Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church : the authoritie, vniuersalitie, and visibilitie of the church handled and discussed / by Edward Chaloner ...
         Chaloner, Edward, 1590 or 91-1625.
      
       
         
           1625
        
      
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             Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church : the authoritie, vniuersalitie, and visibilitie of the church handled and discussed / by Edward Chaloner ...
             Chaloner, Edward, 1590 or 91-1625.
          
           [8], 141 [i.e. 139] p.
           
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             1623.
          
           
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           Catholic Church -- Doctrines -- Controversial literature.
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                     Credo
                     Ecclesiam
                     Sanctam
                     Catholicam
                  
                   .
                
                 
                   I
                   beleeue
                   the
                   holy
                   Catholike
                   Church
                   .
                
                 
                   THE
                   
                     Authoritie
                     ,
                     Vniuersalitie
                  
                   ,
                   and
                   Visibilitie
                   of
                   the
                   CHVRCH
                   ,
                   handled
                   and
                   discussed
                   .
                
                 
                   By
                   EDWARD
                   CHALONER
                   ,
                   
                     Dr.
                     in
                     Diuinitie
                     ,
                     and
                     Principall
                  
                   of
                   ALBAN
                   Hall
                   in
                   OXFORD
                   .
                
                 
                   LONDON
                   Printed
                   by
                   
                     William
                     Stansby
                  
                   ,
                   and
                   are
                   to
                   bee
                   sold
                   in
                   Pauls
                   Church-yard
                   at
                   the
                   signe
                   of
                   the
                   Gray-Hound
                   .
                
                 
                   1625.
                   
                
              
            
          
           
             
             
             
               TO
               THE
               RIGHT
               HONORABLE
               ,
               WILLIAM
               ,
               Earle
               of
               PEMBROKE
               ,
               Lord
               HERBERT
               of
               Cardiffe
               ,
               Lord
               Par
               and
               Rosse
               of
               Kendall
               ,
               Lord
               Marmion
               ,
               
                 and
                 Saint
              
               Q●intin
               ,
               &c.
               
               Lord
               Chamberlaine
               of
               his
               MAIESTIES
               Houshold
               ,
               
                 Lord
                 Warden
                 of
                 the
                 Stanneries
                 ,
                 Knight
                 of
                 the
              
               most
               Noble
               Order
               of
               the
               Garter
               :
               
                 Chancellor
                 of
                 the
                 Vniuersitie
                 of
              
               Oxford
               ;
               And
               one
               of
               his
               Maiesties
               most
               Honorable
               Priuie
               Councell
               .
            
             
               
                 MY
                 LORD
                 ,
              
            
             
               THe
               first
               assault
               which
               was
               euer
               made
               vpon
               mankind
               ,
               appeared
               in
               the
               shape
               of
               a
               
               question
               ,
               for
               in
               that
               manner
               did
               the
               Serpent
               sett
               vpon
               Eue
               ;
               and
               the
               victorie
               then
               purchased
               ,
               hath
               euer
               since
               animated
               
               the
               Viperous
               brood
               of
               that
               arch-enemie
               ,
               to
               encounter
               the
               Church
               of
               God
               with
               the
               same
               engin
               .
               
                 Aristotles
                 positiue
              
               formes
               of
               disputing
               ,
               sute
               not
               so
               well
               with
               their
               distempered
               materials
               as
               those
               of
               Socrates
               ,
               which
               conclude
               in
               Questions
               .
               As
               it
               was
               at
               the
               building
               of
               Babel
               ,
               so
               is
               it
               now
               in
               Babylon
               ,
               their
               confounded
               language
               serues
               onely
               
                 to
                 aske
                 and
                 demand
              
               ,
               not
               to
               reply
               .
               For
               what
               are
               the
               cryes
               of
               Rome
               ,
               which
               more
               frequently
               walke
               the
               streets
               ,
               and
               fill
               them
               with
               lowder
               clamours
               then
               those
               of
               London
               ,
               other
               then
               these
               ?
               
                 Whereupon
                 doe
                 you
                 lastly
                 ground
                 your
                 beliefe
                 ?
                 How
                 doe
                 you
                 know
                 the
                 Scriptures
                 to
                 be
                 the
                 Word
                 of
                 God
                 ?
                 Where
                 was
                 your
                 Church
                 in
                 all
                 ages
                 ?
                 If
                 the
                 Church
                 of
                 Rome
                 professe
                 not
                 the
                 same
                 faith
                 which
                 anciently
                 it
                 did
                 ,
                 when
                 did
                 it
                 alter
                 or
                 varie
                 from
                 her
                 first
                 integritie
                 ?
              
               Argumentations
               of
               other
               natures
               ,
               are
               forbidden
               the
               Laytie
               vnder
               paine
               of
               curse
               ,
               this
               kinde
               onely
               of
               disputing
               by
               Questions
               ,
               is
               dispensed
               vnto
               the
               rudest
               by
               the
               prouerb
               ,
               which
               saith
               ,
               
                 An
                 Ideot
                 may
                 propound
                 more
                 in
                 an
                 houre
                 ,
                 then
                 the
                 learnedst
                 in
                 a
                 Kingdome
                 can
                 resolue
                 in
                 a
                 yeere
                 .
              
               Hauing
               therefore
               discoursed
               vpon
               these
               subiects
               ,
               partly
               in
               some
               Lectures
               had
               
               in
               a
               famous
               Metropolitan
               Church
               of
               this
               
               Kingdome
               (
               where
               for
               a
               time
               abiding
               ,
               I
               aduentured
               to
               thrust
               in
               my
               Sickle
               into
               the
               Haruest
               of
               more
               worthy
               Labourers
               )
               partly
               in
               my
               seuerall
               attendances
               vpon
               our
               late
               Soueraigne
               of
               happy
               Memorie
               ,
               and
               his
               Gracious
               Maiestie
               now
               being
               ,
               I
               presume
               in
               humble
               acknowledgment
               of
               your
               noble
               fauours
               conferred
               vpon
               me
               ,
               to
               present
               these
               my
               poore
               endeauours
               to
               your
               honourable
               protection
               ,
               beseeching
               your
               Lordship
               to
               passe
               a
               fauourable
               construction
               vpon
               my
               boldnesse
               ,
               and
               to
               accept
               of
               them
               as
               from
               him
               ,
               who
               is
               ,
               and
               alwayes
               will
               remayne
            
             
               
                 Your
                 Lordships
                 humbly
                 ▪
                 deuoted
                 ;
                 ED.
                 CHALONER
                 ▪
              
            
          
           
             
             
             
               
                 The
                 Contents
                 of
                 the
                 first
                 Part
                 of
                 this
                 Booke
                 .
              
               
                 
                   SECT
                   .
                   I.
                   
                
                 THe
                 Preface
                 and
                 partition
                 of
                 the
                 ensuing
                 subiect
                 .
                 pag.
                 1.
                 
              
               
                 
                   SECT
                   .
                   II.
                   
                
                 What
                 act
                 of
                 Faith
                 is
                 implyed
                 in
                 this
                 Article
                 of
                 the
                 Church
                 ,
                 and
                 the
                 errours
                 of
                 Romish
                 Interpreters
                 touching
                 the
                 same
                 .
                 pag.
                 3.
                 
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 The
                 Romanists
                 distractions
                 touching
                 the
                 Church
                 ,
                 set
                 downe
                 in
                 eight
                 Gradations
                 .
              
               
                 
                   SECT
                   .
                   IIII.
                   
                
                 The
                 palpable
                 abuse
                 offered
                 the
                 Laytie
                 ,
                 by
                 obtruding
                 the
                 Church
                 vnto
                 them
                 as
                 their
                 soueraigne
                 Iudge
                 ,
                 displayed
                 by
                 the
                 present
                 practice
                 of
                 the
                 Iesuites
                 .
                 pag.
                 26.
                 
              
               
                 
                   SECT
                   .
                   V.
                   
                
                 The
                 obiections
                 out
                 of
                 the
                 Scriptures
                 touching
                 the
                 Churches
                 infallibilitie
                 ,
                 answered
                 .
                 pag.
                 30.
                 
              
               
                 
                   SECT
                   .
                   VI.
                   
                
                 The
                 obiection
                 drawne
                 from
                 the
                 question
                 ,
                 how
                 wee
                 may
                 know
                 the
                 authoritie
                 ,
                 sense
                 ,
                 puritie
                 and
                 perfection
                 of
                 the
                 Scriptures
                 ,
                 handled
                 and
                 resolued
                 .
                 pag.
                 36.
                 
              
               
               
                 
                   SECT
                   .
                   VII
                   .
                
                 The
                 new
                 sleights
                 and
                 deuices
                 ,
                 which
                 the
                 Iesuites
                 vse
                 in
                 enforcing
                 these
                 arguments
                 touching
                 the
                 Church
                 and
                 the
                 Scriptures
                 .
                 pag.
                 51.
                 
              
            
             
               
                 The
                 Contents
                 of
                 the
                 second
                 Part.
                 
              
               
                 
                   SECT
                   .
                   I.
                   
                
                 THe
                 first
                 way
                 whereby
                 one
                 may
                 know
                 the
                 Church
                 to
                 bee
                 Catholike
                 or
                 Vniuersall
                 .
                 pag.
                 71.
                 
              
               
                 
                   SECT
                   .
                   II.
                   
                
                 The
                 second
                 way
                 whereby
                 one
                 may
                 know
                 the
                 Church
                 to
                 be
                 Catholike
                 or
                 Vniuersall
                 .
                 Together
                 with
                 an
                 Application
                 of
                 the
                 same
                 to
                 the
                 present
                 question
                 of
                 these
                 times
                 ,
                 touching
                 the
                 existency
                 of
                 our
                 Church
                 in
                 all
                 Ages
                 .
                 pag.
                 83.
                 
              
            
          
           
             
               Errata
               .
            
             
               Page
               58.
               
               The
               ●
               which
               is
               in
               lin
               .
               7.
               ought
               to
               be
               in
               lin
               .
               14.
               ibid.
               lin
               .
               12.
               for
               obligation
               ,
               r.
               Religion
               .
               ibid.
               lin
               .
               14.
               for
               but
               search
               ,
               r.
               but
               by
               search
               ,
               pag.
               91.
               lin
               .
               19.
               for
               The
               fift
               ,
               r.
               The
               sixt
               .
            
          
        
         
           
             
             
               Credo
               Ecclesiam
               Sanctam
               Catholicam
               .
            
             
               I
               beleeue
               the
               holy
               Catholike
               Church
               .
            
             
               
                 
                   SECT
                   .
                   I.
                
                 The
                 Preface
                 and
                 partition
                 of
                 the
                 ensuing
                 subject
                 .
              
               
                 THis
                 parcell
                 of
                 the
                 Creed
                 ,
                 how
                 compendious
                 soeuer
                 it
                 seems
                 in
                 wordes
                 ,
                 yet
                 is
                 it
                 in
                 signification
                 so
                 ample
                 ,
                 that
                 if
                 the
                 Iesuites
                 Comment
                 exceedes
                 not
                 the
                 Text
                 ,
                 this
                 ,
                 alone
                 ,
                 is
                 an
                 abridgement
                 of
                 Diuinitie
                 ,
                 this
                 ,
                 a
                 Catechisme
                 sufficient
                 to
                 engrosse
                 the
                 Layties
                 whole
                 studie
                 and
                 beliefe
                 .
                 It
                 is
                 not
                 a
                 matter
                 of
                 small
                 consequence
                 to
                 them
                 which
                 oppose
                 names
                 to
                 things
                 ,
                 and
                 triumph
                 in
                 the
                 naked
                 sounds
                 of
                 Church
                 and
                 Catholike
                 ,
                 whether
                 you
                 apparell
                 the
                 
                 sense
                 in
                 any
                 other
                 furniture
                 of
                 Language
                 then
                 this
                 :
                 they
                 cannot
                 reply
                 as
                 a
                 Demosthenes
                 did
                 to
                 Aeschines
                 ,
                 whē
                 being
                 vpbrayded
                 with
                 the
                 improper
                 vse
                 of
                 a
                 word
                 ,
                 hee
                 answered
                 ,
                 that
                 the
                 fortunes
                 of
                 Greece
                 consisted
                 not
                 therein
                 ;
                 No
                 ,
                 
                   in
                   hoc
                   sit
                   a
                   sum
                   fortunae
                   Romae
                   ,
                
                 in
                 these
                 Sillables
                 the
                 fortunes
                 of
                 Rome
                 are
                 entrench'd
                 ;
                 not
                 the
                 seuen
                 Hils
                 whereon
                 shee
                 is
                 seated
                 ,
                 not
                 her
                 extended
                 Wals
                 whose
                 auncient
                 Tracts
                 are
                 almost
                 en●omb'd
                 with
                 Age
                 ,
                 not
                 her
                 Castle
                 of
                 Saint
                 Angelo
                 are
                 halfe
                 so
                 relied
                 vpon
                 by
                 her
                 ,
                 as
                 this
                 single
                 Article
                 ;
                 For
                 why
                 ?
                 Shee
                 hopes
                 ,
                 
                   the
                   Church
                
                 will
                 serue
                 her
                 for
                 a
                 Cittadle
                 or
                 Towre
                 of
                 defence
                 ,
                 Holynesse
                 will
                 colour
                 her
                 title
                 ,
                 and
                 Catholicke
                 will
                 from
                 all
                 quarters
                 furnish
                 her
                 with
                 a
                 voluminous
                 Armie
                 of
                 ancient
                 and
                 experienced
                 souldiers
                 .
                 Howsoeuer
                 therefore
                 I
                 am
                 not
                 able
                 to
                 vndertake
                 this
                 subiect
                 ,
                 either
                 with
                 that
                 power
                 or
                 skill
                 ,
                 as
                 those
                 which
                 haue
                 preceded
                 me
                 in
                 the
                 same
                 ,
                 yet
                 because
                 ,
                 as
                 Rome
                 was
                 not
                 built
                 in
                 a
                 day
                 ,
                 so
                 neither
                 can
                 shee
                 bee
                 surueied
                 in
                 an
                 houre
                 ,
                 or
                 as
                 shee
                 is
                 b
                 the
                 Beast
                 with
                 seuen
                 heads
                 and
                 ten
                 hornes
                 ,
                 resembling
                 Hydra
                 ,
                 which
                 as
                 soone
                 as
                 Hercules
                 had
                 smitten
                 off
                 one
                 head
                 ,
                 maintained
                 the
                 fight
                 with
                 another
                 ;
                 so
                 there
                 may
                 remaine
                 after
                 those
                 greater
                 labours
                 of
                 others
                 ,
                 something
                 for
                 vs
                 of
                 succeeding
                 times
                 and
                 ages
                 to
                 meete
                 withall
                 ;
                 Be
                 it
                 as
                 it
                 will
                 ,
                 I
                 shall
                 not
                 thinke
                 my
                 paines
                 mispent
                 ,
                 if
                 whilest
                 others
                 haue
                 pared
                 off
                 an
                 head
                 ,
                 my
                 weaker
                 strookes
                 force
                 her
                 but
                 so
                 far
                 as
                 to
                 shrinke
                 in
                 a
                 horne
                 .
              
               
                 But
                 to
                 leaue
                 Prefaces
                 ,
                 and
                 come
                 to
                 the
                 handling
                 of
                 the
                 point
                 .
                 The
                 words
                 now
                 read
                 vnto
                 you
                 ,
                 
                 containing
                 in
                 them
                 a
                 matter
                 of
                 Faith
                 and
                 Beliefe
                 ,
                 doe
                 present
                 two
                 thinges
                 to
                 our
                 consideration
                 ;
                 Viz.
                 
                 
                   
                     1.
                     
                     First
                     the
                     act
                     of
                     Faith
                     ,
                     in
                     these
                     words
                     ,
                     (
                     tacitely
                     implied
                     )
                     
                       I
                       beleeue
                    
                     .
                  
                   
                     2.
                     
                     Secondly
                     the
                     obiect
                     of
                     this
                     Faith
                     ,
                     
                       the
                       Church
                    
                     ,
                     pourtraited
                     and
                     described
                     by
                     two
                     properties
                     .
                     Viz.
                     
                     
                       
                         1.
                         
                         Sanctitie
                         in
                         that
                         it
                         is
                         called
                         ,
                         Holy.
                         
                      
                       
                         2.
                         
                         Vnjuersalitie
                         ,
                         in
                         that
                         it
                         is
                         stiled
                         Catholicke
                         .
                      
                    
                  
                
              
            
             
               
                 
                   SECT
                   .
                   II.
                
                 What
                 act
                 of
                 Faith
                 is
                 implied
                 in
                 this
                 Article
                 of
                 the
                 Church
                 ,
                 and
                 the
                 errours
                 of
                 Romish
                 interpreters
                 touching
                 the
                 same
                 .
              
               
                 COncerning
                 the
                 acte
                 of
                 this
                 faith
                 (
                 
                   I
                   beleeue
                
                 )
                 though
                 it
                 be
                 not
                 prefixed
                 to
                 the
                 beginning
                 of
                 this
                 Article
                 ,
                 as
                 neither
                 to
                 the
                 rest
                 which
                 follow
                 it
                 ;
                 yet
                 is
                 it
                 to
                 be
                 vnderstood
                 ;
                 the
                 former
                 (
                 
                   I
                   beleeue
                
                 )
                 which
                 precedes
                 the
                 Article
                 of
                 the
                 holy
                 Ghost
                 ,
                 communicating
                 it selfe
                 to
                 this
                 and
                 the
                 subsequent
                 ,
                 and
                 that
                 chiefely
                 for
                 two
                 reasons
                 .
              
               
                 The
                 one
                 ,
                 to
                 teach
                 vs
                 ,
                 that
                 the
                 principall
                 obiect
                 of
                 our
                 faith
                 is
                 God
                 himselfe
                 ,
                 considered
                 in
                 vnitie
                 of
                 Essence
                 ,
                 and
                 Trinitie
                 of
                 persons
                 ,
                 and
                 therefore
                 to
                 each
                 of
                 the
                 persons
                 ,
                 there
                 is
                 either
                 a
                 (
                 Beleeue
                 )
                 prefixed
                 ,
                 or
                 the
                 Particle
                 (
                 in
                 )
                 set
                 before
                 ,
                 to
                 shew
                 
                 that
                 on
                 them
                 we
                 are
                 to
                 build
                 the
                 certaintie
                 and
                 assurance
                 of
                 our
                 hope
                 ;
                 but
                 as
                 for
                 these
                 Articles
                 of
                 the
                 Church
                 ,
                 the
                 
                   forgiuenesse
                   of
                   sinnes
                   ,
                   the
                   Resurrection
                   of
                   the
                   body
                   ,
                
                 and
                 the
                 like
                 ,
                 they
                 being
                 creatures
                 ,
                 are
                 but
                 the
                 secondarie
                 obiects
                 of
                 our
                 Faith
                 ,
                 not
                 to
                 be
                 trusted
                 vpon
                 immediately
                 in
                 themselues
                 ,
                 but
                 onely
                 vnder
                 God
                 and
                 through
                 God
                 ,
                 and
                 therefore
                 haue
                 not
                 a
                 Credo
                 a
                 (
                 Beleeue
                 )
                 a
                 part
                 to
                 themselues
                 ,
                 but
                 prefixt
                 to
                 one
                 of
                 the
                 persons
                 (
                 
                   I
                   beleeue
                   in
                   the
                   holy
                   Ghost
                   .
                
                 )
              
               
                 The
                 other
                 ,
                 to
                 set
                 out
                 and
                 diuide
                 by
                 this
                 meanes
                 vnto
                 euery
                 of
                 the
                 persons
                 an
                 appropriate
                 and
                 speciall
                 worke
                 .
                 For
                 as
                 God
                 the
                 father
                 hath
                 Creation
                 in
                 the
                 Articles
                 attributed
                 vnto
                 him
                 ,
                 and
                 the
                 Sonne
                 
                   Redemptionem
                   merito
                
                 ,
                 Redemption
                 by
                 the
                 merit
                 of
                 his
                 Death
                 and
                 Passion
                 ,
                 vnto
                 him
                 ;
                 so
                 the
                 holy
                 Ghost
                 by
                 the
                 (
                 Beleeue
                 )
                 which
                 is
                 prefixt
                 to
                 his
                 Article
                 ,
                 and
                 is
                 in
                 part
                 of
                 sense
                 to
                 be
                 conuei'd
                 vnto
                 the
                 following
                 ;
                 hath
                 the
                 application
                 of
                 our
                 redemption
                 ,
                 
                   Virtute
                   &
                   efficacia
                
                 ,
                 by
                 his
                 vertue
                 and
                 efficacie
                 appropriated
                 vnto
                 him
                 also
                 ;
                 to
                 wit
                 ,
                 
                   The
                   sanctifying
                   of
                   the
                   holy
                   Catholicke
                   Church
                   ,
                   the
                   vniting
                   of
                   the
                   members
                   in
                   a
                   communion
                   with
                   their
                   head
                   ,
                   the
                   infusion
                   of
                   iustifying
                   faith
                   ,
                   which
                   apprehends
                   the
                   remission
                   of
                   sinnes
                   ,
                   the
                   quickning
                   of
                   the
                   dead
                   in
                   the
                   Resurrection
                   ,
                   and
                   the
                   conferring
                   of
                   life
                   ,
                
                 both
                 
                   vitam
                   gratiae
                
                 ,
                 the
                 life
                 of
                 Grace
                 ,
                 and
                 
                   vitam
                   gloriae
                
                 ,
                 the
                 life
                 of
                 glorie
                 in
                 the
                 world
                 to
                 come
                 .
              
               
                 So
                 then
                 ,
                 the
                 act
                 of
                 faith
                 (
                 
                   I
                   beleeue
                
                 )
                 which
                 belongs
                 to
                 this
                 Article
                 of
                 the
                 Church
                 ,
                 is
                 to
                 bee
                 fetch'd
                 and
                 deriued
                 from
                 the
                 preceding
                 Article
                 of
                 the
                 holy
                 Ghost
                 .
                 And
                 yet
                 because
                 it
                 descends
                 not
                 
                 in
                 the
                 same
                 forme
                 and
                 garbe
                 of
                 sense
                 altogether
                 ,
                 which
                 it
                 beares
                 there
                 ,
                 but
                 something
                 altered
                 and
                 transfigured
                 ,
                 the
                 question
                 will
                 be
                 ,
                 what
                 act
                 it
                 properly
                 imports
                 in
                 this
                 place
                 towards
                 his
                 obiect
                 ,
                 
                   the
                   holy
                   Catholicke
                   Church
                
                 .
              
               
                 For
                 the
                 better
                 resoluing
                 whereof
                 we
                 must
                 necessarily
                 call
                 to
                 minde
                 that
                 ancient
                 distinction
                 of
                 c
                 Saint
                 Austens
                 ,
                 and
                 the
                 Schoolemen
                 touching
                 Credere
                 to
                 beleeue
                 :
                 That
                 there
                 is
                 
                   
                     1.
                     
                     
                       Credere
                       in
                       aliquem
                    
                     ,
                     to
                     beleeue
                     and
                     put
                     ones
                     trust
                     &
                     confidence
                     
                       in
                       one
                    
                     .
                  
                   
                     2.
                     
                     
                       Credere
                       alicui
                    
                     ,
                     to
                     beleeue
                     or
                     giue
                     credit
                     
                       to
                       one
                    
                     .
                  
                   
                     3.
                     
                     
                       Credere
                       aliquem
                    
                     ,
                     to
                     beleeue
                     that
                     one
                     is
                     in
                     being
                     ,
                     or
                     to
                     beleeue
                     that
                     one
                     is
                     after
                     this
                     or
                     that
                     manner
                     in
                     being
                     .
                  
                
              
               
                 The
                 first
                 of
                 these
                 ,
                 which
                 is
                 
                   Credere
                   in
                   aliquem
                
                 ,
                 to
                 beleeue
                 
                   in
                   one
                
                 ,
                 doth
                 virtually
                 indeed
                 include
                 the
                 other
                 two
                 ,
                 for
                 one
                 cannot
                 beleeue
                 in
                 one
                 ,
                 but
                 he
                 must
                 presuppose
                 
                   that
                   hee
                   is
                
                 ,
                 and
                 that
                 hee
                 is
                 to
                 be
                 credited
                 ,
                 but
                 yet
                 the
                 proper
                 obiect
                 of
                 it
                 ,
                 is
                 bonum
                 ,
                 a
                 thing
                 as
                 it
                 is
                 good
                 ,
                 and
                 the
                 formall
                 act
                 which
                 it
                 exerciseth
                 ,
                 is
                 chiefly
                 an
                 act
                 of
                 the
                 will
                 ;
                 whereas
                 the
                 rest
                 haue
                 rather
                 for
                 their
                 obiect
                 ,
                 verum
                 a
                 thing
                 as
                 it
                 is
                 true
                 ,
                 and
                 the
                 act
                 which
                 they
                 exercise
                 ,
                 appertaines
                 onely
                 to
                 the
                 vnderstanding
                 ;
                 but
                 with
                 this
                 difference
                 ,
                 that
                 when
                 I
                 say
                 ,
                 
                   credo
                   alicui
                
                 ,
                 I
                 giue
                 credit
                 to
                 ones
                 saying
                 ,
                 the
                 act
                 of
                 faith
                 hath
                 relation
                 to
                 his
                 obiect
                 ,
                 as
                 to
                 
                   obiectum
                   formale
                
                 ,
                 a
                 kind
                 of
                 principle
                 for
                 whose
                 sake
                 and
                 cause
                 I
                 beleeue
                 ;
                 but
                 when
                 I
                 say
                 ,
                 
                   Credo
                   aliquem
                
                 ,
                 I
                 
                 beleeue
                 that
                 one
                 is
                 in
                 being
                 ,
                 the
                 act
                 of
                 faith
                 hath
                 relation
                 here
                 to
                 his
                 obiect
                 ,
                 as
                 onely
                 to
                 
                   obiectum
                   materiale
                
                 ,
                 or
                 quod
                 ,
                 (
                 as
                 the
                 Schoolemen
                 speake
                 )
                 a
                 conclusion
                 ,
                 which
                 it
                 beleeues
                 ,
                 and
                 not
                 as
                 to
                 the
                 motiue
                 or
                 inducement
                 
                   for
                   which
                
                 it
                 beleeues
                 .
              
               
                 Now
                 to
                 bring
                 this
                 home
                 to
                 the
                 marke
                 ;
                 The
                 Church
                 of
                 Rome
                 and
                 we
                 doe
                 agree
                 ,
                 that
                 the
                 (
                 beleeue
                 )
                 which
                 is
                 prefixt
                 to
                 the
                 Article
                 of
                 the
                 holy
                 Ghost
                 ,
                 doth
                 not
                 communicate
                 it selfe
                 with
                 the
                 restriction
                 caused
                 by
                 the
                 Particle
                 (
                 in
                 )
                 to
                 this
                 Article
                 of
                 the
                 Church
                 and
                 the
                 rest
                 which
                 follow
                 it
                 (
                 for
                 that
                 were
                 to
                 beleeue
                 
                   in
                   them
                
                 ,
                 and
                 then
                 no
                 difference
                 should
                 be
                 made
                 betweene
                 the
                 Creator
                 and
                 the
                 Creatures
                 )
                 but
                 simply
                 and
                 without
                 addition
                 ,
                 and
                 the
                 question
                 is
                 ,
                 what
                 act
                 it
                 now
                 exerciseth
                 ;
                 whether
                 such
                 an
                 one
                 as
                 whereby
                 our
                 faith
                 hath
                 relation
                 to
                 the
                 Catholicke
                 Church
                 ,
                 as
                 onely
                 to
                 a
                 materiall
                 obiect
                 or
                 bare
                 conclusion
                 
                   which
                   it
                
                 beleeues
                 ,
                 by
                 reason
                 wherof
                 we
                 may
                 say
                 ,
                 
                   Credo
                   Ecclesiam
                
                 ,
                 I
                 beleeue
                 that
                 there
                 is
                 a
                 Catholicke
                 Church
                 ,
                 or
                 moreouer
                 ,
                 such
                 ,
                 as
                 whereby
                 our
                 faith
                 may
                 reflect
                 vpon
                 the
                 Church
                 as
                 a
                 formall
                 obiect
                 ,
                 cause
                 and
                 principle
                 ,
                 
                   for
                   whose
                   sake
                
                 it
                 yeelds
                 credit
                 and
                 assent
                 to
                 all
                 other
                 things
                 ,
                 so
                 that
                 thereby
                 ,
                 though
                 not
                 expresly
                 yet
                 tacitly
                 is
                 implied
                 ,
                 
                   Credo
                   Ecclesiae
                
                 ,
                 I
                 yeeld
                 faith
                 &
                 beliefe
                 To
                 the
                 Catholicke
                 Church
                 ?
              
               
                 The
                 d
                 Iesuites
                 ,
                 howsoeuer
                 they
                 would
                 palliate
                 the
                 matter
                 ,
                 and
                 make
                 shew
                 ,
                 that
                 the
                 Church
                 is
                 onely
                 a
                 condition
                 ,
                 and
                 not
                 a
                 formall
                 cause
                 of
                 our
                 beliefe
                 ,
                 yet
                 others
                 of
                 them
                 speake
                 more
                 plainely
                 what
                 the
                 rest
                 ayme
                 at
                 ;
                 e
                 For
                 Scotus
                 and
                 Biel
                 ,
                 to
                 whom
                 Canus
                 ioynes
                 Durand
                 ,
                 doe
                 teach
                 that
                 our
                 
                 faith
                 is
                 last
                 resolued
                 into
                 the
                 authoritie
                 of
                 the
                 Church
                 ;
                 and
                 f
                 Stapleton
                 yet
                 more
                 punctually
                 affirmes
                 ,
                 that
                 this
                 Article
                 of
                 the
                 Church
                 is
                 inserted
                 into
                 the
                 Creede
                 ,
                 
                   Tanquam
                   medium
                   credendi
                   alia
                   omnia
                
                 ,
                 as
                 the
                 onely
                 meanes
                 whereby
                 we
                 beleeue
                 all
                 other
                 things
                 ,
                 importing
                 thus
                 much
                 ,
                 
                   Credo
                   illa
                   omnia
                   ,
                   quae
                   Deus
                   per
                   Ecclesiam
                   me
                   docet
                   ,
                
                 I
                 beleeue
                 all
                 those
                 things
                 which
                 God
                 teacheth
                 me
                 by
                 the
                 Church
                 .
                 Whereby
                 we
                 may
                 easily
                 collect
                 ,
                 that
                 the
                 Papists
                 by
                 this
                 
                   Credo
                   Ecclesiam
                
                 ,
                 I
                 beleeue
                 that
                 there
                 is
                 a
                 Church
                 ,
                 doe
                 vnderstand
                 also
                 ,
                 
                   Credo
                   Ecclesiae
                
                 ,
                 I
                 yeeld
                 faith
                 and
                 beliefe
                 to
                 the
                 Church
                 .
              
               
                 We
                 for
                 our
                 parts
                 doe
                 reuerence
                 the
                 name
                 and
                 testimonie
                 of
                 the
                 Church
                 ,
                 we
                 acknowledge
                 it
                 to
                 bee
                 of
                 all
                 humane
                 the
                 greatest
                 ,
                 wee
                 confesse
                 moreouer
                 that
                 the
                 Catholicke
                 Church
                 in
                 the
                 whole
                 neuer
                 hath
                 erred
                 ,
                 nor
                 euer
                 shall
                 erre
                 in
                 fundamentall
                 points
                 ,
                 the
                 prouidence
                 of
                 God
                 sustayning
                 it
                 .
                 In
                 regard
                 whereof
                 ,
                 it
                 hath
                 the
                 promise
                 of
                 our
                 Sauiour
                 g
                 
                   that
                   the
                   gates
                   of
                   Hell
                   shall
                   not
                   preuaile
                   against
                   it
                   ,
                   that
                   the
                   spirit
                   shall
                   lead
                   it
                   into
                   all
                   truth
                   ,
                
                 and
                 it
                 is
                 called
                 by
                 the
                 Apostle
                 ,
                 
                   the
                   pillar
                   of
                   truth
                
                 ,
                 as
                 who
                 would
                 say
                 ,
                 that
                 it
                 retayneth
                 a
                 sauing
                 profession
                 of
                 heauenly
                 truth
                 ,
                 and
                 vpholdeth
                 the
                 same
                 against
                 all
                 the
                 stratagems
                 of
                 Satan
                 and
                 his
                 complices
                 .
                 But
                 that
                 it
                 is
                 not
                 either
                 in
                 it selfe
                 ,
                 or
                 in
                 this
                 place
                 to
                 be
                 taken
                 ,
                 for
                 the
                 formall
                 cause
                 of
                 our
                 beliefe
                 ,
                 that
                 is
                 ,
                 the
                 foundation
                 of
                 our
                 faith
                 ,
                 vpon
                 whose
                 credit
                 and
                 authoritie
                 wee
                 are
                 wholy
                 to
                 depend
                 ,
                 I
                 shall
                 by
                 these
                 following
                 reasons
                 drawen
                 out
                 of
                 the
                 Creed
                 it selfe
                 easily
                 make
                 apparant
                 .
              
               
               
                 First
                 by
                 the
                 Grammaticall
                 construction
                 of
                 this
                 Credo
                 ,
                 I
                 beleeue
                 ,
                 which
                 when
                 it
                 imports
                 to
                 yeeld
                 credit
                 or
                 assent
                 to
                 a
                 thing
                 ,
                 is
                 not
                 ioyned
                 with
                 an
                 
                   Accusatiue
                   case
                
                 ,
                 as
                 here
                 in
                 the
                 Creede
                 ,
                 but
                 with
                 a
                 Datiue
                 ,
                 whereas
                 wee
                 say
                 not
                 ,
                 
                   Credo
                   Ecclesiae
                
                 ,
                 but
                 
                   Credo
                   Ecclesiam
                
                 ,
                 to
                 shew
                 that
                 the
                 Creede
                 in
                 this
                 place
                 implies
                 
                   veritatem
                   in
                   essendo
                
                 ,
                 a
                 beliefe
                 of
                 the
                 Churches
                 being
                 ;
                 and
                 not
                 
                   veritatem
                   in
                   significando
                
                 ,
                 a
                 beliefe
                 of
                 the
                 Churches
                 saying
                 :
                 h
                 Stapleton
                 notwithstanding
                 would
                 faine
                 find
                 an
                 cuasion
                 from
                 this
                 argument
                 ,
                 saying
                 ,
                 that
                 to
                 yeeld
                 beliefe
                 to
                 the
                 affirmations
                 of
                 the
                 Church
                 ,
                 is
                 the
                 Theologicall
                 sense
                 of
                 the
                 Creede
                 ,
                 though
                 it
                 bee
                 not
                 the
                 Grammaticall
                 ;
                 much
                 like
                 as
                 Bellarmine
                 ,
                 who
                 endeauouring
                 to
                 proue
                 Purgatorie
                 from
                 these
                 words
                 of
                 Christ
                 ,
                 
                   Matth.
                   12.
                   
                   It
                   shall
                   not
                   be
                   forgiuen
                   him
                   ,
                   neither
                   in
                   this
                   world
                   ,
                   nor
                   in
                   the
                   world
                   to
                   come
                   ,
                
                 i
                 Confesseth
                 in
                 the
                 end
                 ,
                 that
                 it
                 followes
                 not
                 indeed
                 according
                 to
                 the
                 rules
                 of
                 Logicke
                 ,
                 but
                 onely
                 according
                 to
                 the
                 rule
                 of
                 Prudence
                 ,
                 as
                 if
                 forsooth
                 the
                 Arts
                 were
                 contradictorie
                 to
                 Diuinitie
                 and
                 not
                 subordinate
                 vnto
                 it
                 ,
                 and
                 that
                 one
                 might
                 not
                 iustly
                 suspect
                 something
                 to
                 bee
                 amisse
                 in
                 that
                 house
                 ,
                 where
                 the
                 Mistresse
                 and
                 her
                 hand
                 maides
                 are
                 at
                 variance
                 .
              
               
                 Secondly
                 I
                 argue
                 from
                 the
                 word
                 Catholicke
                 in
                 the
                 Creede
                 ,
                 which
                 by
                 the
                 k
                 Tridentine
                 Catechismes
                 owne
                 confession
                 ,
                 signifying
                 the
                 Flocke
                 as
                 well
                 as
                 the
                 Pastors
                 ,
                 and
                 excluding
                 no
                 time
                 ,
                 no
                 persons
                 ,
                 nor
                 any
                 condition
                 of
                 men
                 ,
                 is
                 not
                 possible
                 to
                 be
                 seene
                 ,
                 nor
                 capable
                 to
                 be
                 heard
                 ,
                 nor
                 able
                 to
                 bee
                 consulted
                 with
                 ,
                 and
                 therefore
                 according
                 to
                 
                 the
                 sense
                 which
                 
                   the
                   Church
                
                 beleeues
                 in
                 this
                 place
                 ,
                 it
                 is
                 absurd
                 to
                 conceiue
                 that
                 these
                 words
                 
                   Credo
                   Ecclesiam
                
                 ,
                 I
                 beleeue
                 that
                 there
                 is
                 a
                 Church
                 ,
                 should
                 bee
                 equiualent
                 to
                 these
                 ,
                 
                   Credo
                   Ecclesiae
                
                 ,
                 I
                 yeeld
                 faith
                 and
                 beliefe
                 to
                 the
                 Church
                 .
              
               
                 But
                 for
                 breuities
                 sake
                 ,
                 omitting
                 other
                 proofes
                 as
                 more
                 behoofull
                 for
                 those
                 which
                 write
                 large
                 Tracts
                 ,
                 than
                 for
                 my selfe
                 ,
                 who
                 desire
                 to
                 obserue
                 as
                 neere
                 ,
                 as
                 I
                 can
                 the
                 lawes
                 of
                 Catechising
                 ,
                 my
                 third
                 reason
                 shall
                 bee
                 drawen
                 from
                 the
                 word
                 Church
                 ,
                 which
                 being
                 by
                 the
                 Papists
                 inuolued
                 with
                 so
                 many
                 contrarieties
                 and
                 contradictions
                 ,
                 from
                 it
                 ,
                 I
                 thus
                 argue
                 .
              
               
                 That
                 which
                 is
                 to
                 be
                 the
                 foundation
                 of
                 my
                 faith
                 ,
                 and
                 to
                 which
                 I
                 am
                 to
                 yeeld
                 assent
                 in
                 all
                 things
                 ,
                 that
                 must
                 be
                 a
                 thing
                 certainely
                 knowne
                 and
                 determined
                 ,
                 
                   what
                   it
                   is
                
                 ;
                 It
                 is
                 not
                 sufficient
                 to
                 be
                 acquainted
                 with
                 the
                 word
                 ,
                 but
                 wee
                 must
                 also
                 vnderstand
                 the
                 thing
                 ;
                 for
                 faith
                 is
                 not
                 verball
                 but
                 reall
                 ,
                 neither
                 are
                 we
                 conueied
                 to
                 heauen
                 by
                 bare
                 sounds
                 ,
                 as
                 by
                 Magicke
                 spels
                 ,
                 but
                 by
                 truths
                 and
                 verities
                 which
                 are
                 couched
                 vnder
                 them
                 .
                 But
                 according
                 to
                 the
                 Papists
                 owne
                 assertions
                 ,
                 this
                 Church
                 ,
                 which
                 they
                 here
                 would
                 make
                 to
                 be
                 the
                 foundation
                 of
                 their
                 faith
                 :
                 and
                 to
                 which
                 (
                 say
                 they
                 )
                 we
                 are
                 to
                 yeeld
                 assent
                 in
                 all
                 things
                 ,
                 is
                 not
                 to
                 them
                 a
                 thing
                 ,
                 as
                 yet
                 certainely
                 knowne
                 and
                 determined
                 
                   what
                   it
                   is
                
                 ,
                 which
                 by
                 these
                 Gradations
                 following
                 I
                 shall
                 demonstrate
                 .
              
            
             
               
               
                 
                   SECT
                   .
                   III.
                
                 The
                 Romanists
                 distractions
                 touching
                 the
                 Church
                 ,
                 set
                 downe
                 in
                 eight
                 Gradations
                 .
              
               
                 THe
                 Church
                 is
                 deuided
                 by
                 some
                 of
                 the
                 Popish
                 
                 Doctors
                 into
                 the
                 Church
                 ,
                 
                   
                     1.
                     
                     Essentially
                     ,
                     which
                     they
                     make
                     to
                     be
                     the
                     Conuocation
                     of
                     all
                     that
                     beleeue
                     in
                     Christ
                     .
                  
                   
                     2.
                     
                     Representatiue
                     ,
                     which
                     they
                     say
                     ,
                     are
                     either
                     the
                     Bishops
                     assembled
                     in
                     a
                     generall
                     Councell
                     ,
                     as
                     most
                     doe
                     affirme
                     ,
                     or
                     the
                     Colledge
                     of
                     Cardinals
                     ,
                     as
                     
                       Siluester
                       Prierias
                    
                     imagines
                     .
                  
                   
                     3.
                     
                     Virtually
                     ,
                     which
                     they
                     conceiue
                     to
                     be
                     the
                     Pope
                     .
                  
                
              
               
                 
                   The
                   first
                   Gradation
                   .
                
                 
                   1.
                   
                   NOw
                   graunt
                   the
                   Church
                   to
                   be
                   such
                   a
                   
                     Pillar
                     of
                     truth
                  
                   ,
                   that
                   who
                   so
                   heares
                   it
                   cannot
                   erre
                   ,
                   yet
                   ,
                   First
                   ,
                   it
                   is
                   not
                   determined
                   by
                   Popish
                   writers
                   
                     which
                     is
                  
                   that
                   Church
                   ,
                   to
                   whose
                   Oracles
                   and
                   definitiue
                   sentence
                   we
                   are
                   to
                   listen
                   .
                
                 
                   1.
                   
                   The
                   m
                   Glosse
                   vpon
                   Gratians
                   Decrees
                   ,
                   which
                   containe
                   the
                   Popes
                   owne
                   lawes
                   and
                   constitutions
                   ,
                   asking
                   the
                   question
                   ,
                   what
                   Church
                   it
                   is
                   to
                   be
                   meant
                   off
                   ,
                   when
                   it
                   is
                   said
                   ,
                   that
                   the
                   Church
                   cannot
                   erre
                   ,
                   answeres
                   ,
                   that
                   it
                   is
                   to
                   be
                   meant
                   not
                   of
                   the
                   Pope
                   but
                   of
                   the
                   Congregation
                   of
                   the
                   faithful
                   ,
                   that
                   is
                   the
                   Church
                   Essentially
                   .
                
                 
                   2.
                   
                   But
                   this
                   opinion
                   of
                   the
                   Church
                   is
                   generally
                   
                   by
                   almost
                   all
                   the
                   Papists
                   reiected
                   ,
                   for
                   being
                   the
                   iudge
                   of
                   Controuersies
                   ,
                   and
                   consequently
                   the
                   foundation
                   of
                   our
                   faith
                   ;
                   the
                   reasons
                   are
                   ,
                   First
                   ,
                   n
                   because
                   such
                   a
                   multitude
                   dispersed
                   farre
                   and
                   wide
                   throughout
                   the
                   face
                   of
                   the
                   earth
                   ,
                   cannot
                   be
                   so
                   marshalled
                   as
                   to
                   haue
                   their
                   opinions
                   calculated
                   .
                   Secondly
                   ,
                   because
                   the
                   greater
                   part
                   of
                   these
                   are
                   Lay-people
                   ,
                   whose
                   apprehensions
                   oftentimes
                   reach
                   not
                   vnto
                   the
                   matters
                   controuerted
                   .
                   Lastly
                   ,
                   o
                   because
                   there
                   is
                   no
                   promise
                   made
                   either
                   to
                   the
                   flocke
                   or
                   to
                   the
                   Pastors
                   and
                   doctors
                   of
                   the
                   Church
                   ,
                   that
                   a
                   greater
                   part
                   of
                   them
                   shal
                   not
                   erre
                   ,
                   but
                   only
                   that
                   all
                   of
                   them
                   shal
                   not
                   erre
                   .
                   Wherefore
                   though
                   the
                   whole
                   Church
                   in
                   this
                   sense
                   cannot
                   erre
                   ,
                   
                     errore
                     personali
                  
                   ,
                   with
                   a
                   personall
                   error
                   ,
                   yet
                   Bellarmine
                   in
                   his
                   fourth
                   Booke
                   
                     De
                     Rom.
                     Pont.
                  
                   and
                   fourth
                   Chapter
                   ,
                   tels
                   vs
                   ,
                   that
                   we
                   must
                   seeke
                   out
                   for
                   one
                   that
                   cannot
                   erre
                   ,
                   
                     errore
                     iudicali
                  
                   ,
                   with
                   a
                   iudiciall
                   errour
                   .
                
                 
                   Some
                   therefore
                   of
                   the
                   Papists
                   are
                   of
                   opinion
                   that
                   the
                   Church
                   in
                   this
                   sense
                   ,
                   as
                   it
                   is
                   taken
                   for
                   the
                   iudge
                   of
                   controuersies
                   and
                   foundation
                   of
                   faith
                   is
                   the
                   Church
                   ,
                   representatiue
                   in
                   a
                   generall
                   Councell
                   of
                   Bishops
                   ,
                   no
                   matter
                   whether
                   with
                   the
                   Pope
                   or
                   without
                   him
                   ,
                   because
                   the
                   Pope
                   p
                   (
                   say
                   they
                   )
                   though
                   he
                   be
                   the
                   head
                   of
                   all
                   Christians
                   and
                   all
                   Churches
                   in
                   seuerall
                   ,
                   yet
                   is
                   he
                   not
                   of
                   all
                   the
                   Church
                   assembled
                   in
                   a
                   Councell
                   togeather
                   .
                   And
                   of
                   this
                   opinion
                   ,
                   besides
                   those
                   which
                   q
                   Bellarmine
                   reckons
                   vp
                   ,
                   as
                   
                     Cardinalis
                     Cameracensis
                     ,
                     Ioh.
                     Gerson
                     ,
                     Iacobus
                     Almanus
                     ,
                     Nic.
                     Cusanus
                     ,
                     Panormitanus
                     ,
                     Cardinalis
                     Florentinus
                     ,
                  
                   and
                   Abulensis
                   ,
                   we
                   may
                   ioyne
                   ,
                   
                     Ocham
                     ,
                     Driedo
                  
                   ,
                   the
                   Bishops
                   assembled
                   in
                   the
                   generall
                   
                     Councels
                     of
                     Constance
                  
                   
                   
                     and
                     Basill
                  
                   ,
                   and
                   in
                   a
                   word
                   the
                   Vniuersitie
                   of
                   Paris
                   ,
                   as
                   Coriolanus
                   in
                   his
                   Preface
                   to
                   the
                   Councels
                   Praelud
                   .
                   5.
                   doth
                   confesse
                   .
                
                 
                   3.
                   
                   But
                   many
                   of
                   the
                   later
                   Papists
                   and
                   especially
                   r
                   the
                   Iesuites
                   ,
                   perceiuing
                   that
                   the
                   former
                   opinion
                   touching
                   the
                   Authoritie
                   of
                   a
                   generall
                   Councell
                   aboue
                   the
                   Pope
                   ,
                   (
                   ſ
                   howsoeuer
                   the
                   contrarie
                   bee
                   not
                   yet
                   determined
                   )
                   doth
                   indeed
                   ouerthrow
                   the
                   verie
                   faith
                   of
                   the
                   Popes
                   Primacie
                   ,
                   and
                   finding
                   (
                   as
                   they
                   say
                   )
                   no
                   promise
                   made
                   to
                   a
                   generall
                   Councell
                   without
                   the
                   Pope
                   ,
                   for
                   that
                   the
                   Church
                   is
                   to
                   be
                   built
                   vpon
                   the
                   rocke
                   ;
                   and
                   not
                   the
                   rocke
                   vpon
                   the
                   Church
                   ,
                   they
                   doe
                   concurre
                   ,
                   that
                   the
                   Church
                   whose
                   definitiue
                   sentence
                   wee
                   are
                   bound
                   to
                   beleeue
                   ,
                   is
                   nothing
                   else
                   but
                   the
                   Church
                   virtually
                   ,
                   that
                   is
                   the
                   Pope
                   ,
                   whereby
                   they
                   delude
                   ,
                   and
                   impose
                   vpon
                   the
                   world
                   more
                   than
                   euer
                   ,
                   for
                   whilst
                   they
                   boast
                   of
                   the
                   Church
                   their
                   Mother
                   ,
                   they
                   meane
                   and
                   intend
                   nothing
                   else
                   thereby
                   ,
                   but
                   onely
                   the
                   Pope
                   their
                   father
                   .
                
              
               
                 
                   The
                   second
                   Gradation
                   .
                
                 
                   BVt
                   secondly
                   ,
                   graunt
                   for
                   the
                   Church
                   at
                   the
                   Iesuites
                   request
                   ,
                   that
                   it
                   be
                   the
                   Pope
                   ,
                   vpon
                   which
                   we
                   are
                   to
                   relie
                   ,
                   yet
                   is
                   it
                   not
                   agreed
                   vpon
                   by
                   them
                   for
                   the
                   manner
                   ,
                   whether
                   it
                   bee
                   the
                   Pope
                   alone
                   ,
                   or
                   whether
                   the
                   Pope
                   in
                   an
                   assembly
                   of
                   the
                   Church
                   representatiue
                   ,
                   and
                   again
                   whether
                   this
                   Church
                   representatiue
                   be
                   the
                   
                     Colledge
                     of
                     Cardinals
                  
                   ,
                   or
                   whether
                   a
                   
                     generall
                     Councell
                  
                   .
                
                 
                   1.
                   
                   For
                   no
                   meane
                   Writers
                   amongst
                   them
                   doe
                   hold
                   that
                   the
                   Pope
                   may
                   erre
                   if
                   hee
                   define
                   without
                   a
                   
                   generall
                   Councell
                   ,
                   as
                   besides
                   many
                   of
                   the
                   Parisiens
                   t
                   
                     Alphonsus
                     a
                     Castro
                  
                   ,
                   and
                   Pope
                   Adrian
                   the
                   sixth
                   doe
                   auerre
                   ,
                   that
                   we
                   may
                   see
                   not
                   onely
                   priuate
                   men
                   ,
                   but
                   also
                   Popes
                   themselues
                   to
                   haue
                   suspected
                   the
                   Papall
                   authoritie
                   in
                   this
                   point
                   .
                   And
                   here
                   though
                   Bellarmine
                   vaunts
                   ,
                   that
                   all
                   Catholickes
                   doe
                   conspire
                   in
                   this
                   ,
                   that
                   when
                   the
                   Pope
                   defines
                   any
                   thing
                   in
                   a
                   generall
                   Councell
                   ,
                   hee
                   is
                   then
                   out
                   of
                   danger
                   of
                   erring
                   ,
                   either
                   in
                   faith
                   ,
                   or
                   generall
                   precepts
                   touching
                   manners
                   ,
                   yet
                   it
                   is
                   not
                   decided
                   say
                   u
                   Canonists
                   ,
                   
                     of
                     whom
                  
                   this
                   generall
                   Councell
                   is
                   to
                   consist
                   .
                   For
                   as
                   it
                   is
                   generally
                   defined
                   it
                   imports
                   x
                   an
                   assembly
                   of
                   Bishops
                   or
                   holy
                   Fathers
                   ,
                   met
                   together
                   out
                   of
                   all
                   quarters
                   of
                   the
                   earth
                   .
                   But
                   y
                   Bellarmine
                   in
                   his
                   first
                   Booke
                   ,
                   
                     De
                     Concil
                     .
                     &
                     17.
                     
                     Cap.
                  
                   saith
                   that
                   such
                   a
                   generall
                   Councell
                   neuer
                   was
                   ,
                   nor
                   possibly
                   can
                   bee
                   ,
                   since
                   in
                   the
                   first
                   generall
                   Councell
                   there
                   were
                   present
                   but
                   two
                   Priests
                   out
                   of
                   Italy
                   ,
                   one
                   Bishop
                   out
                   of
                   France
                   ,
                   one
                   out
                   of
                   Spaine
                   ,
                   and
                   one
                   out
                   of
                   Africa
                   .
                   In
                   the
                   second
                   and
                   third
                   there
                   were
                   none
                   out
                   of
                   the
                   West
                   ,
                   and
                   in
                   the
                   fourth
                   ,
                   onely
                   the
                   Legate
                   of
                   Leo
                   ,
                   which
                   deliuered
                   the
                   consent
                   of
                   the
                   other
                   Bishops
                   of
                   
                     Spaine
                     ,
                     France
                  
                   and
                   Italy
                   ,
                   who
                   had
                   before
                   sent
                   the
                   same
                   in
                   Writing
                   vnto
                   the
                   Pope
                   forth
                   of
                   their
                   owne
                   Prouinces
                   .
                   And
                   on
                   the
                   contrarie
                   in
                   Councels
                   celebrated
                   in
                   the
                   West
                   ,
                   few
                   Easterne
                   Bishops
                   haue
                   bin
                   found
                   .
                   What
                   then
                   thinkes
                   the
                   Cardinall
                   best
                   to
                   bee
                   done
                   ?
                   z
                   Why
                   ,
                   he
                   tels
                   vs
                   ,
                   it
                   is
                   enough
                   if
                   it
                   be
                   published
                   and
                   made
                   knowne
                   to
                   all
                   the
                   greater
                   Christian
                   Prouinces
                   ,
                   
                   neither
                   matters
                   it
                   (
                   say
                   a
                   
                     Canus
                     ,
                     Turrecremata
                  
                   and
                   
                     Gregorie
                     de
                     Valentia
                  
                   )
                   that
                   all
                   bee
                   Cited
                   ,
                   much
                   lesse
                   that
                   all
                   doe
                   Come
                   ;
                   sufficient
                   it
                   is
                   (
                   saith
                   Bellarmine
                   )
                   if
                   no
                   Bishop
                   be
                   excluded
                   ,
                   if
                   out
                   of
                   the
                   greater
                   part
                   of
                   Christian
                   Prouinces
                   some
                   doe
                   appeare
                   ,
                   and
                   if
                   the
                   foure
                   chiefe
                   Patriarchs
                   ,
                   which
                   are
                   besides
                   the
                   Bishop
                   of
                   Rome
                   ,
                   bee
                   present
                   ,
                   either
                   by
                   themselues
                   or
                   by
                   their
                   substitutes
                   ,
                   though
                   hee
                   thinkes
                   that
                   this
                   Condition
                   bee
                   not
                   very
                   necessarie
                   at
                   this
                   day
                   ;
                   considering
                   they
                   are
                   either
                   Heretikes
                   or
                   Schismatikes
                   .
                   So
                   that
                   here
                   they
                   commit
                   mayne
                   Contradictions
                   .
                   For
                   first
                   ,
                   they
                   make
                   a
                   Councell
                   to
                   be
                   generall
                   ,
                   and
                   to
                   represent
                   the
                   whole
                   Church
                   ,
                   and
                   yet
                   to
                   b
                   consist
                   oftentimes
                   of
                   fewer
                   Bishops
                   than
                   a
                   Nationall
                   ,
                   and
                   those
                   for
                   substance
                   but
                   of
                   one
                   Angle
                   of
                   the
                   World
                   onely
                   ,
                   the
                   rest
                   either
                   not
                   cited
                   ,
                   or
                   not
                   expected
                   .
                   Secondly
                   ,
                   they
                   iudge
                   it
                   sufficient
                   for
                   the
                   Patriarchs
                   which
                   are
                   absent
                   ,
                   to
                   depute
                   others
                   in
                   their
                   roome
                   ,
                   c
                   the
                   which
                   was
                   also
                   practised
                   by
                   their
                   Bishops
                   at
                   Trent
                   ,
                   and
                   yet
                   (
                   as
                   d
                   Valentia
                   and
                   others
                   well
                   dispute
                   in
                   the
                   Case
                   of
                   the
                   Popes
                   Legates
                   )
                   the
                   assistance
                   of
                   the
                   holy
                   Ghost
                   is
                   a
                   thing
                   personall
                   ,
                   and
                   cannot
                   bee
                   delegated
                   vnto
                   another
                   .
                   Wherefore
                   to
                   salue
                   all
                   sores
                   with
                   one
                   playster
                   ,
                   e
                   Valentia
                   and
                   Turrecremata
                   ,
                   doe
                   affirme
                   ,
                   that
                   considering
                   those
                   difficulties
                   ,
                   the
                   Popes
                   owne
                   authoritie
                   (
                   it
                   being
                   vniuersall
                   )
                   is
                   capable
                   to
                   make
                   a
                   particular
                   Councell
                   to
                   bee
                   
                   Vniuersall
                   ,
                   as
                   it
                   hath
                   done
                   in
                   some
                   of
                   the
                   Roman
                   .
                   But
                   see
                   then
                   a
                   third
                   contradiction
                   ,
                   no
                   lesse
                   misse-shapen
                   than
                   the
                   former
                   ,
                   ascends
                   the
                   Stage
                   ;
                   for
                   whereas
                   ,
                   f
                   Bellarmine
                   in
                   his
                   first
                   booke
                   
                     de
                     Concil
                  
                   .
                   and
                   fifteenth
                   Chapter
                   ,
                   and
                   others
                   ,
                   and
                   endeuour
                   to
                   proue
                   
                     jure
                     diuino
                  
                   ,
                   by
                   the
                   Law
                   of
                   God
                   ,
                   that
                   Bishops
                   onely
                   haue
                   deciding
                   voyces
                   in
                   a
                   generall
                   Councell
                   ,
                   and
                   that
                   the
                   promise
                   of
                   deliuering
                   the
                   truth
                   is
                   made
                   to
                   them
                   onely
                   ,
                   as
                   being
                   the
                   sole
                   Pastors
                   of
                   the
                   Church
                   ,
                   g
                   they
                   confesse
                   notwithstanding
                   in
                   their
                   writings
                   and
                   declare
                   by
                   the
                   practise
                   of
                   the
                   Tridentine
                   Councell
                   ,
                   that
                   Cardinalls
                   ,
                   Abbots
                   ,
                   and
                   Generalls
                   of
                   Orders
                   haue
                   voyces
                   there
                   ,
                   though
                   not
                   ordinarie
                   and
                   by
                   right
                   ,
                   yet
                   by
                   priuiledge
                   and
                   custome
                   ,
                   whence
                   it
                   followes
                   ,
                   that
                   either
                   the
                   Church
                   hath
                   that
                   prerogatiue
                   to
                   assigne
                   and
                   appoint
                   whom
                   the
                   holy
                   Ghost
                   shall
                   assist
                   ;
                   or
                   else
                   that
                   a
                   major
                   part
                   in
                   a
                   Councell
                   may
                   bee
                   made
                   vp
                   by
                   those
                   to
                   whom
                   the
                   holy
                   Ghost
                   hath
                   past
                   no
                   promise
                   that
                   they
                   shall
                   not
                   erre
                   .
                
                 
                   2.
                   
                   These
                   absurdities
                   therefore
                   considered
                   ,
                   some
                   of
                   the
                   Church
                   of
                   Rome
                   doe
                   abase
                   that
                   high
                   esteeme
                   which
                   for
                   a
                   long
                   time
                   was
                   conceaued
                   of
                   generall
                   Councells
                   ,
                   making
                   either
                   their
                   first
                   originall
                   to
                   bee
                   but
                   humane
                   ,
                   as
                   h
                   
                     Albertus
                     Pighius
                  
                   ,
                   or
                   their
                   vse
                   not
                   absolutely
                   necessarie
                   ,
                   as
                   i
                   Bellarmine
                   and
                   others
                   .
                   Hence
                   it
                   is
                   that
                   a
                   second
                   sort
                   contracting
                   the
                   face
                   of
                   the
                   Church
                   into
                   a
                   lesser
                   modell
                   ,
                   doe
                   teach
                   that
                   the
                   Church
                   here
                   disputed
                   of
                   to
                   bee
                   the
                   Iudge
                   of
                   Controuersies
                   ,
                   is
                   the
                   Pope
                   in
                   the
                   Church
                   ,
                   represented
                   ,
                   not
                   by
                   Bishops
                   in
                   a
                   Councell
                   ,
                   but
                   by
                   the
                   Colledge
                   of
                   Cardinalls
                   in
                   the
                   Consistorie
                   ,
                   which
                   opinion
                   is
                   
                   recited
                   by
                   k
                   
                     Greg.
                     de
                     Valentia
                  
                   ,
                   in
                   his
                   Disputations
                   vpon
                   Thomas
                   .
                
                 
                   3.
                   
                   But
                   because
                   the
                   Colledge
                   of
                   Cardinalls
                   seemes
                   too
                   compendious
                   a
                   walke
                   wherein
                   to
                   impale
                   the
                   greatnesse
                   of
                   the
                   Pope
                   ,
                   and
                   a
                   generall
                   Councell
                   too
                   vncertaine
                   a
                   path
                   to
                   tread
                   ,
                   therefore
                   the
                   greater
                   cry
                   rings
                   this
                   peale
                   ,
                   that
                   the
                   Church
                   wee
                   talke
                   of
                   is
                   the
                   Pope
                   himselfe
                   ,
                   whether
                   with
                   a
                   Councell
                   or
                   without
                   a
                   Councell
                   ,
                   whether
                   with
                   the
                   Cardinalls
                   or
                   without
                   them
                   ,
                   as
                   in
                   the
                   next
                   Gradation
                   shall
                   appeare
                   .
                
              
               
                 
                   The
                   third
                   Gradation
                   .
                
                 
                   BVt
                   thirdly
                   ;
                   grant
                   for
                   the
                   manner
                   ,
                   that
                   it
                   bee
                   the
                   Pope
                   himselfe
                   ,
                   which
                   is
                   this
                   Church
                   ,
                   whether
                   with
                   a
                   Councell
                   or
                   without
                   a
                   Councell
                   ,
                   whether
                   with
                   Cardinalls
                   or
                   without
                   them
                   ,
                   yet
                   is
                   it
                   not
                   determined
                   for
                   the
                   
                     time
                     when
                  
                   ,
                   it
                   is
                   the
                   Pope
                   .
                
                 
                   1.
                   
                   For
                   some
                   teach
                   ,
                   that
                   it
                   is
                   the
                   Pope
                   at
                   all
                   times
                   ,
                   in
                   that
                   hee
                   cannot
                   possibly
                   be
                   an
                   Hereticke
                   or
                   publish
                   a
                   falshood
                   ,
                   and
                   of
                   this
                   opinion
                   is
                   
                     Albertus
                     Pighius
                  
                   ,
                   in
                   his
                   fourth
                   booke
                   
                     de
                     Hierarch
                     .
                     eccles
                     .
                     cap.
                  
                   8.
                   
                
                 
                   2.
                   
                   But
                   others
                   hold
                   ,
                   that
                   it
                   is
                   the
                   Pope
                   then
                   onely
                   ,
                   when
                   hee
                   publisheth
                   a
                   doctrine
                   vnder
                   this
                   condition
                   ,
                   to
                   bee
                   beleeued
                   by
                   the
                   whole
                   Church
                   as
                   an
                   Article
                   of
                   Faith
                   ,
                   and
                   of
                   this
                   opinion
                   is
                   l
                   Bellarmine
                   himselfe
                   ,
                   and
                   by
                   his
                   account
                   ,
                   
                     Thom.
                     Aquinas
                     ,
                     Waldensis
                     ,
                     Ioannes
                     de
                     Turrecremata
                     ,
                     Driedo
                     ,
                     Caietan
                     ,
                     Hosius
                     ,
                     Eckius
                     ,
                     Ioannes
                     a
                     Louaine
                     ,
                     Petrus
                     a
                     Soto
                     ,
                     Melchior
                     Canus
                     ,
                  
                   besides
                   
                     Valentia
                     ,
                     Becanus
                  
                   ,
                   and
                   the
                   whole
                   fraternitie
                   of
                   Iesuites
                   .
                
              
               
                 
                 
                   The
                   fourth
                   Gradation
                   .
                
                 
                   BVt
                   fourthly
                   ,
                   grant
                   for
                   the
                   time
                   ,
                   because
                   
                     haec
                     est
                     communissima
                     opinio
                  
                   ,
                   this
                   is
                   the
                   most
                   common
                   opinion
                   of
                   all
                   Catholicks
                   (
                   saith
                   Bellarmine
                   )
                   that
                   the
                   Church
                   is
                   then
                   the
                   Pope
                   ,
                   when
                   hee
                   propounds
                   a
                   doctrine
                   to
                   bee
                   beleeued
                   by
                   all
                   men
                   as
                   an
                   article
                   of
                   Faith
                   ,
                   yet
                   is
                   it
                   not
                   sufficiently
                   resolued
                   by
                   them
                   ,
                   for
                   the
                   matters
                   ,
                   what
                   matters
                   they
                   must
                   bee
                   ,
                   in
                   resoluing
                   whereof
                   his
                   proposition
                   is
                   infallible
                   .
                
                 
                   1.
                   
                   For
                   you
                   haue
                   beene
                   hitherto
                   made
                   beleeue
                   ,
                   that
                   whensoeuer
                   hee
                   buckles
                   himselfe
                   to
                   define
                   any
                   thing
                   to
                   bee
                   beleeued
                   as
                   an
                   Article
                   of
                   Faith
                   ,
                   that
                   then
                   hee
                   is
                   in
                   his
                   Chaire
                   ,
                   and
                   then
                   hee
                   cannot
                   erre
                   ,
                   and
                   amongst
                   other
                   points
                   in
                   which
                   they
                   say
                   that
                   wee
                   are
                   to
                   beleeue
                   assuredly
                   that
                   the
                   Pope
                   cannot
                   erre
                   ,
                   
                     Bellarmine
                     ,
                     and
                     Greg.
                     de
                     Valentia
                  
                   reckon
                   vp
                   m
                   the
                   
                     Canonization
                     of
                     Saints
                  
                   to
                   be
                   one
                   ,
                   and
                   that
                   the
                   n
                   
                     Pope
                     is
                     the
                     successor
                     of
                     Peter
                  
                   to
                   bee
                   another
                   .
                
                 
                   2.
                   
                   But
                   on
                   the
                   other
                   side
                   ,
                   it
                   
                     is
                     first
                  
                   confest
                   by
                   o
                   Bellarmine
                   ,
                   and
                   as
                   hee
                   saith
                   by
                   all
                   Catholickes
                   ,
                   that
                   the
                   Pope
                   may
                   erre
                   euen
                   with
                   a
                   generall
                   Councell
                   at
                   his
                   elbow
                   ,
                   in
                   matters
                   of
                   fact
                   which
                   depend
                   vpon
                   information
                   ,
                   and
                   the
                   testimonies
                   of
                   men
                   ,
                   and
                   such
                   is
                   the
                   question
                   touching
                   the
                   legitimacie
                   of
                   the
                   Pope
                   ,
                   confest
                   to
                   bee
                   by
                   p
                   Bellarmine
                   .
                   And
                   because
                   the
                   Canonization
                   of
                   Saints
                   is
                   of
                   the
                   same
                   nature
                   ,
                   q
                   Valentia
                   confesseth
                   that
                   the
                   Popes
                   infallibilitie
                   therein
                   is
                   not
                   so
                   altogether
                   deliuered
                   by
                   the
                   Church
                   ,
                   and
                   Canus
                   in
                   his
                   fifth
                   booke
                   
                     de
                     locis
                     theolog
                  
                   :
                   chap.
                   5.
                   saith
                   that
                   it
                   is
                   not
                   certaine
                   ,
                   
                     de
                     fide
                  
                   ,
                   as
                   a
                   matter
                   of
                   faith
                   ,
                   
                   neither
                   will
                   hee
                   pronounce
                   him
                   to
                   bee
                   an
                   Heriticke
                   who
                   after
                   so
                   great
                   a
                   pudder
                   as
                   hath
                   beene
                   kept
                   about
                   Saint
                   Francis
                   ,
                   shall
                   yet
                   deny
                   him
                   to
                   bee
                   in
                   heauen
                   .
                   Secondly
                   r
                   Turrecremata
                   in
                   his
                   second
                   booke
                   
                     de
                     Ecclesia
                  
                   ,
                   and
                   Syluester
                   in
                   his
                   summes
                   do
                   grant
                   that
                   the
                   Pope
                   may
                   so
                   farre
                   as
                   in
                   him
                   lyes
                   ,
                   endeàuour
                   to
                   establish
                   his
                   owne
                   heresie
                   ,
                   and
                   obtrude
                   it
                   vpon
                   the
                   Church
                   ;
                   nor
                   doe
                   ſ
                   Valentia
                   and
                   Bellarmine
                   dissalow
                   their
                   position
                   vnder
                   these
                   two
                   prouiso's
                   ,
                   the
                   one
                   ,
                   that
                   if
                   he
                   doe
                   it
                   effectually
                   ,
                   then
                   the
                   contrary
                   hath
                   beene
                   formerly
                   determined
                   by
                   the
                   Church
                   ;
                   so
                   that
                   the
                   Church
                   can
                   then
                   receiue
                   no
                   danger
                   thereby
                   of
                   erring
                   ;
                   the
                   other
                   ,
                   that
                   if
                   the
                   contrary
                   was
                   neuer
                   before
                   determined
                   ,
                   then
                   the
                   Pope
                   may
                   indeed
                   attempt
                   it
                   ,
                   as
                   did
                   t
                   Ioh.
                   22.
                   in
                   a
                   question
                   touching
                   the
                   state
                   of
                   the
                   soule
                   after
                   death
                   ,
                   but
                   God
                   in
                   his
                   prouidence
                   will
                   take
                   such
                   course
                   ,
                   as
                   that
                   he
                   neuer
                   shall
                   accomplish
                   it
                   .
                
              
               
                 
                   The
                   fifth
                   Gradation
                   .
                
                 
                   BVt
                   fiftly
                   ,
                   grant
                   for
                   the
                   matters
                   ,
                   that
                   the
                   Pope
                   be
                   this
                   Church
                   in
                   determining
                   any
                   matter
                   of
                   Faith
                   whatsoeuer
                   ,
                   yet
                   is
                   it
                   not
                   resolued
                   clearely
                   by
                   them
                   for
                   the
                   
                     person
                     in
                     generall
                  
                   ,
                   whether
                   the
                   Pope
                   vpon
                   which
                   wee
                   are
                   so
                   to
                   relie
                   ,
                   bee
                   the
                   present
                   Pope
                   ,
                   or
                   whether
                   the
                   Popes
                   deceased
                   .
                
                 
                   1.
                   
                   For
                   the
                   voice
                   of
                   the
                   Iesuites
                   speakes
                   this
                   ,
                   that
                   it
                   is
                   the
                   present
                   Pope
                   ,
                   nay
                   u
                   
                     Gregorie
                     de
                     Valentia
                  
                   is
                   so
                   confident
                   therein
                   ,
                   that
                   
                     neque
                     Scriptura
                     sacra
                  
                   (
                   saith
                   hee
                   )
                   
                     neque
                     etiam
                     sola
                     traditio
                     (
                     si
                     ab
                     ea
                     separes
                     praesentem
                  
                   
                   
                     in
                     ecclesia
                     authoritatem
                     )
                     est
                     illa
                     authoritas
                     infallibilis
                     ,
                     magistra
                     fidei
                     &c.
                  
                   that
                   is
                   ,
                   neither
                   the
                   Scriptures
                   ,
                   nor
                   yet
                   traditions
                   ,
                   if
                   you
                   separat
                   from
                   the
                   present
                   authoritie
                   in
                   the
                   Church
                   ,
                   is
                   that
                   infallible
                   mistresse
                   of
                   Faith
                   &
                   Iudge
                   of
                   controuersies
                   .
                   So
                   Bellarmine
                   ,
                   x
                   
                     omnium
                     conciliorum
                     veterum
                     ,
                     &
                     omnium
                     dogmatum
                     firmitas
                     pendet
                     ab
                     authoritate
                     praesentis
                     Ecclesiae
                     ,
                  
                   the
                   strength
                   of
                   all
                   ancient
                   Councells
                   and
                   all
                   assertions
                   ,
                   doth
                   depend
                   vpon
                   the
                   authoritie
                   of
                   the
                   present
                   Church
                   ;
                   and
                   y
                   their
                   reasons
                   alleadgedare
                   ,
                   for
                   that
                   without
                   the
                   authoritie
                   of
                   the
                   present
                   Church
                   ,
                   wee
                   neither
                   can
                   be
                   assured
                   of
                   the
                   certainty
                   of
                   Traditions
                   and
                   Councells
                   ,
                   nor
                   of
                   the
                   sense
                   &
                   meaning
                   of
                   them
                   .
                
                 
                   2.
                   
                   But
                   contrariwise
                   ,
                   the
                   case
                   being
                   put
                   (
                   as
                   you
                   haue
                   heard
                   )
                   by
                   Turrecremata
                   and
                   Siluester
                   ;
                   that
                   the
                   Pope
                   may
                   doe
                   ,
                   what
                   lyes
                   in
                   him
                   to
                   propose
                   an
                   heresie
                   ,
                   both
                   z
                   Valentia
                   and
                   Bellarmine
                   grant
                   the
                   position
                   not
                   to
                   be
                   impossible
                   ,
                   vpon
                   condition
                   that
                   the
                   heresie
                   haue
                   beene
                   condemned
                   formerly
                   by
                   the
                   Church
                   ,
                   for
                   then
                   according
                   to
                   their
                   doctrine
                   the
                   Church
                   is
                   to
                   examin
                   the
                   errors
                   of
                   the
                   present
                   Pope
                   ,
                   by
                   truthes
                   resolued
                   by
                   precedent
                   Popes
                   .
                   So
                   that
                   if
                   in
                   all
                   points
                   necessarie
                   to
                   saluation
                   the
                   truth
                   haue
                   beene
                   already
                   determined
                   by
                   former
                   Popes
                   (
                   as
                   in
                   1600.
                   yeeres
                   space
                   they
                   haue
                   had
                   leasure
                   enough
                   to
                   doe
                   it
                   )
                   the
                   present
                   Pope
                   ceaseth
                   to
                   bee
                   a
                   competent
                   Iudge
                   in
                   such
                   matters
                   ,
                   hee
                   may
                   erre
                   touching
                   them
                   hee
                   may
                   doe
                   his
                   best
                   indeuour
                   to
                   obtrude
                   vpon
                   the
                   Church
                   heresies
                   concerning
                   them
                   ,
                   nay
                   hee
                   stands
                   himselfe
                   to
                   bee
                   arrained
                   at
                   the
                   barre
                   ,
                   and
                   Tribunall
                   of
                   his
                   Clergie
                   ,
                   whether
                   he
                   be
                   Orthodoxe
                   or
                   no
                   and
                   that
                   by
                   the
                   prescripts
                   of
                   his
                   predecessors
                   .
                
              
               
                 
                 
                   The
                   sixt
                   Gradation
                   .
                
                 
                   SIxtly
                   ,
                   graunt
                   for
                   the
                   Person
                   in
                   generall
                   ,
                   that
                   it
                   bee
                   the
                   present
                   Pope
                   which
                   is
                   the
                   Church
                   ,
                   in
                   that
                   no
                   danger
                   can
                   accrue
                   from
                   the
                   Popes
                   propounding
                   an
                   heresie
                   ,
                   if
                   that
                   heresie
                   haue
                   beene
                   formerly
                   condemned
                   ,
                   because
                   a
                   (
                   as
                   they
                   say
                   )
                   the
                   Church
                   may
                   then
                   know
                   him
                   not
                   to
                   bee
                   their
                   Shepherd
                   ,
                   but
                   a
                   Wolfe
                   ,
                   yet
                   is
                   it
                   not
                   agreed
                   or
                   determined
                   sufficiently
                   amongst
                   them
                   for
                   the
                   meanes
                   ,
                   how
                   the
                   Church
                   may
                   bee
                   able
                   to
                   iudge
                   or
                   truly
                   discerne
                   him
                   to
                   be
                   such
                   an
                   one
                   .
                
                 
                   1.
                   
                   For
                   they
                   which
                   hold
                   a
                   Generall
                   Councell
                   to
                   
                   be
                   aboue
                   the
                   Pope
                   ,
                   and
                   that
                   it
                   cannot
                   erre
                   ,
                   as
                   
                     Gerson
                     ,
                     Cameracensis
                  
                   ,
                   and
                   others
                   aboue
                   mentioned
                   ,
                   doe
                   hold
                   likewise
                   that
                   the
                   Pope
                   so
                   erring
                   may
                   bee
                   iudged
                   both
                   for
                   his
                   person
                   and
                   doctrine
                   by
                   the
                   church
                   in
                   a
                   Generall
                   Councell
                   .
                
                 
                   2.
                   
                   But
                   they
                   which
                   hold
                   a
                   Generall
                   Councell
                   not
                   to
                   be
                   aboue
                   the
                   Pope
                   ,
                   but
                   that
                   wanting
                   his
                   companie
                   it
                   may
                   erre
                   euen
                   in
                   matters
                   of
                   faith
                   ,
                   as
                   b
                   
                     Bellarmine
                     ,
                     Valentia
                     ,
                     Cajetan
                     ,
                     Turrecremata
                     ,
                  
                   and
                   others
                   ,
                   these
                   disable
                   any
                   for
                   being
                   competent
                   Iudges
                   of
                   the
                   Popes
                   doctrine
                   .
                   For
                   howsoeuer
                   they
                   may
                   pretend
                   that
                   the
                   Councell
                   proceeding
                   according
                   to
                   former
                   Popes
                   declarations
                   cannot
                   erre
                   ,
                   yet
                   because
                   they
                   teach
                   that
                   the
                   certaintie
                   &
                   sense
                   of
                   former
                   Decrees
                   depends
                   vpon
                   the
                   iudgement
                   of
                   the
                   present
                   Pope
                   ,
                   I
                   cannot
                   see
                   what
                   meanes
                   may
                   ,
                   according
                   to
                   their
                   opinion
                   ,
                   be
                   affoorded
                   for
                   the
                   triall
                   of
                   the
                   Popes
                   doctrine
                   ,
                   if
                   he
                   should
                   chance
                   to
                   erre
                   .
                
              
               
                 
                 
                   The
                   seuenth
                   Gradation
                   .
                
                 
                   SEauenthly
                   ,
                   graunt
                   for
                   the
                   meanes
                   that
                   the
                   Church
                   neuer
                   neede
                   to
                   passe
                   verdict
                   vpon
                   the
                   Popes
                   doctrine
                   ,
                   yet
                   is
                   it
                   not
                   agreed
                   vpon
                   by
                   them
                   for
                   the
                   See
                   ,
                   whether
                   the
                   Popedome
                   bee
                   necessarily
                   vnited
                   to
                   the
                   See
                   of
                   Rome
                   ,
                   so
                   that
                   the
                   word
                   Roman
                   for
                   ought
                   they
                   know
                   assuredly
                   ,
                   is
                   not
                   conuertible
                   with
                   Catholike
                   ,
                   but
                   that
                   he
                   which
                   brags
                   he
                   is
                   a
                   Roman
                   Catholike
                   to
                   day
                   ,
                   may
                   ,
                   if
                   the
                   Pope
                   should
                   chance
                   to
                   die
                   ,
                   prooue
                   a
                   c
                   Geneua
                   Catholike
                   tomorrow
                   .
                
                 
                   1.
                   
                   For
                   d
                   
                     Dominicus
                     a
                     Soto
                  
                   vpon
                   the
                   fourth
                   of
                   the
                   Senten
                   .
                   saith
                   ,
                   that
                   the
                   Apostolicall
                   seate
                   and
                   power
                   of
                   vniuersall
                   Bishop
                   is
                   annext
                   to
                   the
                   Bishoprick
                   of
                   Rome
                   onely
                   
                     jure
                     Ecclesiastico
                  
                   ,
                   that
                   is
                   ,
                   not
                   by
                   the
                   Law
                   of
                   God
                   ,
                   but
                   by
                   the
                   Churches
                   constitution
                   ,
                   so
                   that
                   by
                   the
                   authoritie
                   of
                   the
                   Church
                   ,
                   a
                   Bishop
                   of
                   another
                   See
                   may
                   be
                   chosen
                   Pope
                   .
                   And
                   e
                   Bellarmine
                   graunts
                   ,
                   that
                   it
                   is
                   no
                   matter
                   of
                   faith
                   ,
                   that
                   the
                   Apostolicall
                   seate
                   may
                   not
                   bee
                   separated
                   from
                   the
                   Church
                   of
                   Rome
                   ,
                   forasmuch
                   as
                   neither
                   Scripture
                   nor
                   Tradition
                   doe
                   auouch
                   it
                   .
                
                 
                   2.
                   
                   But
                   f
                   
                     Canus
                     ,
                     Driedo
                     ,
                     Turrecremata
                  
                   ,
                   and
                   
                     Gregorie
                     de
                     Valentia
                  
                   ,
                   doe
                   hold
                   the
                   contrarie
                   ,
                   that
                   the
                   Bishop
                   of
                   Rome
                   is
                   Peters
                   successor
                   ,
                   not
                   onely
                   by
                   the
                   constitution
                   of
                   the
                   Church
                   ,
                   but
                   also
                   by
                   the
                   institution
                   of
                   Christ
                   ,
                   though
                   Valentia
                   confesseth
                   ,
                   
                     varias
                     hac
                     de
                     re
                     doctorum
                     sententias
                     ,
                  
                   that
                   the
                   opinions
                   of
                   the
                   Doctors
                   be
                   diuers
                   in
                   this
                   point
                   .
                
              
               
                 
                 
                   The
                   eighth
                   Gradation
                   .
                
                 
                   EIghtly
                   (
                   for
                   I
                   shall
                   not
                   yet
                   leaue
                   them
                   )
                   graunt
                   for
                   the
                   See
                   that
                   the
                   Bishop
                   of
                   Rome
                   bee
                   the
                   ordayned
                   Successour
                   of
                   Peter
                   by
                   the
                   institution
                   of
                   Christ
                   ,
                   not
                   onely
                   in
                   the
                   Popedome
                   ,
                   but
                   also
                   in
                   the
                   particular
                   See
                   of
                   Rome
                   ,
                   yet
                   is
                   it
                   not
                   certayne
                   for
                   the
                   
                     particular
                     person
                  
                   of
                   this
                   or
                   any
                   present
                   Pope
                   ,
                   whether
                   hee
                   bee
                   the
                   true
                   and
                   lawfull
                   Bishop
                   of
                   Rome
                   or
                   no
                   ?
                
                 
                   1.
                   
                   For
                   although
                   g
                   
                     Gregorie
                     de
                     Valentia
                  
                   doth
                   thinke
                   that
                   Gods
                   prouidence
                   will
                   alwayes
                   secure
                   the
                   Church
                   of
                   a
                   lawfull
                   Pope
                   .
                   2.
                   
                   Yet
                   hee
                   confesseth
                   that
                   graue
                   Doctors
                   doe
                   admit
                   the
                   case
                   as
                   possible
                   ,
                   and
                   this
                   according
                   to
                   them
                   ,
                   may
                   fall
                   out
                   diuers
                   wayes
                   .
                
                 
                   First
                   ,
                   if
                   the
                   Pope
                   be
                   promoted
                   by
                   Simonie
                   ,
                   and
                   that
                   this
                   is
                   not
                   impossible
                   ,
                   Aquinas
                   affirmes
                   it
                   ,
                   
                     2a.
                     2a.
                     q.
                  
                   100.
                   where
                   hee
                   saith
                   ,
                   
                     Papa
                     potest
                     incurrere
                     vitium
                     Simoniae
                     sicut
                     &
                     quilibet
                     alius
                     ,
                  
                   the
                   Pope
                   may
                   incurre
                   the
                   sinne
                   of
                   Simonie
                   as
                   well
                   as
                   any
                   other
                   .
                   The
                   which
                   opinion
                   Cajetan
                   and
                   others
                   vpon
                   Thomas
                   doe
                   follow
                   ,
                   and
                   it
                   is
                   moreouer
                   a
                   clause
                   in
                   the
                   Bull
                   of
                   Pope
                   Iulius
                   the
                   second
                   ,
                   That
                   if
                   any
                   Pope
                   happen
                   to
                   be
                   chosen
                   simoniacally
                   ,
                   the
                   same
                   election
                   shall
                   bee
                   actually
                   void
                   ,
                   although
                   inthronization
                   ,
                   protraction
                   of
                   time
                   and
                   adoration
                   of
                   the
                   Cardinalls
                   haue
                   established
                   him
                   in
                   the
                   See.
                   
                
                 
                   Secondly
                   ,
                   if
                   the
                   person
                   elected
                   by
                   the
                   Cardinalls
                   bee
                   not
                   of
                   the
                   h
                   masculine
                   gender
                   ,
                   as
                   not
                   a
                   few
                   of
                   their
                   owne
                   writers
                   doe
                   affirme
                   to
                   haue
                   beene
                   sometimes
                   experimented
                   .
                
                 
                 
                   Thirdly
                   ,
                   i
                   if
                   the
                   partie
                   chosen
                   Pope
                   were
                   neuer
                   truly
                   baptized
                   ,
                   and
                   of
                   this
                   by
                   their
                   Tenents
                   one
                   can
                   neuer
                   be
                   assured
                   .
                   For
                   the
                   Papists
                   doe
                   make
                   the
                   Sacraments
                   to
                   depend
                   vpon
                   the
                   intention
                   of
                   the
                   Priests
                   ,
                   and
                   therefore
                   Bellarmine
                   in
                   his
                   third
                   booke
                   
                     de
                     Iustif.
                  
                   and
                   eight
                   chapter
                   ,
                   disputing
                   against
                   
                     Ambrosius
                     Catharinus
                  
                   concerning
                   the
                   certaintie
                   of
                   grace
                   ,
                   
                     Neque
                     potest
                     quis
                     esse
                     certus
                     certitudine
                     fidei
                     ,
                     se
                     percipere
                     verum
                     sacramentum
                     ,
                     cum
                     sacramentum
                     sine
                     intentione
                     ministri
                     non
                     conficiatur
                     ,
                     &
                     intentionem
                     alterius
                     nemo
                     videre
                     potest
                  
                   ;
                   that
                   is
                   ,
                   no
                   man
                   can
                   by
                   the
                   certaintie
                   of
                   Faith
                   be
                   assured
                   that
                   he
                   receiues
                   the
                   true
                   Sacrament
                   ,
                   seeing
                   that
                   the
                   Sacrament
                   without
                   the
                   intention
                   of
                   the
                   Priest
                   is
                   not
                   made
                   ,
                   and
                   the
                   intention
                   of
                   another
                   doth
                   no
                   man
                   see
                   .
                   To
                   these
                   k
                   
                     Ioh.
                     de
                     Turrecremata
                  
                   addes
                   ,
                   that
                   the
                   Pope
                   is
                   deposed
                   by
                   God
                   euen
                   for
                   mentall
                   heresie
                   ,
                   which
                   we
                   know
                   ,
                   is
                   a
                   thing
                   not
                   liable
                   to
                   the
                   sense
                   .
                
                 
                   Whereby
                   wee
                   may
                   behold
                   into
                   what
                   laborinths
                   the
                   Papists
                   doe
                   cast
                   themselues
                   by
                   proiecting
                   their
                   faith
                   vpon
                   the
                   Pope
                   .
                   For
                   if
                   he
                   haue
                   intruded
                   vpon
                   the
                   Papacie
                   by
                   Simonie
                   ,
                   or
                   be
                   of
                   the
                   wrong
                   Sexe
                   ,
                   or
                   that
                   the
                   Priest
                   at
                   his
                   baptisme
                   owing
                   his
                   parents
                   a
                   spight
                   ,
                   or
                   his
                   wits
                   being
                   a
                   wooll-gathering
                   ,
                   intended
                   not
                   to
                   baptise
                   him
                   ;
                   nay
                   ,
                   put
                   the
                   case
                   that
                   hee
                   bee
                   rightly
                   baptised
                   ,
                   yet
                   if
                   the
                   Bishop
                   which
                   conferred
                   priest-hood
                   vpon
                   him
                   ,
                   or
                   those
                   which
                   baptised
                   or
                   ordayned
                   that
                   Bishop
                   missed
                   their
                   right
                   intention
                   ,
                   or
                   farther
                   ,
                   if
                   any
                   of
                   his
                   predecessor
                   Popes
                   which
                   either
                   made
                   Lawes
                   for
                   the
                   forme
                   and
                   manner
                   of
                   electing
                   the
                   Pope
                   ,
                   or
                   created
                   so
                   many
                   Cardinalls
                   as
                   might
                   make
                   a
                   major
                   or
                   exclusiue
                   part
                   ,
                   
                   in
                   the
                   election
                   of
                   succeeding
                   Popes
                   ,
                   fayled
                   by
                   reason
                   of
                   the
                   forenamed
                   Cases
                   ,
                   or
                   lastly
                   (
                   according
                   to
                   Turrecremata
                   )
                   if
                   being
                   truly
                   elected
                   ,
                   hee
                   chance
                   to
                   fall
                   into
                   mentall
                   heresie
                   ,
                   then
                   is
                   not
                   such
                   a
                   man
                   by
                   their
                   owne
                   positions
                   true
                   Bishop
                   of
                   Rome
                   ,
                   that
                   supposed
                   Bishop
                   of
                   Rome
                   not
                   lawfull
                   Pope
                   ,
                   that
                   Pope
                   hath
                   not
                   the
                   spirit
                   of
                   infallibilitie
                   annext
                   vnto
                   him
                   ,
                   and
                   yet
                   this
                   may
                   happen
                   l
                   (
                   nay
                   ,
                   by
                   some
                   it
                   is
                   proued
                   to
                   haue
                   happened
                   )
                   and
                   yet
                   the
                   Church
                   neuer
                   the
                   wiser
                   .
                
                 
                   For
                   howsoeuer
                   m
                   
                     Franciscus
                     Longus
                  
                   in
                   his
                   late
                   Summes
                   of
                   the
                   Councells
                   ,
                   finding
                   that
                   their
                   faith
                   must
                   needes
                   stagger
                   which
                   depend
                   altogether
                   vpon
                   the
                   infallibilitie
                   of
                   the
                   Pope
                   ,
                   if
                   it
                   may
                   not
                   bee
                   certainly
                   knowne
                   who
                   is
                   true
                   and
                   lawfull
                   Pope
                   ,
                   makes
                   this
                   assertion
                   ,
                   
                     De
                     fide
                     est
                     dicere
                     ,
                     hunc
                     numero
                     Papam
                  
                   viz.
                   
                     Gregorium
                     XV.
                     esse
                     verum
                     successorem
                     Petri
                     &
                     Christi
                     Vicarium
                     ,
                  
                   that
                   is
                   ,
                   That
                   it
                   is
                   an
                   article
                   of
                   faith
                   ,
                   to
                   say
                   ,
                   this
                   very
                   Pope
                   in
                   particular
                   ,
                   to
                   wit
                   ,
                   Gregorie
                   the
                   fifteenth
                   ,
                   is
                   the
                   true
                   successor
                   of
                   Peter
                   and
                   Vicar
                   of
                   Christ
                   ;
                   yet
                   by
                   his
                   leaue
                   ,
                   I
                   should
                   hardly
                   graunt
                   that
                   priuiledge
                   to
                   a
                   priuateman
                   ,
                   which
                   is
                   not
                   due
                   to
                   a
                   Generall
                   Councell
                   ,
                   and
                   the
                   Pope
                   himselfe
                   ;
                   or
                   thinke
                   it
                   equitie
                   to
                   impose
                   any
                   thing
                   vpon
                   men
                   to
                   be
                   beleeued
                   as
                   an
                   article
                   of
                   faith
                   ,
                   concerning
                   which
                   the
                   Doctors
                   of
                   the
                   Church
                   ,
                   and
                   the
                   Bishops
                   of
                   Rome
                   themselues
                   may
                   erre
                   and
                   be
                   deceiued
                   .
                
                 
                   Now
                   ,
                   who
                   knowes
                   not
                   ,
                   that
                   Pope
                   Stephen
                   the
                   sixt
                   in
                   a
                   Councell
                   of
                   Bishops
                   ,
                   did
                   disanull
                   the
                   acts
                   of
                   Formosus
                   his
                   predecessor
                   ,
                   and
                   commanded
                   those
                   which
                   had
                   beene
                   ordayned
                   by
                   him
                   ,
                   to
                   bee
                   reordayned
                   againe
                   ,
                   as
                   not
                   acknowledging
                   him
                   for
                   a
                   true
                   
                   and
                   lawfull
                   Pope
                   .
                   Againe
                   ,
                   how
                   Iohn
                   the
                   ninth
                   disanulled
                   the
                   acts
                   of
                   Stephen
                   the
                   sixth
                   ,
                   and
                   approued
                   the
                   acts
                   of
                   Formosus
                   ;
                   yet
                   farther
                   ,
                   how
                   Sergius
                   the
                   third
                   re-established
                   the
                   acts
                   of
                   Stephen
                   ,
                   and
                   made
                   void
                   the
                   acts
                   of
                   Formosus
                   ,
                   and
                   by
                   consequence
                   those
                   of
                   Iohn
                   ,
                   both
                   which
                   notwithstanding
                   ,
                   all
                   succeeding
                   Popes
                   haue
                   receiued
                   as
                   right
                   and
                   vndoubted
                   successors
                   of
                   Peter
                   in
                   the
                   Papall
                   Throne
                   .
                   Nor
                   doth
                   n
                   Bellarmine
                   otherwise
                   defend
                   these
                   errors
                   of
                   the
                   Popes
                   ,
                   then
                   by
                   saying
                   that
                   they
                   erred
                   ,
                   in
                   
                     quaestione
                     facti
                     non
                     iuris
                  
                   ,
                   in
                   a
                   question
                   of
                   fact
                   not
                   of
                   right
                   ,
                   and
                   concludes
                   ,
                   that
                   the
                   chiefe
                   question
                   was
                   ,
                   whether
                   Formosus
                   were
                   lawfull
                   Pope
                   or
                   no
                   ,
                   in
                   which
                   kinde
                   of
                   questions
                   (
                   saith
                   he
                   )
                   we
                   denie
                   not
                   but
                   the
                   Popes
                   may
                   erre
                   ,
                   and
                   that
                   
                     Stephen
                     &
                     Sergius
                  
                   erred
                   indeed
                   .
                   In
                   like
                   manner
                   ,
                   did
                   not
                   Iohn
                   the
                   three
                   and
                   twentieth
                   sit
                   fiue
                   yeeres
                   as
                   Bishop
                   of
                   Rome
                   ,
                   and
                   moreouer
                   in
                   that
                   ranke
                   which
                   is
                   esteemed
                   by
                   the
                   Iesuites
                   to
                   bee
                   the
                   right
                   Line
                   ;
                   yet
                   o
                   Bellarmine
                   tells
                   vs
                   ,
                   that
                   hee
                   was
                   not
                   a
                   certaine
                   and
                   vndoubted
                   Pope
                   ,
                   and
                   therefore
                   not
                   needfull
                   to
                   bee
                   defended
                   ,
                   considering
                   that
                   there
                   were
                   three
                   at
                   the
                   same
                   time
                   ;
                   neither
                   could
                   it
                   be
                   easily
                   decided
                   amongst
                   so
                   many
                   learned
                   Patrones
                   which
                   each
                   of
                   them
                   had
                   ,
                   whether
                   of
                   them
                   was
                   legitimate
                   .
                   And
                   if
                   it
                   bee
                   true
                   which
                   the
                   p
                   Cardinall
                   tells
                   vs
                   in
                   another
                   place
                   ,
                   disputing
                   the
                   deposing
                   of
                   this
                   Iohn
                   ,
                   that
                   
                     dubius
                     Papa
                     habetur
                     pro
                     non
                     Papa
                  
                   ;
                   a
                   doubtfull
                   Pope
                   is
                   held
                   for
                   no
                   Pope
                   ,
                   surely
                   of
                   whose
                   election
                   wee
                   may
                   any
                   way
                   doubt
                   ,
                   his
                   decisions
                   wee
                   may
                   iustly
                   feare
                   ,
                   and
                   the
                   validitie
                   of
                   his
                   pardons
                   prouidently
                   suspect
                   .
                
              
            
             
               
               
                 
                   SECT
                   .
                   IIII.
                
                 The
                 palpable
                 abuse
                 offered
                 the
                 Laytie
                 ,
                 by
                 obtruding
                 the
                 Church
                 vnto
                 them
                 as
                 their
                 soueraigne
                 Iudge
                 ,
                 displayed
                 by
                 the
                 present
                 practice
                 of
                 the
                 Iesuites
                 .
              
               
                 NOw
                 by
                 this
                 which
                 hath
                 beene
                 alreadie
                 spoken
                 touching
                 the
                 Church
                 and
                 the
                 Pope
                 ,
                 may
                 appeare
                 what
                 sophistrie
                 is
                 currant
                 in
                 the
                 Romish
                 pale
                 ,
                 and
                 what
                 legerdemayne
                 ,
                 is
                 practised
                 in
                 popish
                 markets
                 ,
                 whilest
                 one
                 thing
                 is
                 shewed
                 and
                 another
                 sold
                 ,
                 the
                 Title
                 of
                 the
                 Church
                 being
                 vsed
                 but
                 as
                 a
                 clowd
                 ,
                 wherein
                 they
                 carrie
                 poore
                 people
                 ,
                 whilest
                 the
                 mysterie
                 of
                 iniquitie
                 more
                 couertly
                 workes
                 ;
                 which
                 being
                 reuealed
                 ,
                 it
                 will
                 appeare
                 that
                 a
                 lay-papist
                 (
                 whose
                 faith
                 is
                 lapt
                 vp
                 in
                 the
                 implicite
                 beliefe
                 of
                 the
                 Church
                 )
                 being
                 defined
                 ,
                 will
                 proue
                 no
                 better
                 ,
                 
                   than
                   a
                   creature
                   that
                   beleeues
                   hee
                   knowes
                   not
                   what
                   ,
                   and
                   credits
                   it
                   hee
                   knowes
                   not
                   why
                   ,
                
                 resembling
                 somewhat
                 the
                 patient
                 which
                 receiued
                 this
                 precipe
                 of
                 his
                 physician
                 .
              
               
                 
                   q
                   Si
                   vis
                   sanari
                   de
                   morbo
                   nescio
                   quali
                   ,
                
                 
                   Accipias
                   herbam
                   ,
                   qualem
                   sed
                   nescio
                   vel
                   quam
                   ,
                
                 
                   Ponas
                   nescio
                   vbi
                   ,
                   sanabere
                   nescio
                   quande
                   .
                
              
               
                 To
                 make
                 this
                 the
                 more
                 palpable
                 and
                 euident
                 to
                 the
                 sense
                 ,
                 I
                 will
                 wade
                 a
                 little
                 into
                 the
                 practicall
                 part
                 of
                 this
                 doctrine
                 ,
                 and
                 shew
                 to
                 what
                 miserable
                 shifts
                 the
                 learnedst
                 of
                 the
                 Romish
                 side
                 are
                 driuen
                 ,
                 by
                 vndertaking
                 the
                 defence
                 of
                 the
                 Churches
                 preeminency
                 in
                 matters
                 of
                 faith
                 .
              
               
                 Imagine
                 therefore
                 ,
                 a
                 poore
                 papist
                 thus
                 tormented
                 in
                 his
                 conscience
                 .
                 I
                 am
                 (
                 saith
                 hee
                 )
                 enioyned
                 by
                 
                 my
                 Confessor
                 ,
                 to
                 ground
                 my
                 faith
                 and
                 beliefe
                 vpon
                 the
                 authoritie
                 of
                 the
                 Church
                 .
                 Now
                 ,
                 woe
                 is
                 mee
                 ,
                 what
                 shall
                 I
                 doe
                 ?
                 Our
                 Masters
                 which
                 should
                 bee
                 lights
                 to
                 the
                 blinde
                 ,
                 and
                 informe
                 vs
                 ,
                 which
                 is
                 that
                 Church
                 whereon
                 we
                 are
                 to
                 depend
                 ,
                 they
                 are
                 distracted
                 in
                 their
                 opinions
                 ,
                 one
                 saith
                 a
                 Generall
                 Councell
                 ,
                 although
                 without
                 the
                 Pope
                 ,
                 another
                 a
                 Councell
                 and
                 the
                 Pope
                 together
                 ,
                 a
                 third
                 that
                 it
                 is
                 the
                 Pope
                 alone
                 ,
                 and
                 surely
                 there
                 is
                 but
                 one
                 Truth
                 ,
                 besides
                 which
                 can
                 there
                 possibly
                 be
                 (
                 in
                 so
                 important
                 a
                 businesse
                 as
                 this
                 is
                 )
                 hope
                 of
                 saluation
                 ?
                 Yes
                 (
                 will
                 r
                 Bellarmine
                 resolue
                 you
                 )
                 for
                 though
                 it
                 be
                 hereticall
                 not
                 to
                 beleeue
                 the
                 Church
                 in
                 grosse
                 ,
                 yet
                 is
                 it
                 not
                 hereticall
                 to
                 mistake
                 the
                 acception
                 of
                 the
                 Church
                 ,
                 which
                 is
                 in
                 effect
                 to
                 beleeue
                 a
                 false
                 Church
                 ;
                 for
                 examples
                 sake
                 ,
                 
                   To
                   take
                   a
                   Generall
                   Councell
                   without
                   the
                   Pope
                   for
                   the
                   infallible
                   Church
                   ,
                   inasmuch
                   as
                   wee
                   see
                
                 (
                 saith
                 hee
                 )
                 
                   these
                   tolerated
                   by
                   the
                   Church
                   which
                   defend
                   that
                   opinion
                   ,
                   although
                   it
                   be
                   erronious
                   and
                   next
                   to
                   heresie
                   .
                
                 But
                 alas
                 (
                 replyes
                 the
                 poore
                 man
                 )
                 now
                 that
                 I
                 am
                 come
                 so
                 farre
                 by
                 your
                 instructions
                 ,
                 as
                 to
                 know
                 that
                 the
                 Pope
                 is
                 the
                 Church
                 ,
                 which
                 is
                 a
                 great
                 deale
                 farther
                 than
                 many
                 of
                 my
                 ghostly
                 Fathers
                 are
                 come
                 ,
                 yet
                 because
                 I
                 perceiue
                 a
                 dissention
                 amongst
                 you
                 ,
                 and
                 that
                 you
                 which
                 hold
                 this
                 Tenent
                 are
                 not
                 agreed
                 ,
                 when
                 and
                 in
                 what
                 matters
                 ,
                 it
                 is
                 that
                 the
                 Pope
                 cannot
                 erre
                 ,
                 I
                 finde
                 my
                 conscience
                 but
                 a
                 little
                 eased
                 by
                 your
                 resolution
                 .
                 No
                 matter
                 for
                 the
                 Popes
                 erring
                 or
                 not
                 erring
                 ,
                 will
                 Bellarmine
                 answer
                 ,
                 for
                 
                   all
                   Catholikes
                
                 ſ
                 (
                 saith
                 he
                 )
                 
                   doe
                   accord
                   in
                   this
                   ,
                   that
                   the
                   Pope
                   ,
                   whether
                   he
                   may
                   erre
                   or
                   no
                   ,
                   is
                   yet
                   to
                   be
                   heard
                   with
                   all
                   obedience
                   .
                
                 But
                 what
                 comfort
                 (
                 will
                 the
                 man
                 obiect
                 )
                 can
                 this
                 be
                 
                 to
                 me
                 ,
                 that
                 liue
                 haply
                 in
                 England
                 or
                 Spaine
                 ,
                 farre
                 remote
                 from
                 Rome
                 ;
                 It
                 is
                 the
                 present
                 Pope
                 (
                 you
                 say
                 )
                 vpon
                 whose
                 iudgement
                 I
                 am
                 to
                 depend
                 ,
                 whom
                 I
                 am
                 neither
                 able
                 to
                 heare
                 ,
                 neither
                 doth
                 your
                 t
                 Cardinalship
                 
                   thinke
                   it
                
                 necessarie
                 that
                 hee
                 should
                 be
                 a
                 preacher
                 to
                 be
                 heard
                 .
                 Tush
                 (
                 saith
                 u
                 Bellarmine
                 )
                 it
                 is
                 not
                 materiall
                 that
                 you
                 
                   heare
                   the
                   Pope
                   ,
                   when
                   as
                   there
                   bee
                   Preachers
                   in
                   your
                   owne
                   Parish
                   who
                   may
                   informe
                   you
                   .
                
                 But
                 (
                 faith
                 the
                 man
                 )
                 there
                 is
                 no
                 promise
                 made
                 ,
                 that
                 whatsoeuer
                 my
                 Parochian
                 teaches
                 mee
                 ,
                 is
                 forth
                 with
                 the
                 true
                 and
                 vndoubted
                 doctrine
                 of
                 the
                 Church
                 ,
                 considering
                 that
                 he
                 may
                 erre
                 and
                 be
                 deceiued
                 .
                 Nor
                 haue
                 you
                 (
                 will
                 Bellarmine
                 tell
                 you
                 )
                 more
                 assurance
                 of
                 the
                 Popes
                 word
                 ,
                 if
                 you
                 and
                 your
                 whole
                 Nation
                 should
                 trauaile
                 to
                 Rome
                 to
                 heare
                 his
                 resolution
                 ,
                 x
                 
                   For
                   asmuch
                   as
                   when
                   he
                   teacheth
                   not
                   the
                   whole
                   Church
                   ,
                   he
                   is
                   in
                   as
                   much
                   possibilitie
                   to
                   erre
                   ,
                   as
                
                 Innocent
                 
                   the
                   eighth
                   was
                   ,
                   when
                   hee
                   permitted
                   the
                   Norwegians
                   to
                   celebrate
                   the
                   Eucharist
                   without
                   wine
                   .
                
                 What
                 then
                 is
                 to
                 bee
                 done
                 ?
                 y
                 
                   Greg.
                   de
                   Valentia
                
                 in
                 his
                 third
                 tome
                 vpon
                 
                   Thom.
                   1.
                   
                   Disp
                
                 .
                 makes
                 this
                 answer
                 ,
                 
                   That
                   if
                   you
                   finde
                   but
                   an
                   Episcopall
                   Synod
                   ,
                   or
                   the
                   consent
                   of
                   diuers
                   Diuines
                   onely
                   affirming
                   such
                   a
                   doctrine
                   to
                   be
                   the
                   sentence
                   of
                   the
                   Church
                   ,
                   you
                   are
                   bound
                   to
                   beleeue
                   it
                   ,
                   though
                   it
                   bee
                   a
                   lye
                   .
                
                 But
                 is
                 it
                 not
                 a
                 sinne
                 (
                 will
                 the
                 man
                 reply
                 )
                 to
                 beleeue
                 a
                 lye
                 .
                 z
                 
                   Gabriel
                   Biel
                
                 ,
                 and
                 
                 a
                 Tolet
                 the
                 Iesuite
                 (
                 to
                 the
                 end
                 that
                 we
                 may
                 see
                 how
                 both
                 ancient
                 and
                 later
                 Papists
                 haue
                 beene
                 forced
                 to
                 the
                 same
                 streights
                 )
                 will
                 answere
                 ,
                 
                   that
                   if
                   one
                   heare
                   his
                   Bishop
                   or
                   Prelate
                   preach
                   contrarie
                   to
                   the
                   Faith
                   ,
                   thinking
                   that
                   it
                   is
                   so
                   beleeued
                   by
                   the
                   Church
                   ,
                   such
                   an
                   one
                   shall
                   not
                   onely
                   not
                   sinne
                   ,
                   but
                   also
                   in
                   beleeuing
                   that
                   falshood
                   ,
                   shall
                   commit
                   an
                   act
                   meritorious
                   .
                
              
               
                 It
                 is
                 no
                 maruaile
                 then
                 if
                 the
                 Romanists
                 boast
                 so
                 much
                 of
                 Visibilitie
                 ,
                 considering
                 that
                 their
                 faith
                 is
                 built
                 fiue
                 stories
                 high
                 ;
                 the
                 Layties
                 beliefe
                 vpon
                 his
                 Pastor
                 ,
                 the
                 Pastors
                 vpon
                 the
                 common
                 opinion
                 of
                 neighbour
                 Diuines
                 ,
                 or
                 an
                 Episcopall
                 Synod
                 ,
                 that
                 Episcopall
                 Synod
                 vpon
                 the
                 Church
                 ,
                 the
                 b
                 Church
                 vpon
                 the
                 Pope
                 ;
                 and
                 the
                 Pope
                 vpon
                 Christ
                 .
                 Wherin
                 how
                 skilfull
                 Artizans
                 soeuer
                 the
                 Iesuites
                 are
                 in
                 other
                 Trades
                 ,
                 I
                 know
                 not
                 ,
                 surely
                 in
                 architecture
                 they
                 shew
                 but
                 little
                 skil
                 ,
                 hauing
                 not
                 prouided
                 any
                 thing
                 to
                 supply
                 the
                 roome
                 of
                 the
                 Pope
                 in
                 the
                 vacancie
                 ,
                 so
                 that
                 for
                 a
                 yeare
                 ,
                 and
                 more
                 ,
                 sometimes
                 ,
                 the
                 vpper
                 stories
                 must
                 like
                 Esops
                 Towers
                 bee
                 seene
                 to
                 hang
                 in
                 the
                 aire
                 For
                 howsoeuer
                 c
                 those
                 which
                 hold
                 the
                 supreame
                 authoritie
                 ,
                 to
                 bee
                 subiectiuely
                 and
                 formally
                 in
                 the
                 Church
                 ,
                 and
                 instrumentally
                 onely
                 in
                 the
                 Pope
                 ,
                 may
                 supply
                 the
                 place
                 of
                 the
                 dead
                 Pope
                 with
                 a
                 generall
                 Councell
                 ,
                 yet
                 the
                 Iesuites
                 and
                 others
                 which
                 with
                 open
                 cry
                 ,
                 now
                 adayes
                 condemne
                 this
                 opinion
                 as
                 false
                 and
                 next
                 to
                 heresie
                 ,
                 may
                 be
                 challenged
                 of
                 more
                 folly
                 ,
                 then
                 d
                 hee
                 which
                 built
                 his
                 house
                 vpon
                 the
                 sand
                 .
              
            
             
               
               
                 
                   SECT
                   .
                   V.
                
                 The
                 obiections
                 out
                 of
                 the
                 Scriptures
                 touching
                 the
                 Churches
                 infallibilitie
                 ,
                 answered
                 .
              
               
                 WHat
                 now
                 remaines
                 ,
                 but
                 that
                 we
                 answer
                 those
                 arguments
                 ,
                 wheron
                 our
                 aduersaries
                 seem
                 to
                 ground
                 this
                 supposed
                 power
                 of
                 the
                 Church
                 ,
                 in
                 challenging
                 absolute
                 beliefe
                 to
                 what
                 she
                 affirmes
                 .
              
               
                 The
                 first
                 rank
                 of
                 arguments
                 containes
                 such
                 places
                 of
                 Scripture
                 as
                 concerne
                 the
                 priuiledges
                 of
                 the
                 Church
                 in
                 generall
                 .
                 As
                 1.
                 
                 
                   Tim.
                   3.
                   15.
                   
                   That
                   thou
                
                 
                 
                   mayest
                   know
                   how
                   thou
                   oughtest
                   to
                   conuerse
                   in
                   the
                   house
                   of
                   God
                   ,
                   which
                   is
                   the
                   Church
                   of
                   the
                   liuing
                   God
                   ,
                   the
                   piller
                   and
                   ground
                   of
                   truth
                   .
                
                 I
                 answer
                 that
                 the
                 Church
                 here
                 mention'd
                 is
                 not
                 that
                 Church
                 ,
                 which
                 the
                 Papists
                 make
                 to
                 be
                 the
                 Iudge
                 of
                 Controuersies
                 ,
                 that
                 is
                 ,
                 either
                 the
                 Church
                 representatiue
                 ,
                 which
                 is
                 a
                 generall
                 Councell
                 ,
                 or
                 the
                 Church
                 virtuall
                 ,
                 which
                 they
                 imagine
                 to
                 be
                 the
                 Pope
                 ;
                 but
                 the
                 Church
                 essentiall
                 ,
                 in
                 whole
                 or
                 part
                 ,
                 which
                 is
                 the
                 congregation
                 of
                 all
                 faith
                 full
                 beleeuers
                 and
                 therefore
                 not
                 to
                 the
                 purpose
                 .
                 For
                 the
                 Papists
                 themselues
                 doe
                 discharge
                 it
                 in
                 this
                 sense
                 from
                 the
                 office
                 of
                 defining
                 ,
                 because
                 in
                 part
                 it
                 is
                 fallible
                 ,
                 and
                 in
                 whole
                 it
                 is
                 avast
                 bodie
                 ,
                 composed
                 of
                 parts
                 farre
                 asunder
                 ,
                 and
                 wanting
                 a
                 speaker
                 .
                 And
                 that
                 the
                 Church
                 in
                 this
                 place
                 is
                 so
                 taken
                 ,
                 besides
                 the
                 confession
                 of
                 e
                 Bellarmine
                 who
                 acknowledgeth
                 it
                 ;
                 the
                 very
                 circumstances
                 of
                 the
                 place
                 doe
                 carrie
                 it
                 ;
                 for
                 Saint
                 Paul
                 tells
                 Timothie
                 here
                 ,
                 that
                 hee
                 wrote
                 this
                 Epistle
                 vnto
                 him
                 ,
                 that
                 hee
                 might
                 know
                 how
                 to
                 conuerse
                 or
                 behaue
                 himselfe
                 in
                 the
                 house
                 of
                 God
                 ,
                 which
                 hee
                 expounding
                 to
                 bee
                 the
                 Church
                 ,
                 it
                 must
                 
                 on
                 necessitie
                 bee
                 construed
                 of
                 the
                 Church
                 essentiall
                 as
                 consisting
                 of
                 the
                 faithfull
                 ,
                 in
                 grosse
                 ,
                 vnlesse
                 one
                 should
                 be
                 so
                 absurd
                 ,
                 as
                 to
                 say
                 that
                 Saint
                 Paul
                 deliuered
                 directions
                 vnto
                 Timothie
                 in
                 this
                 Epistle
                 ,
                 how
                 he
                 should
                 conuerse
                 in
                 a
                 generall
                 Councell
                 ,
                 whereof
                 there
                 were
                 none
                 in
                 three
                 hundred
                 yeeres
                 after
                 ,
                 or
                 else
                 (
                 which
                 is
                 more
                 absurd
                 )
                 how
                 he
                 should
                 behaue
                 himselfe
                 discreetly
                 and
                 with
                 circumspection
                 in
                 the
                 Popes
                 belly
                 .
              
               
                 So
                 
                   Matth.
                   18.
                   16.
                   
                   And
                   if
                   hee
                   will
                   not
                   heare
                   them
                   ,
                
                 
                 
                   tell
                   the
                   Church
                   ;
                   and
                   if
                   hee
                   will
                   not
                   heare
                   the
                   Church
                   ,
                   let
                   him
                   bee
                   to
                   thee
                   ,
                   as
                   the
                   Heathen
                   and
                   the
                   Publican
                   .
                
                 I
                 answer
                 ,
                 that
                 here
                 be
                 three
                 degrees
                 of
                 admonitions
                 and
                 reproofes
                 set
                 downe
                 by
                 our
                 Sauiour
                 ,
                 in
                 case
                 that
                 one
                 brother
                 trespasse
                 against
                 another
                 .
                 Viz.
                 
                 
                   
                     First
                     
                       corripiendus
                       amore
                    
                     ,
                     he
                     is
                     to
                     bee
                     reproued
                     with
                     loue
                     ,
                     
                       verse
                       15.
                       goe
                       and
                       rebuke
                       him
                       betweene
                       thee
                       and
                       him
                       alone
                       .
                    
                  
                   
                     Secondly
                     
                       corripiendus
                       pudore
                    
                     ,
                     hee
                     is
                     to
                     bee
                     reproued
                     with
                     shame
                     ,
                     
                       verse
                       16.
                       if
                       hee
                       will
                       not
                       heare
                       thee
                       ,
                       ioyne
                       with
                       thee
                       besides
                       one
                       or
                       two
                       .
                    
                  
                   
                     Thirdly
                     
                       corripiendus
                       timore
                    
                     ,
                     he
                     is
                     to
                     be
                     reproued
                     with
                     feare
                     ,
                     
                       verse
                       17.
                       if
                       hee
                       will
                       not
                       heare
                       them
                       ,
                       tell
                       the
                       Church
                       .
                    
                  
                
              
               
                 So
                 that
                 I
                 willingly
                 grant
                 this
                 honour
                 to
                 haue
                 beene
                 here
                 giuen
                 by
                 our
                 Sauiour
                 ,
                 to
                 his
                 Church
                 ,
                 that
                 the
                 last
                 resort
                 and
                 appeale
                 vpon
                 earth
                 should
                 be
                 made
                 vnto
                 it
                 ;
                 but
                 you
                 must
                 remember
                 withall
                 how
                 farre
                 this
                 present
                 case
                 will
                 besteed
                 you
                 .
                 For
                 he
                 saith
                 not
                 absolutely
                 ,
                 
                   whatsoeuer
                   thy
                   brother
                   shall
                   say
                   or
                   beleeue
                   ,
                   but
                   if
                   thy
                   brother
                   shall
                   offend
                   or
                   trespasse
                   against
                   thee
                   ,
                
                 which
                 (
                 make
                 the
                 most
                 wee
                 can
                 )
                 f
                 is
                 but
                 
                 
                   quaestio
                   facti
                   non
                   iuris
                
                 ,
                 that
                 is
                 ,
                 a
                 matter
                 of
                 fact
                 ,
                 not
                 of
                 faith
                 ;
                 it
                 is
                 onely
                 touching
                 some
                 personall
                 and
                 perticular
                 iniuries
                 ,
                 in
                 deciding
                 whereof
                 ,
                 the
                 Papists
                 themselues
                 denie
                 not
                 ,
                 but
                 the
                 Church
                 may
                 erre
                 .
                 See
                 aboue
                 ,
                 Grad
                 .
                 4.
                 
              
               
                 So
                 
                   Matth.
                   23.
                   2.
                   
                   Vpon
                   the
                   chaire
                   of
                   Moses
                   haue
                
                 
                 
                   sitten
                   the
                   Scribes
                   and
                   the
                   Pharisees
                   ,
                   all
                   things
                   therfore
                   whatsoeuer
                   they
                   shall
                   say
                   vnto
                   you
                   ,
                   obserue
                   ye
                   and
                   doe
                   ye
                   .
                
                 I
                 answere
                 ,
                 that
                 these
                 words
                 
                   whatsoeuer
                   they
                   shall
                   say
                   vnto
                   you
                   ,
                
                 are
                 either
                 to
                 be
                 taken
                 conditionally
                 ,
                 that
                 is
                 ,
                 with
                 this
                 
                   prouise
                   ;
                   that
                   they
                   speake
                   the
                   truth
                   ,
                   otherwise
                   not
                
                 and
                 then
                 aduantageth
                 it
                 nothing
                 the
                 Papists
                 cause
                 ;
                 or
                 else
                 absolutely
                 ,
                 and
                 then
                 our
                 Sauiour
                 should
                 contradict
                 himselfe
                 ,
                 who
                 reproued
                 the
                 errors
                 of
                 the
                 Scribes
                 and
                 Pharises
                 ,
                 Math.
                 5.
                 and
                 forewarned
                 his
                 Disciples
                 to
                 take
                 heed
                 of
                 their
                 leauen
                 .
                 Matth.
                 16.
                 6.
                 
                 Besides
                 ,
                 all
                 precepts
                 concerne
                 the
                 time
                 present
                 or
                 future
                 ,
                 now
                 g
                 Bellarmine
                 himselfe
                 confesseth
                 that
                 the
                 high-Priests
                 Councels
                 of
                 the
                 Iewes
                 were
                 at
                 this
                 present
                 ,
                 lyable
                 to
                 errour
                 ,
                 nay
                 farther
                 ,
                 that
                 it
                 was
                 prophesied
                 that
                 they
                 should
                 erre
                 and
                 denie
                 Christ
                 .
                 
                   Isa
                   .
                   6.
                   
                   Dan.
                
                 9.
                 and
                 therefore
                 this
                 could
                 bee
                 no
                 such
                 absolute
                 precept
                 of
                 obedience
                 ,
                 as
                 the
                 Papists
                 imagine
                 ,
                 especialy
                 to
                 those
                 which
                 now
                 liued
                 ,
                 when
                 (
                 by
                 their
                 owne
                 acknowledgement
                 )
                 such
                 as
                 possest
                 the
                 Chaire
                 of
                 Moses
                 might
                 erre
                 and
                 be
                 deceiued
                 .
              
               
                 Other
                 places
                 are
                 alleadged
                 by
                 our
                 Aduersaries
                 ,
                 which
                 ,
                 because
                 they
                 run
                 rather
                 in
                 the
                 plurall
                 number
                 with
                 
                   vos
                   ,
                   you
                
                 ,
                 arguing
                 a
                 democracie
                 or
                 aristocracie
                 in
                 the
                 Church
                 ,
                 then
                 with
                 
                   te
                   ,
                   thee
                
                 ,
                 implying
                 a
                 Monarchie
                 ,
                 (
                 which
                 to
                 maintaine
                 the
                 Iesuites
                 bend
                 all
                 their
                 forces
                 )
                 and
                 for
                 that
                 they
                 are
                 to
                 bee
                 vnderstood
                 
                 primarily
                 ,
                 totally
                 ,
                 and
                 absolutely
                 of
                 the
                 Apostles
                 ,
                 secondarily
                 ,
                 partially
                 ,
                 and
                 conditionally
                 only
                 of
                 other
                 pastors
                 ,
                 as
                 
                   Iohn
                   16.
                   
                   The
                   spirit
                   of
                   truth
                   shall
                   leade
                   you
                   into
                   all
                   truth
                   ,
                
                 and
                 
                   Luke
                   10.
                   
                   Hee
                   which
                   heareth
                   you
                   ,
                   heareth
                   mee
                   ,
                
                 therefore
                 the
                 weight
                 and
                 load
                 is
                 laid
                 vpon
                 such
                 particular
                 promises
                 ,
                 as
                 our
                 Sauiour
                 is
                 thought
                 to
                 haue
                 made
                 vnto
                 Peter
                 in
                 the
                 Gospells
                 .
                 Where
                 ,
                 to
                 omit
                 that
                 of
                 our
                 Sauiour
                 to
                 
                   Peter
                   ,
                   Luke
                   22.
                   32.
                   
                   I
                   haue
                   prayed
                   for
                   thee
                   ,
                   that
                   thy
                   faith
                   faile
                   not
                
                 for
                 which
                 ,
                 the
                 Cardinall
                 cannot
                 produce
                 one
                 ancient
                 father
                 (
                 Popes
                 excepted
                 )
                 to
                 proue
                 that
                 our
                 Sauiour
                 intended
                 therein
                 any
                 speciall
                 benefit
                 to
                 Peters
                 Successors
                 ,
                 saue
                 onely
                 to
                 his
                 personall
                 faith
                 ;
                 as
                 also
                 that
                 which
                 he
                 spake
                 vnto
                 him
                 ,
                 
                   Iohn
                   .
                   21.
                   15
                   
                   ▪
                   .
                   Feede
                   my
                   Sheepe
                   ,
                
                 which
                 of
                 a
                 precept
                 ,
                 they
                 would
                 willingly
                 change
                 into
                 a
                 promise
                 ,
                 contrarie
                 to
                 the
                 rules
                 of
                 Grammer
                 or
                 Logicke
                 ,
                 as
                 if
                 Saint
                 Peter
                 had
                 made
                 Popes
                 of
                 the
                 inferior
                 pastors
                 of
                 the
                 Church
                 and
                 their
                 Successors
                 ,
                 when
                 he
                 bad
                 them
                 in
                 like
                 manner
                 ,
                 
                   Feede
                   the
                   flocke
                   of
                   Christ
                
                 ,
                 forasmuch
                 as
                 Christs
                 word
                 is
                 the
                 same
                 in
                 his
                 owne
                 mouth
                 ,
                 and
                 in
                 the
                 mouthes
                 of
                 his
                 Apostles
                 .
                 The
                 maine
                 foundation
                 whereon
                 at
                 length
                 they
                 pitch
                 ,
                 is
                 that
                 of
                 our
                 Sauiours
                 to
                 Saint
                 
                   Peter
                   ,
                   Matth.
                   16.
                   18.
                   
                   And
                   I
                   say
                   vnto
                   thee
                   ,
                   that
                   thou
                   art
                   Peter
                   ;
                   and
                   vpon
                   this
                   rocke
                   will
                   I
                   build
                   my
                   Church
                   and
                   the
                   gates
                   of
                   hell
                   shall
                   not
                   preuaile
                   against
                   it
                   .
                
                 In
                 which
                 words
                 ,
                 they
                 let
                 not
                 a
                 tittle
                 fall
                 to
                 the
                 ground
                 without
                 admiration
                 .
                 Our
                 Sauiour
                 (
                 say
                 they
                 )
                 speaks
                 not
                 as
                 at
                 other
                 times
                 ,
                 
                   Simon
                   thou
                   sonne
                   of
                   Ionas
                
                 ,
                 this
                 was
                 his
                 vulgar
                 stile
                 ,
                 he
                 brought
                 with
                 him
                 frō
                 home
                 ,
                 and
                 it
                 was
                 of
                 his
                 fathers
                 bequeathing
                 ;
                 nor
                 as
                 otherwhile
                 hee
                 did
                 by
                 the
                 sirname
                 imposed
                 by
                 himselfe
                 
                 pronouncing
                 it
                 barely
                 without
                 an
                 Emphasis
                 ,
                 onely
                 Peter
                 and
                 no
                 more
                 ;
                 but
                 making
                 as
                 it
                 were
                 a
                 preface
                 to
                 some
                 new
                 dignitie
                 which
                 he
                 purposed
                 to
                 bestow
                 vpon
                 him
                 ,
                 
                   I
                   say
                   vnto
                   thee
                   ,
                   thou
                   art
                   Peter
                   ,
                
                 as
                 who
                 would
                 say
                 ,
                 
                   thou
                   art
                   a
                   rocke
                
                 ,
                 and
                 vpon
                 
                   thee
                   ,
                   that
                   rock
                   I
                   will
                   build
                   my
                   Church
                   .
                
                 To
                 giue
                 more
                 colour
                 to
                 this
                 interpretation
                 ,
                 they
                 will
                 vs
                 to
                 take
                 notice
                 how
                 our
                 Sauiour
                 spake
                 not
                 in
                 the
                 Greeke
                 ,
                 but
                 in
                 the
                 Syriack
                 language
                 ,
                 in
                 which
                 Cephas
                 ,
                 the
                 name
                 of
                 Peter
                 ,
                 is
                 the
                 same
                 in
                 termination
                 ,
                 sound
                 and
                 sense
                 ,
                 that
                 Peter
                 is
                 ,
                 implying
                 both
                 of
                 them
                 a
                 rocke
                 .
                 This
                 is
                 a
                 faire
                 glosse
                 if
                 they
                 were
                 Masters
                 of
                 Languages
                 ,
                 and
                 had
                 commission
                 to
                 set
                 forth
                 new
                 Calepines
                 .
                 But
                 first
                 ,
                 how
                 chance
                 that
                 the
                 Apostles
                 which
                 were
                 better
                 seene
                 in
                 the
                 Syriacke
                 Tongue
                 (
                 it
                 being
                 their
                 naturall
                 dialect
                 )
                 than
                 you
                 can
                 be
                 ,
                 vnderstood
                 not
                 this
                 elegancie
                 ,
                 but
                 did
                 afterwards
                 quarrel
                 about
                 precedency
                 ,
                 not
                 knowing
                 that
                 their
                 Master
                 had
                 before
                 past
                 his
                 promise
                 thereof
                 vnto
                 Saint
                 Peter
                 .
                 How
                 comes
                 it
                 that
                 the
                 Fathers
                 pickt
                 not
                 out
                 your
                 sense
                 ,
                 who
                 liued
                 neerer
                 the
                 times
                 of
                 the
                 Apostles
                 ,
                 as
                 S.
                 
                   Austen
                   ,
                   Chrisostom
                   ,
                   Hilarie
                   ,
                   Basill
                   ,
                   Ambrose
                
                 and
                 others
                 ,
                 by
                 
                   this
                   rocke
                
                 ,
                 vnderstood
                 not
                 Peter
                 ,
                 but
                 either
                 his
                 confession
                 ,
                 or
                 Christ
                 whom
                 hee
                 confessed
                 ,
                 seeing
                 this
                 knowledge
                 of
                 the
                 Church
                 ,
                 how
                 by
                 Scripture
                 it
                 is
                 built
                 vpon
                 Peter
                 ,
                 was
                 as
                 behoofull
                 for
                 them
                 as
                 for
                 vs.
                 But
                 secondly
                 ,
                 what
                 if
                 our
                 Sauiour
                 foreseeing
                 that
                 this
                 Rocke
                 would
                 be
                 
                   lapis
                   offendiculi
                
                 a
                 stone
                 of
                 offence
                 (
                 and
                 that
                 some
                 supposing
                 Peter
                 to
                 bee
                 it
                 ,
                 would
                 at
                 the
                 sight
                 thereof
                 ,
                 no
                 lesse
                 then
                 at
                 Gorgons
                 head
                 ;
                 be
                 stupified
                 and
                 turned
                 into
                 stones
                 )
                 hath
                 in
                 the
                 Greeke
                 edition
                 of
                 Saint
                 Matthewes
                 Gospell
                 (
                 which
                 themselues
                 
                 deny
                 not
                 to
                 be
                 authenticall
                 )
                 distinguished
                 between
                 the
                 one
                 &
                 the
                 other
                 by
                 a
                 threefold
                 Gramatical
                 difference
                 ?
                 then
                 we
                 cannot
                 without
                 contempt
                 offered
                 to
                 Grammarians
                 admit
                 it
                 ,
                 or
                 at
                 least
                 the
                 sirrop
                 of
                 blind
                 obedience
                 ,
                 swallow
                 it
                 downe
                 .
                 Now
                 our
                 Sauiour
                 saith
                 not
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   thou
                   art
                   Peter
                   and
                   vpon
                   thee
                   Peter
                   ,
                   or
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   thou
                   art
                   a
                   rock
                   and
                   vpon
                   thee
                   ,
                   that
                   rock
                   I
                   will
                   build
                   my
                   Church
                   ,
                
                 but
                 with
                 a
                 triple
                 mutation
                 and
                 alteration
                 in
                 the
                 construction
                 ,
                 first
                 of
                 the
                 
                   Person
                   ,
                   thou
                   Peter
                
                 in
                 the
                 second
                 ,
                 
                   and
                   that
                   rocke
                
                 ,
                 in
                 the
                 third
                 ;
                 secondly
                 of
                 the
                 gender
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 masculine
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 feminine
                 ;
                 thirdly
                 of
                 the
                 sense
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 by
                 the
                 iudgement
                 of
                 the
                 most
                 iudicious
                 Grecians
                 signifies
                 vsually
                 but
                 a
                 single
                 stone
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 implies
                 a
                 Rocke
                 ;
                 so
                 that
                 as
                 our
                 Sauiour
                 in
                 another
                 place
                 tels
                 vs
                 ,
                 that
                 God
                 can
                 of
                 stones
                 raise
                 vp
                 children
                 vnto
                 Abraham
                 ,
                 in
                 like
                 manner
                 hee
                 doth
                 now
                 by
                 a
                 nominall
                 Metamorphosis
                 conuert
                 a
                 Sonne
                 of
                 Abraham
                 into
                 a
                 stone
                 ,
                 and
                 a
                 stone
                 of
                 his
                 building
                 too
                 ,
                 yet
                 he
                 doth
                 not
                 by
                 this
                 Charter
                 so
                 inlarge
                 his
                 shoulders
                 ,
                 as
                 to
                 serue
                 for
                 a
                 rocke
                 ,
                 whereon
                 to
                 support
                 his
                 whole
                 building
                 .
                 Say
                 farther
                 hee
                 did
                 make
                 him
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 deriuatiue
                 or
                 denominatiue
                 from
                 that
                 rocke
                 ,
                 and
                 so
                 (
                 as
                 the
                 Fathers
                 sometimes
                 vsed
                 the
                 word
                 )
                 by
                 a
                 Metonymie
                 terme
                 him
                 a
                 
                   ministeriall
                   rocke
                
                 ,
                 by
                 which
                 he
                 built
                 his
                 Church
                 ,
                 yet
                 did
                 hee
                 not
                 by
                 this
                 make
                 him
                 the
                 principall
                 rock
                 ,
                 
                   on
                   which
                
                 he
                 built
                 it
                 .
                 Grant
                 againe
                 ,
                 that
                 hee
                 was
                 taught
                 ,
                 that
                 amongst
                 the
                 
                   ministeriall
                   rocks
                
                 ,
                 he
                 should
                 be
                 
                   Petra
                   primaria
                
                 ,
                 a
                 
                   prime
                   rocke
                
                 ,
                 yet
                 was
                 he
                 not
                 made
                 
                   Petra
                   solitaria
                
                 ,
                 the
                 only
                 rock
                 .
                 In
                 a
                 word
                 he
                 might
                 be
                 admonished
                 by
                 this
                 name
                 ,
                 to
                 be
                 
                   Petra
                   deuotione
                
                 ,
                 a
                 rocke
                 for
                 
                 deuotion
                 and
                 zeale
                 in
                 adhering
                 ,
                 and
                 yet
                 not
                 promised
                 to
                 bee
                 
                   petra
                   virtute
                
                 ,
                 a
                 rocke
                 for
                 vertue
                 
                   in
                   sustayning
                
                 .
                 So
                 that
                 to
                 conclude
                 ,
                 there
                 may
                 be
                 (
                 as
                 you
                 see
                 )
                 in
                 many
                 things
                 a
                 likenesse
                 betweene
                 
                   petrus
                   &
                   petra
                
                 ,
                 this
                 rocke
                 and
                 that
                 stone
                 ,
                 yet
                 not
                 so
                 much
                 ,
                 as
                 that
                 a
                 reasonable
                 lapidarie
                 may
                 not
                 distinguish
                 them
                 .
              
            
             
               
                 
                   SECT
                   .
                   VI.
                
                 The
                 obiection
                 drawne
                 from
                 the
                 question
                 ,
                 how
                 wee
                 may
                 know
                 the
                 authoritie
                 ,
                 sense
                 ,
                 puritie
                 and
                 perfection
                 of
                 the
                 Scriptures
                 ,
                 handled
                 and
                 resolued
                 .
              
               
                 THe
                 last
                 forme
                 of
                 argumentation
                 which
                 they
                 vse
                 ,
                 is
                 drawne
                 from
                 the
                 dependancy
                 ,
                 which
                 (
                 they
                 say
                 )
                 the
                 Scriptures
                 haue
                 vpon
                 the
                 Church
                 ,
                 though
                 not
                 absolutely
                 in
                 themselues
                 ,
                 yet
                 in
                 respect
                 of
                 vs
                 &
                 our
                 discerning
                 of
                 them
                 .
                 Whence
                 they
                 thus
                 argue
                 ;
                 if
                 the
                 testimonie
                 of
                 the
                 Church
                 be
                 not
                 infallible
                 ,
                 how
                 shall
                 we
                 be
                 resolued
                 in
                 these
                 three
                 interrogatiues
                 .
              
               
                 The
                 first
                 is
                 touching
                 the
                 Scriptures
                 authoritie
                 ,
                 whether
                 they
                 be
                 the
                 vndoubted
                 Word
                 of
                 God
                 ,
                 or
                 no
                 ?
              
               
                 The
                 second
                 touching
                 their
                 interpretation
                 ,
                 what
                 their
                 sense
                 and
                 meaning
                 is
                 ?
              
               
                 The
                 third
                 concerning
                 their
                 
                   puritie
                   and
                   perfection
                
                 ,
                 whether
                 they
                 be
                 perfect
                 and
                 entire
                 ,
                 or
                 maymed
                 and
                 corrupted
                 ?
              
               
                 To
                 prepare
                 the
                 way
                 for
                 the
                 resoluing
                 of
                 these
                 questions
                 ;
                 we
                 are
                 to
                 note
                 ,
                 that
                 as
                 to
                 the
                 right
                 apprehension
                 of
                 an
                 obiect
                 by
                 the
                 sense
                 ,
                 so
                 to
                 the
                 due
                 comprehension
                 of
                 the
                 Scriptures
                 by
                 the
                 soule
                 ,
                 three
                 things
                 are
                 ordinarily
                 required
                 .
                 
                 Viz.
                 
                 
                   
                     1.
                     
                     First
                     ,
                     that
                     the
                     Scriptures
                     bee
                     an
                     obiect
                     capable
                     to
                     be
                     apprehended
                     and
                     discerned
                     .
                  
                   
                     2.
                     
                     Secondly
                     ,
                     that
                     there
                     bee
                     
                       organs
                       and
                       faculties
                    
                     ,
                     as
                     those
                     of
                     the
                     bodie
                     ,
                     so
                     these
                     of
                     the
                     soule
                     ,
                     fitly
                     disposed
                     and
                     qualified
                     to
                     receiue
                     and
                     discerne
                     that
                     obiect
                     .
                  
                   
                     3.
                     
                     Thirdly
                     ,
                     that
                     there
                     bee
                     a
                     medium
                     ,
                     that
                     is
                     ,
                     a
                     middle
                     instrument
                     ,
                     or
                     meanes
                     ,
                     to
                     conuey
                     ,
                     present
                     ,
                     and
                     vnite
                     the
                     obiect
                     to
                     the
                     organ
                     .
                  
                
              
               
                 1.
                 
                 For
                 the
                 first
                 ,
                 wee
                 agree
                 ,
                 that
                 to
                 the
                 end
                 ,
                 the
                 
                 Scriptures
                 should
                 bee
                 an
                 obiect
                 capable
                 to
                 bee
                 seene
                 and
                 discerned
                 ,
                 it
                 is
                 requisite
                 ,
                 that
                 they
                 should
                 be
                 endowed
                 with
                 such
                 remarkable
                 properties
                 and
                 notes
                 ,
                 as
                 may
                 distinguish
                 them
                 from
                 other
                 writings
                 .
                 For
                 we
                 take
                 not
                 to
                 taske
                 to
                 teach
                 vnreasonable
                 creatures
                 as
                 did
                 Saint
                 Francis
                 ,
                 neither
                 doe
                 we
                 dreame
                 of
                 fanaticall
                 inspirations
                 ,
                 imagining
                 that
                 God
                 reueales
                 things
                 vnto
                 vs
                 ouer
                 and
                 besides
                 the
                 Word
                 ,
                 but
                 wee
                 inuite
                 you
                 to
                 looke
                 vpon
                 the
                 markes
                 and
                 characters
                 of
                 the
                 Word
                 ,
                 and
                 we
                 say
                 as
                 Philip
                 did
                 to
                 
                   Nathaniel
                   ,
                   Ioh.
                   1.
                   
                   Come
                   and
                   see
                   .
                
                 Now
                 these
                 properties
                 ,
                 notes
                 ,
                 and
                 Characters
                 ,
                 by
                 which
                 the
                 Word
                 of
                 God
                 becomes
                 an
                 obiect
                 ,
                 distinct
                 and
                 capable
                 to
                 be
                 knowne
                 by
                 vs
                 ,
                 are
                 Either
                 
                   
                     1.
                     
                     Outwardly
                     accompanying
                     it
                     ,
                     as
                     antiquitie
                     ,
                     miracles
                     ,
                     fulfilling
                     of
                     prophesies
                     ,
                     testimonies
                     of
                     Martyrs
                     ,
                     and
                     the
                     like
                     ,
                     which
                     doe
                     onely
                     procure
                     attention
                     ,
                     and
                     prepare
                     men
                     to
                     beleeue
                     probably
                     ,
                     and
                     with
                     lesse
                     difficultie
                     .
                  
                   
                     2.
                     
                     Inwardly
                     imprinted
                     in
                     it
                     ,
                     as
                     first
                     ,
                     the
                     
                       diuine
                       and
                       spirituall
                       matters
                    
                     therein
                     contayned
                     ,
                     
                     surpassing
                     all
                     humane
                     wisedom
                     ,
                     being
                     things
                     
                       which
                       neither
                       eye
                       hath
                       seene
                       ,
                       nor
                       eare
                       hath
                       heard
                       ,
                       neither
                       haue
                       entred
                       into
                       the
                       heart
                       of
                       man.
                    
                     Secondly
                     ,
                     The
                     
                       forme
                       of
                       the
                       stile
                    
                     ,
                     void
                     of
                     affectation
                     ,
                     yet
                     transcending
                     in
                     quicknesse
                     ,
                     maiestie
                     ,
                     and
                     fulnesse
                     ,
                     the
                     Master-peeces
                     of
                     the
                     most
                     polite
                     and
                     elaborat
                     Orators
                     .
                     Thirdly
                     ,
                     The
                     
                       sweet
                       harmonie
                    
                     and
                     consent
                     of
                     parts
                     with
                     parts
                     .
                     Lastly
                     ,
                     The
                     
                       efficacy
                       and
                       vertue
                    
                     which
                     it
                     hath
                     to
                     produce
                     the
                     loue
                     of
                     God
                     and
                     our
                     Enemies
                     ,
                     to
                     procure
                     the
                     peace
                     of
                     our
                     Consciences
                     ,
                     to
                     alienate
                     a
                     man
                     from
                     the
                     delights
                     of
                     the
                     Flesh
                     and
                     the
                     World
                     ,
                     to
                     make
                     him
                     reioyce
                     in
                     afflictions
                     ,
                     to
                     triumph
                     ouer
                     Death
                     ,
                     all
                     which
                     doe
                     necessarily
                     conclude
                     the
                     diuine
                     authoritie
                     of
                     the
                     Scriptures
                     ,
                     seeing
                     nature
                     it selfe
                     is
                     thereby
                     vanquisht
                     ,
                     and
                     a
                     strong
                     man
                     cannot
                     be
                     bound
                     ,
                     but
                     by
                     a
                     stronger
                     than
                     himselfe
                     .
                  
                
              
               
                 2.
                 
                 For
                 the
                 second
                 ,
                 wee
                 agree
                 ,
                 that
                 seeing
                 wee
                 are
                 
                 not
                 able
                 to
                 discerne
                 the
                 Scriptures
                 ,
                 by
                 any
                 naturall
                 habit
                 or
                 inbred
                 qualitie
                 of
                 our
                 owne
                 ,
                 
                   For
                   the
                   naturall
                   man
                
                 (
                 as
                 the
                 Apostle
                 speakes
                 )
                 
                   receiueth
                   not
                   the
                   things
                   of
                   the
                   Spirit
                   of
                   God
                   ,
                   because
                   they
                   are
                   foolishnesse
                   vnto
                   him
                   ,
                   neither
                   can
                   he
                   know
                   them
                   ,
                   for
                   that
                   they
                   are
                   spiritually
                   discerned
                   ,
                   1.
                   
                   Cor.
                
                 2.
                 that
                 therefore
                 wee
                 are
                 enabled
                 thereunto
                 by
                 faith
                 ,
                 and
                 by
                 the
                 inward
                 enlightning
                 and
                 perswasion
                 of
                 Gods
                 Spirit
                 .
                 But
                 I
                 neede
                 not
                 insist
                 vpon
                 a
                 point
                 ,
                 which
                 Bellarmine
                 himselfe
                 labours
                 so
                 to
                 proue
                 in
                 his
                 6.
                 
                   lib.
                   de
                   Grat.
                   &
                
                 
                 
                   lib.
                   Arbit
                   .
                   cap.
                
                 1.
                 2.
                 and
                 is
                 confirmed
                 by
                 the
                 Tridentine
                 Councell
                 in
                 the
                 6.
                 
                 
                   Sess
                   .
                   &
                   3.
                   
                   Can.
                   
                
              
               
                 3.
                 
                 For
                 the
                 third
                 ,
                 which
                 is
                 the
                 medium
                 ;
                 wee
                 are
                 
                 not
                 of
                 Democritus
                 opinion
                 ,
                 who
                 thought
                 ,
                 that
                 if
                 the
                 aire
                 (
                 which
                 conueyes
                 the
                 beames
                 of
                 the
                 Starres
                 vnto
                 vs
                 )
                 were
                 away
                 ,
                 one
                 should
                 bee
                 able
                 to
                 spie
                 a
                 pismire
                 in
                 heauen
                 ,
                 but
                 rather
                 with
                 Aristotle
                 ,
                 we
                 thinke
                 wee
                 should
                 then
                 see
                 nothing
                 ,
                 according
                 to
                 that
                 axiome
                 in
                 philosophie
                 ,
                 
                   In
                   vacuo
                   &
                   per
                   vacuum
                   nulla
                   fit
                   visio
                
                 ;
                 wee
                 conseut
                 therefore
                 ,
                 that
                 God
                 hath
                 appointed
                 an
                 ordinarie
                 meanes
                 to
                 conuey
                 and
                 present
                 such
                 celestiall
                 obiects
                 as
                 the
                 Word
                 of
                 God
                 ,
                 to
                 our
                 view
                 ,
                 and
                 this
                 ordinarie
                 meanes
                 wee
                 say
                 is
                 the
                 Church
                 ;
                 to
                 which
                 wee
                 willingly
                 attribute
                 these
                 two
                 ordinarie
                 vses
                 in
                 that
                 imployment
                 .
                 Viz.
                 
                 
                   
                     1.
                     
                     First
                     ,
                     of
                     
                       a
                       witnesse
                    
                     ,
                     testifying
                     the
                     authoritie
                     and
                     sense
                     of
                     the
                     Scriptures
                     vnto
                     vs
                     ,
                     wherein
                     for
                     the
                     effect
                     ,
                     the
                     papist
                     and
                     wee
                     differ
                     but
                     this
                     ,
                     that
                     wee
                     say
                     it
                     produceth
                     a
                     faith
                     no
                     more
                     than
                     humane
                     ;
                     they
                     ,
                     lesse
                     than
                     diuine
                     .
                  
                   
                     2.
                     
                     Secondly
                     ,
                     of
                     Gods
                     instrument
                     ,
                     by
                     whose
                     ministerie
                     in
                     preaching
                     &
                     expounding
                     the
                     Scriptures
                     ,
                     the
                     holy
                     Ghost
                     begets
                     a
                     diuine
                     Faith
                     and
                     other
                     spirituall
                     graces
                     within
                     vs.
                     
                  
                
              
               
                 So
                 that
                 the
                 question
                 betweene
                 vs
                 ,
                 is
                 not
                 whether
                 
                 
                   we
                   are
                   to
                   exclude
                   the
                   ordinarie
                   ministerie
                   of
                   the
                   Church
                   testifying
                   and
                   propounding
                   the
                   Scriptures
                   vnto
                   vs
                   ,
                
                 for
                 this
                 ,
                 wee
                 doe
                 not
                 :
                 Nor
                 on
                 the
                 other
                 side
                 ,
                 
                   Whether
                   the
                   authoritie
                   of
                   the
                   Church
                   ,
                   be
                   a
                   sufficient
                   argument
                   of
                   it selfe
                   ,
                   to
                   produce
                   a
                   diuine
                   assent
                   vnto
                   the
                   same
                   ,
                
                 for
                 this
                 the
                 learneder
                 sort
                 of
                 them
                 (
                 as
                 anon
                 you
                 shal
                 
                 heare
                 )
                 will
                 not
                 affirme
                 ;
                 But
                 this
                 ,
                 
                   Whether
                   to
                   the
                   end
                   that
                   we
                   may
                   by
                   the
                   assistance
                   of
                   Gods
                   Spirit
                   ,
                   and
                   those
                   inward
                   notes
                   and
                   properties
                   found
                   in
                   the
                   Scriptures
                   ,
                   discerne
                   the
                   Word
                   propounded
                   by
                   the
                   Church
                   vnto
                   vs
                   ,
                   to
                   be
                   the
                   Word
                   of
                   God
                   ,
                   infallibilitie
                   be
                   a
                   requisite
                   condition
                   in
                   the
                   Propounder
                   ?
                
                 As
                 if
                 in
                 playner
                 termes
                 one
                 should
                 say
                 ,
                 whether
                 to
                 the
                 end
                 ,
                 that
                 I
                 may
                 by
                 the
                 visage
                 ,
                 gesture
                 ,
                 and
                 garments
                 discerne
                 my
                 friend
                 approaching
                 towards
                 me
                 ,
                 to
                 bee
                 such
                 an
                 one
                 ,
                 it
                 bee
                 needfull
                 that
                 the
                 aire
                 which
                 conueyes
                 those
                 formes
                 to
                 my
                 eye
                 ,
                 bee
                 neuer
                 and
                 at
                 no
                 time
                 capable
                 by
                 reason
                 of
                 mists
                 or
                 other
                 accidents
                 ,
                 to
                 represent
                 false
                 and
                 deceitfull
                 formes
                 ?
                 Or
                 this
                 ,
                 whether
                 to
                 the
                 end
                 ,
                 that
                 a
                 Gold-smith
                 may
                 by
                 his
                 touch-stone
                 discerne
                 a
                 piece
                 of
                 gold
                 deliuered
                 him
                 ,
                 to
                 bee
                 good
                 and
                 currant
                 ,
                 it
                 bee
                 required
                 ,
                 that
                 the
                 parties
                 credit
                 which
                 sells
                 it
                 him
                 should
                 bee
                 vnquestionable
                 ?
                 This
                 is
                 that
                 which
                 in
                 effect
                 they
                 affirme
                 ,
                 and
                 this
                 we
                 denie
                 .
              
               
                 To
                 resolue
                 therefore
                 the
                 difficultie
                 ;
                 We
                 graunt
                 ,
                 
                 that
                 where
                 the
                 Propounder
                 is
                 the
                 principall
                 ,
                 finall
                 ,
                 and
                 onely
                 cause
                 ,
                 for
                 whose
                 sake
                 we
                 beleeue
                 a
                 thing
                 ,
                 there
                 ,
                 if
                 the
                 Propounder
                 bee
                 liable
                 to
                 error
                 and
                 deceit
                 ,
                 a
                 firme
                 and
                 vndoubted
                 beliefe
                 of
                 such
                 a
                 thing
                 cannot
                 be
                 had
                 .
                 As
                 for
                 example
                 ,
                 if
                 one
                 onely
                 Trauailer
                 haue
                 beene
                 in
                 the
                 Indies
                 ,
                 and
                 brings
                 relation
                 by
                 word
                 of
                 mouth
                 ,
                 touching
                 the
                 commodities
                 of
                 the
                 Countrie
                 ,
                 and
                 of
                 the
                 priuiledge
                 of
                 trafficke
                 which
                 the
                 King
                 thereof
                 tenders
                 to
                 our
                 countrimen
                 ,
                 in
                 this
                 case
                 ,
                 if
                 the
                 Relators
                 credit
                 bee
                 suspitious
                 ,
                 it
                 were
                 dangerous
                 to
                 build
                 vpon
                 his
                 report
                 ,
                 because
                 here
                 he
                 is
                 the
                 principall
                 and
                 only
                 cause
                 ,
                 vpon
                 whose
                 sole
                 affirmation
                 we
                 can
                 finally
                 rest
                 .
                 In
                 like
                 manner
                 ,
                 
                 if
                 two
                 persons
                 onely
                 bee
                 present
                 at
                 the
                 death
                 of
                 a
                 friend
                 ,
                 and
                 depose
                 ,
                 that
                 in
                 this
                 or
                 that
                 manner
                 he
                 bestowed
                 legacies
                 :
                 in
                 this
                 case
                 ,
                 if
                 they
                 be
                 of
                 doubtfull
                 repute
                 ,
                 it
                 will
                 be
                 hard
                 to
                 determine
                 positiuely
                 ,
                 what
                 is
                 the
                 truth
                 ,
                 because
                 that
                 here
                 they
                 are
                 the
                 principall
                 and
                 onely
                 witnesses
                 ,
                 and
                 there
                 are
                 no
                 other
                 authentike
                 proofes
                 whereby
                 their
                 depositions
                 may
                 be
                 examined
                 .
                 But
                 where
                 the
                 Propounder
                 is
                 onely
                 the
                 instrument
                 ,
                 
                   by
                   whose
                   meanes
                
                 ,
                 wee
                 are
                 brought
                 to
                 see
                 proofes
                 of
                 an
                 higher
                 nature
                 ,
                 and
                 by
                 whose
                 ministerie
                 ,
                 arguments
                 of
                 greater
                 importance
                 doe
                 display
                 themselues
                 ;
                 (
                 as
                 if
                 the
                 Trauailer
                 shall
                 bring
                 letters
                 of
                 Credence
                 ,
                 vnder
                 the
                 Hand
                 &
                 Seale
                 of
                 the
                 Prince
                 confirming
                 his
                 Relation
                 ,
                 or
                 if
                 the
                 persons
                 present
                 at
                 the
                 death
                 of
                 their
                 friend
                 ,
                 shall
                 ,
                 besides
                 their
                 owne
                 testimonie
                 ,
                 produce
                 a
                 formall
                 will
                 ,
                 subscribed
                 by
                 the
                 hands
                 of
                 lawfull
                 witnesses
                 ,
                 and
                 strengthened
                 by
                 an
                 authentike
                 seale
                 )
                 here
                 the
                 possibilitie
                 of
                 erring
                 in
                 the
                 Propounder
                 ,
                 takes
                 not
                 away
                 the
                 certaintie
                 of
                 the
                 things
                 propounded
                 by
                 him
                 ,
                 because
                 ,
                 in
                 this
                 case
                 ,
                 the
                 same
                 may
                 be
                 supplyed
                 by
                 other
                 more
                 sufficient
                 demonstrations
                 ,
                 vpon
                 which
                 ,
                 as
                 the
                 principall
                 causes
                 of
                 our
                 beliefe
                 ,
                 wee
                 may
                 finally
                 rest
                 .
                 Now
                 to
                 apply
                 this
                 to
                 the
                 Church
                 .
                 I
                 say
                 ,
                 that
                 if
                 the
                 Church
                 were
                 the
                 principall
                 or
                 onely
                 Cause
                 ,
                 for
                 whose
                 authoritie
                 ,
                 our
                 faith
                 doth
                 finally
                 assent
                 to
                 the
                 mysteries
                 propounded
                 by
                 her
                 ,
                 then
                 and
                 vpon
                 this
                 supposition
                 ,
                 it
                 were
                 to
                 be
                 acknowledged
                 ,
                 that
                 if
                 the
                 Church
                 might
                 erre
                 ,
                 and
                 that
                 her
                 testimonie
                 were
                 not
                 infallible
                 ,
                 the
                 assured
                 truth
                 of
                 things
                 ,
                 so
                 assented
                 vnto
                 could
                 not
                 bee
                 attayned
                 by
                 vs.
                 But
                 wee
                 say
                 ,
                 that
                 in
                 working
                 an
                 vndoubted
                 assent
                 vnto
                 the
                 mysteries
                 
                 propounded
                 and
                 deliuered
                 vnto
                 vs
                 ,
                 the
                 Church
                 ,
                 though
                 it
                 bee
                 one
                 cause
                 ,
                 to
                 wit
                 ,
                 an
                 inductiue
                 or
                 preparatiue
                 ,
                 h
                 yet
                 is
                 it
                 not
                 the
                 onely
                 ,
                 no
                 nor
                 the
                 principall
                 or
                 finall
                 vpon
                 which
                 wee
                 lastly
                 depend
                 .
                 The
                 principall
                 and
                 finall
                 causes
                 ,
                 for
                 whose
                 sake
                 we
                 firmely
                 beleeue
                 those
                 truths
                 which
                 the
                 Church
                 propounds
                 vnto
                 vs
                 touching
                 the
                 Scriptures
                 ,
                 are
                 two
                 .
                 The
                 one
                 the
                 Word
                 of
                 God
                 it selfe
                 with
                 the
                 properties
                 ,
                 notes
                 ,
                 and
                 characters
                 (
                 aboue
                 mentioned
                 )
                 imprinted
                 in
                 the
                 letter
                 thereof
                 ,
                 which
                 serue
                 as
                 the
                 hand-writing
                 and
                 Deed
                 of
                 the
                 great
                 Maker
                 ,
                 produced
                 by
                 the
                 Church
                 in
                 confirmation
                 of
                 what
                 shee
                 vtters
                 .
                 The
                 other
                 ,
                 the
                 inward
                 testimonie
                 of
                 Gods
                 Spirit
                 ,
                 enlightning
                 the
                 eyes
                 of
                 our
                 vnderstanding
                 to
                 discerne
                 the
                 Scriptures
                 ,
                 by
                 those
                 notes
                 ,
                 and
                 perswading
                 vs
                 what
                 we
                 discerne
                 ,
                 stedfastly
                 to
                 beleeue
                 ,
                 seruing
                 as
                 a
                 seale
                 which
                 confirmes
                 to
                 the
                 consciences
                 of
                 the
                 Elect
                 ,
                 the
                 Deed
                 to
                 bee
                 lawfull
                 and
                 authentike
                 .
              
               
                 The
                 former
                 (
                 which
                 is
                 the
                 Word
                 it selfe
                 and
                 the
                 notes
                 thereof
                 )
                 cannot
                 bee
                 denyed
                 by
                 an
                 ingenious
                 Papist
                 to
                 bee
                 there
                 found
                 ;
                 for
                 howsoeuer
                 some
                 of
                 them
                 ,
                 by
                 a
                 iust
                 iudgement
                 of
                 God
                 for
                 being
                 iniurious
                 to
                 the
                 Scriptures
                 ,
                 in
                 branding
                 them
                 with
                 obscuritie
                 ,
                 imperfection
                 ,
                 &c.
                 haue
                 beene
                 so
                 blinded
                 by
                 the
                 Prince
                 of
                 darknesse
                 ,
                 that
                 (
                 setting
                 aside
                 the
                 iudgement
                 of
                 the
                 Church
                 )
                 no
                 reason
                 to
                 them
                 hath
                 appeared
                 ,
                 wherefore
                 Aesops
                 Fables
                 should
                 not
                 as
                 well
                 as
                 the
                 Scriptures
                 themselues
                 bee
                 thought
                 Canonicall
                 ,
                 yet
                 others
                 ,
                 as
                 i
                 
                   Bellarmine
                   ,
                   Greg.
                   de
                   Valentia
                   ,
                   Gretser
                   ,
                   &c.
                
                 doe
                 acknowledge
                 these
                 distinguishing
                 notes
                 to
                 be
                 in
                 
                   their
                   kinde
                
                 argumentatiue
                 ,
                 and
                 to
                 
                 shine
                 in
                 them
                 ,
                 as
                 the
                 excellency
                 of
                 the
                 Doctrine
                 ,
                 concord
                 ,
                 efficacie
                 ,
                 and
                 the
                 like
                 ,
                 whereby
                 may
                 be
                 verified
                 of
                 the
                 whole
                 Booke
                 of
                 God
                 ,
                 what
                 the
                 Officers
                 sent
                 by
                 the
                 Pharisies
                 and
                 Priests
                 ,
                 said
                 of
                 our
                 Sauiour
                 ,
                 
                   Ioh.
                   7.
                   
                   Neuer
                   man
                   spake
                   like
                   this
                   man.
                   
                
              
               
                 Nor
                 is
                 the
                 later
                 (
                 which
                 is
                 the
                 inward
                 testimonie
                 of
                 the
                 Spirit
                 )
                 denyed
                 by
                 the
                 learneder
                 sort
                 of
                 Papists
                 to
                 possesse
                 another
                 chief
                 place
                 in
                 the
                 discouerie
                 of
                 the
                 Scriptures
                 .
                 For
                 although
                 in
                 popular
                 aire
                 they
                 seeme
                 to
                 vent
                 the
                 contrarie
                 ,
                 yet
                 when
                 they
                 are
                 called
                 to
                 giue
                 a
                 more
                 sober
                 account
                 in
                 writing
                 ,
                 they
                 vtter
                 the
                 same
                 in
                 effect
                 which
                 we
                 doe
                 .
                 k
                 
                   The
                   Church
                
                 (
                 saith
                 
                   Stapleton
                   )
                   by
                   reason
                   of
                   her
                   ministerie
                   and
                   mastership
                   receiued
                   of
                   God
                   ,
                   doth
                   make
                   vs
                   to
                   beleeue
                   ,
                   but
                   yet
                   the
                   formall
                   reason
                   wherefore
                   we
                   beleeue
                   ,
                   is
                   not
                   the
                   Church
                   ,
                   but
                   God
                   speaking
                   within
                   vs.
                
                 Againe
                 ,
                 
                   The
                   minde
                   of
                   a
                   faithfull
                   beleeuer
                
                 (
                 saith
                 hee
                 )
                 
                   doth
                   rest
                   in
                   the
                   iudgement
                   ,
                   but
                   not
                   by
                   the
                   iudgement
                   of
                   the
                   Church
                   ,
                   but
                   by
                   the
                   inward
                   grace
                   of
                   the
                   holy
                   Spirit
                   .
                
                 So
                 Gregorie
                 de
                 Valentia
                 ;
                 
                   The
                   infallible
                   proposition
                   of
                   the
                   Church
                
                 (
                 saith
                 he
                 )
                 
                   is
                   as
                   obscure
                   to
                   vs
                   ,
                   as
                   any
                   other
                   article
                   of
                   faith
                   whatsoeuer
                   ,
                
                 alleadging
                 out
                 of
                 
                   Canus
                   ,
                   That
                   if
                   a
                   man
                   should
                   aske
                   wherefore
                   he
                   beleeues
                   the
                   Trinitie
                   ,
                   he
                   should
                   answer
                   incommodiously
                   ,
                   in
                   saying
                   ,
                   because
                   the
                   Church
                   doth
                   infallibly
                   propose
                   it
                   .
                
                 And
                 Canus
                 l
                 giues
                 the
                 reason
                 ,
                 
                   Because
                   the
                   last
                   resolution
                   of
                   faith
                
                 (
                 saith
                 he
                 )
                 
                   is
                   not
                   into
                   the
                   testimonie
                   of
                   the
                   Church
                   ,
                   but
                   into
                   a
                   more
                   inward
                   efficient
                   cause
                   ,
                   that
                   is
                   ,
                   into
                   God
                   inwardly
                   mouing
                   vs
                   to
                   beleeue
                   .
                
                 m
                 
                   If
                   therefore
                
                 (
                 addes
                 
                   Becanus
                   )
                   you
                   be
                   asked
                   ,
                   wherefore
                   you
                   beleeue
                   ,
                   that
                   God
                
                 
                 
                   reuealed
                   such
                   a
                   thing
                   ,
                   and
                   you
                   answere
                   ,
                   that
                   you
                   beleeue
                   it
                   for
                   the
                   authoritie
                   of
                   the
                   Church
                   ;
                   it
                   is
                   not
                   the
                   assent
                   of
                   a
                   theologicall
                   faith
                   ,
                   but
                   of
                   some
                   other
                   faith
                   of
                   an
                   inferiour
                   ranke
                   .
                
                 Many
                 more
                 testimonies
                 might
                 bee
                 added
                 ,
                 it
                 being
                 a
                 firme
                 position
                 amongst
                 the
                 Schoolemen
                 ,
                 that
                 principles
                 of
                 faith
                 ,
                 such
                 as
                 the
                 Scriptures
                 are
                 ,
                 cannot
                 bee
                 beleeued
                 (
                 as
                 they
                 ought
                 to
                 bee
                 )
                 but
                 by
                 infused
                 faith
                 .
                 But
                 I
                 will
                 conclude
                 where
                 :
                 I
                 began
                 ,
                 with
                 our
                 Countriman
                 Stapleton
                 ,
                 because
                 he
                 layes
                 downe
                 the
                 very
                 fundamentall
                 reason
                 vpon
                 which
                 this
                 Doctrine
                 is
                 grounded
                 .
                 n
                 
                   There
                   is
                   the
                   same
                   faith
                
                 (
                 saith
                 hee
                 )
                 
                   in
                   the
                   rest
                   of
                   the
                   whole
                   Church
                   ,
                   which
                   is
                   in
                   the
                   Prophets
                   ,
                   Apostles
                   ,
                   and
                   all
                   those
                   who
                   are
                   immediately
                   taught
                   of
                   God.
                   They
                   haue
                   one
                   and
                   the
                   same
                   formall
                   reason
                   of
                   their
                   act
                   of
                   beleeuing
                   .
                   But
                   the
                   faith
                   of
                   the
                   Apostles
                   and
                   Prophets
                   which
                   was
                   by
                   immediate
                   reuelation
                   ,
                   was
                   lastly
                   resolued
                   into
                   God
                   alone
                   the
                   Reuealer
                   ,
                   and
                   did
                   end
                   and
                   rest
                   vpon
                   him
                   onely
                   ,
                   as
                   the
                   supreme
                   and
                   last
                   cause
                   of
                   beleeuing
                   ,
                   therefore
                   the
                   faith
                   of
                   the
                   rest
                   of
                   the
                   whole
                   Church
                   ,
                   hath
                   the
                   same
                   formall
                   obiect
                   .
                
              
               
                 These
                 foundations
                 being
                 laid
                 ,
                 it
                 shall
                 not
                 be
                 hard
                 to
                 shape
                 distinct
                 answeres
                 to
                 the
                 seuerall
                 questions
                 aboue
                 propounded
                 .
                 To
                 the
                 first
                 ,
                 if
                 the
                 testimonie
                 of
                 the
                 Church
                 bee
                 not
                 infallible
                 ,
                 how
                 shall
                 wee
                 vndoubtedly
                 knowe
                 the
                 Scriptures
                 to
                 bee
                 the
                 Word
                 of
                 God
                 ?
              
               
                 I
                 answere
                 ,
                 that
                 wee
                 may
                 know
                 them
                 to
                 bee
                 so
                 ,
                 partly
                 ,
                 by
                 the
                 light
                 of
                 the
                 Word
                 ,
                 that
                 is
                 ,
                 the
                 diuine
                 notes
                 and
                 characters
                 therein
                 imprinted
                 ,
                 and
                 partly
                 by
                 the
                 enlightning
                 and
                 perswading
                 grace
                 of
                 Gods
                 Spirit
                 ,
                 enabling
                 vs
                 to
                 see
                 ,
                 and
                 mouing
                 vs
                 to
                 beleeue
                 what
                 wee
                 see
                 .
              
               
               
                 Now
                 on
                 the
                 contrarie
                 ,
                 I
                 demand
                 of
                 them
                 ;
                 
                   (
                   If
                   one
                   cannot
                   bee
                   assured
                   of
                   the
                   certaintie
                   of
                   the
                   Scriptures
                   propounded
                   by
                   the
                   Church
                   ,
                   vnlesse
                   the
                   proposition
                   of
                   the
                   Church
                   bee
                   infallible
                   )
                   how
                   the
                   lay
                   Papists
                   in
                   this
                   Land
                   doe
                   know
                   any
                   article
                   of
                   faith
                   to
                   be
                   infallibly
                   true
                   ,
                   considering
                   that
                   few
                   or
                   none
                   of
                   them
                   euer
                   heard
                   the
                   voyce
                   of
                   that
                   Church
                   ,
                   which
                   they
                   suppose
                   to
                   bee
                   infallible
                   ;
                   (
                   that
                   Church
                   being
                   according
                   to
                   their
                   supposition
                   ,
                   either
                   the
                   Pope
                   in
                   his
                   chaire
                   ,
                   or
                   a
                   Generall
                   Councell
                   )
                   but
                   are
                   engaged
                   altogether
                   to
                   the
                   reports
                   of
                   particular
                   Priests
                   and
                   Iesuites
                   ,
                   whom
                   none
                   will
                   exempt
                   from
                   being
                   subiect
                   to
                   error
                   and
                   deceit
                   .
                
              
               
                 2.
                 
                 To
                 the
                 second
                 question
                 ,
                 if
                 the
                 exposition
                 of
                 the
                 Church
                 be
                 not
                 infallible
                 ,
                 how
                 doe
                 we
                 know
                 the
                 sense
                 and
                 meaning
                 of
                 the
                 Scriptures
                 ?
              
               
                 I
                 answere
                 ,
                 that
                 although
                 all
                 places
                 of
                 the
                 Scripture
                 are
                 not
                 alike
                 perspicuous
                 ,
                 as
                 all
                 are
                 not
                 alike
                 necessarie
                 to
                 saluation
                 ,
                 yet
                 for
                 the
                 opening
                 of
                 the
                 sense
                 thereof
                 ,
                 so
                 farre
                 as
                 is
                 behoofefull
                 for
                 his
                 Church
                 ,
                 God
                 is
                 the
                 best
                 Interpreter
                 of
                 his
                 owne
                 meaning
                 ,
                 expounding
                 outwardly
                 one
                 place
                 of
                 the
                 Word
                 by
                 another
                 ,
                 &
                 inwardly
                 both
                 opening
                 ones
                 eyes
                 to
                 discerne
                 ,
                 and
                 enclining
                 ones
                 heart
                 to
                 assent
                 vnto
                 the
                 truth
                 .
                 As
                 for
                 those
                 which
                 cannot
                 see
                 but
                 with
                 the
                 Popes
                 spectacles
                 ,
                 and
                 pretend
                 the
                 Scriptures
                 to
                 bee
                 euery
                 where
                 throughout
                 so
                 ouershadowed
                 with
                 a
                 mist
                 ,
                 that
                 nothing
                 presents
                 it selfe
                 cleerly
                 to
                 their
                 view
                 ,
                 I
                 wonder
                 the
                 lesse
                 at
                 them
                 ,
                 because
                 their
                 blindnesse
                 is
                 such
                 ,
                 that
                 they
                 cannot
                 see
                 to
                 serue
                 God
                 ,
                 without
                 burning
                 Tapers
                 and
                 lighted
                 Candles
                 at
                 noone
                 day
                 .
              
               
                 Now
                 ,
                 on
                 the
                 other
                 side
                 I
                 demand
                 of
                 them
                 ,
                 if
                 one
                 
                 cannot
                 know
                 the
                 certaine
                 meaning
                 and
                 sense
                 of
                 the
                 Scriptures
                 ,
                 vnlesse
                 the
                 exposition
                 of
                 the
                 Church
                 be
                 infallible
                 .
              
               
                 1.
                 
                 
                   Wherefore
                   hath
                   not
                   the
                   Church
                   of
                   Rome
                   all
                   this
                   while
                   publisht
                   a
                   set
                   interpretation
                   vpon
                   any
                   one
                   book
                   of
                   the
                   Bible
                   ,
                   considering
                   ,
                   that
                   they
                   say
                   ,
                   it
                   is
                   so
                   necessarie
                   ,
                   and
                   that
                   the
                   Popes
                   Commentaries
                   vpon
                   it
                   ,
                   haue
                   for
                   so
                   many
                   Marts
                   beene
                   expected
                   ?
                
              
               
                 2.
                 
                 
                   How
                   a
                   man
                   which
                   cannot
                   discerne
                   the
                   sense
                   of
                   the
                   Scriptures
                   in
                   plaine
                   places
                   ,
                   shall
                   be
                   able
                   to
                   shun
                   the
                   processe
                
                 in
                 infinitum
                 ,
                 
                   and
                   not
                   runne
                   his
                   wits
                   out
                   of
                   breath
                   ,
                   considering
                   that
                   according
                   to
                   the
                   Papists
                   themselues
                   ,
                   the
                   voyce
                   of
                   the
                   Church
                   vttered
                   in
                   former
                   Decrees
                   ,
                   requires
                   the
                   exposition
                   of
                   the
                   present
                   Church
                   ,
                   meaning
                   the
                   Pope
                   ,
                   and
                   that
                   the
                   Churches
                   Canons
                   are
                   inuol'd
                   with
                   no
                   lesse
                   ,
                   if
                   not
                   more
                   perplexeties
                   than
                   the
                   Scriptures
                   ?
                
                 I
                 could
                 instance
                 in
                 ancient
                 Councells
                 ,
                 as
                 the
                 Nicen
                 ,
                 and
                 aske
                 whether
                 the
                 sixth
                 Canon
                 ,
                 wherein
                 these
                 wordes
                 be
                 ,
                 
                   Quoniam
                   talis
                   est
                   Episcopo
                   Romano
                   consuetudo
                   ,
                
                 are
                 to
                 bee
                 vnderstood
                 ,
                 according
                 to
                 the
                 opinion
                 of
                 Ruffinus
                 ,
                 or
                 Balsamon
                 ,
                 or
                 Caranza
                 ,
                 or
                 Bellarmine
                 ,
                 which
                 foure
                 are
                 recounted
                 by
                 
                   Bellarmine
                   lib
                   ,
                   2.
                   de
                   Rom.
                   Pont.
                   c.
                
                 13.
                 
                 But
                 because
                 I
                 desire
                 to
                 confine
                 my selfe
                 to
                 that
                 which
                 is
                 pure
                 Roman
                 ,
                 let
                 's
                 cast
                 the
                 water
                 of
                 the
                 Tridentine
                 Synagogue
                 ,
                 and
                 see
                 whether
                 that
                 runnes
                 so
                 cleere
                 as
                 they
                 pretend
                 .
                 I
                 aske
                 therefore
                 ,
                 first
                 ,
                 touching
                 the
                 Canonicall
                 bookes
                 ,
                 the
                 number
                 and
                 names
                 whereof
                 the
                 Fathers
                 therein
                 assembled
                 ,
                 were
                 so
                 carefull
                 to
                 set
                 downe
                 ,
                 Sess
                 .
                 4.
                 whether
                 that
                 which
                 we
                 call
                 the
                 Apocrypha
                 .
                 Esther
                 ,
                 be
                 there
                 canonized
                 ,
                 as
                 Bellarmine
                 affirmeth
                 ,
                 
                   lib.
                   1.
                   de
                   verbo
                   Dei
                
                 
                 c.
                 7.
                 or
                 whether
                 that
                 booke
                 and
                 those
                 which
                 are
                 called
                 additaments
                 ,
                 bee
                 there
                 excluded
                 from
                 the
                 Canon
                 ,
                 as
                 
                   Sixtus
                   Senensis
                   in
                   lib.
                   1.
                   
                   &
                   8.
                   biblioth
                   .
                   sanct
                   .
                
                 doth
                 auouch
                 ?
                 Secondly
                 ,
                 for
                 the
                 intention
                 required
                 by
                 the
                 Councell
                 in
                 him
                 which
                 administers
                 the
                 Sacrament
                 ,
                 Sess
                 .
                 7.
                 
                 I
                 aske
                 ,
                 whether
                 the
                 wordes
                 of
                 the
                 Councell
                 ,
                 be
                 to
                 be
                 vnderstood
                 according
                 to
                 Catharinus
                 opinion
                 ,
                 
                   in
                   opusc
                
                 .
                 or
                 
                   Bellarmines
                   lib.
                   1.
                   de
                   Sacram
                   .
                   in
                   Gen.
                   c.
                   27.
                   
                   Thirdly
                   ,
                
                 I
                 aske
                 how
                 it
                 comes
                 to
                 passe
                 ,
                 that
                 Priscian
                 and
                 our
                 old
                 Grammarians
                 will
                 not
                 serue
                 to
                 construe
                 the
                 text
                 of
                 the
                 Councel
                 (
                 if
                 the
                 Roman
                 Church
                 can
                 endite
                 with
                 so
                 perspicuous
                 a
                 stile
                 )
                 but
                 that
                 
                   Sess
                   .
                   7.
                   
                   Can.
                   8.
                   
                   Opus
                   operatum
                   ,
                
                 must
                 ,
                 contrarie
                 to
                 the
                 Grammar
                 rules
                 (
                 as
                 Bellarmine
                 confesseth
                 ,
                 
                   lib.
                   2.
                   de
                   Sacram.
                   c.
                
                 1.
                 )
                 be
                 vnderstood
                 passiuely
                 .
                 And
                 that
                 in
                 the
                 sixth
                 
                   Sess
                   .
                   cap.
                   5.
                   de
                   iustif
                   .
                
                 it
                 is
                 said
                 ,
                 
                   Neque
                   homo
                   ipse
                   nihil
                   omninò
                   agat
                   ,
                
                 wherein
                 
                 contrarie
                 to
                 Grammar
                 ,
                 are
                 two
                 negatiues
                 expressed
                 ,
                 which
                 cannot
                 bee
                 resolued
                 into
                 an
                 affirmatiue
                 .
                 Fourthly
                 ,
                 if
                 the
                 interpretations
                 of
                 the
                 Church
                 are
                 so
                 facile
                 and
                 easie
                 ,
                 whether
                 was
                 the
                 Councell
                 of
                 Trents
                 meaning
                 concerning
                 Originall
                 sinne
                 and
                 Iustification
                 ,
                 the
                 same
                 that
                 o
                 
                   Dominicus
                   a
                   Soto
                
                 affirms
                 it
                 to
                 be
                 ,
                 or
                 that
                 which
                 
                   Ambrosius
                   Catharinus
                
                 attributes
                 vnto
                 it
                 ,
                 seeing
                 both
                 were
                 present
                 at
                 the
                 drawing
                 of
                 the
                 Canons
                 ,
                 both
                 presented
                 books
                 for
                 proofe
                 of
                 their
                 opinions
                 to
                 the
                 Councell
                 (
                 which
                 are
                 now
                 extant
                 )
                 and
                 the
                 p
                 Councell
                 it selfe
                 being
                 appealed
                 vnto
                 ,
                 could
                 not
                 decide
                 the
                 Controuersie
                 ,
                 nor
                 agree
                 what
                 was
                 her
                 owne
                 meaning
                 therein
                 .
              
               
               
                 To
                 the
                 third
                 question
                 ,
                 if
                 the
                 tradition
                 of
                 the
                 Church
                 be
                 not
                 infallible
                 ,
                 how
                 shall
                 we
                 know
                 ,
                 whether
                 the
                 Scriptures
                 be
                 perfect
                 and
                 entire
                 ,
                 or
                 maimed
                 and
                 corrupted
                 ?
                 I
                 answer
                 ,
                 that
                 there
                 is
                 a
                 double
                 perfection
                 of
                 the
                 Scriptures
                 ,
                 the
                 one
                 of
                 
                   integrall
                   parts
                
                 ,
                 which
                 appertaines
                 to
                 the
                 perfection
                 of
                 each
                 booke
                 ,
                 Chapter
                 ,
                 and
                 verse
                 in
                 particular
                 ,
                 the
                 other
                 of
                 
                   essentiall
                   parts
                
                 ,
                 which
                 pertaine
                 to
                 the
                 perfection
                 of
                 sauing
                 knowledge
                 .
                 If
                 the
                 question
                 be
                 of
                 the
                 integrall
                 puritie
                 and
                 perfection
                 ,
                 how
                 I
                 know
                 ,
                 that
                 there
                 be
                 copies
                 of
                 the
                 Scriptures
                 in
                 the
                 world
                 ,
                 by
                 iudicious
                 comparing
                 whereof
                 ,
                 light
                 may
                 bee
                 giuen
                 to
                 correct
                 all
                 manifest
                 errors
                 and
                 defects
                 crept
                 into
                 the
                 Text
                 ,
                 whether
                 by
                 negligence
                 or
                 ignorance
                 of
                 the
                 transcribers
                 or
                 otherwise
                 ,
                 I
                 answer
                 ,
                 that
                 I
                 am
                 assured
                 thereof
                 ,
                 by
                 the
                 promises
                 of
                 God
                 in
                 generall
                 to
                 establish
                 a
                 perpetuitie
                 of
                 sauing
                 knowledge
                 and
                 true
                 beliefe
                 in
                 his
                 Church
                 ,
                 and
                 consequently
                 ,
                 by
                 that
                 firme
                 foundation
                 of
                 his
                 prouidence
                 ,
                 which
                 appointing
                 the
                 end
                 ,
                 to
                 witte
                 eternall
                 life
                 ,
                 will
                 neuer
                 suffer
                 the
                 meanes
                 conducting
                 thereunto
                 ,
                 either
                 to
                 perish
                 ,
                 or
                 being
                 disparaged
                 by
                 corruptions
                 ,
                 to
                 become
                 fruitlesse
                 .
                 Neither
                 doth
                 q
                 
                   Greg
                   de
                   Valentia
                
                 run
                 for
                 farther
                 proofes
                 to
                 secure
                 the
                 Popes
                 legitimacie
                 ,
                 and
                 salue
                 the
                 danger
                 to
                 which
                 the
                 Latine
                 vulgar
                 edition
                 of
                 the
                 Bible
                 is
                 lyable
                 by
                 often
                 impressions
                 ,
                 then
                 this
                 prouidence
                 of
                 God.
                 But
                 if
                 the
                 question
                 be
                 of
                 the
                 essentiall
                 puritie
                 and
                 perfection
                 of
                 the
                 Scriptures
                 ,
                 how
                 one
                 may
                 be
                 assured
                 ,
                 that
                 so
                 much
                 as
                 contaynes
                 points
                 necesarie
                 to
                 saluation
                 ,
                 is
                 preserued
                 perfect
                 and
                 entire
                 in
                 them
                 ;
                 I
                 answer
                 ,
                 that
                 to
                 resolue
                 ones
                 selfe
                 herein
                 ,
                 he
                 hath
                 (
                 besides
                 the
                 generall
                 promises
                 of
                 God
                 ,
                 and
                 his
                 
                 neuer
                 fayling
                 prouidence
                 )
                 an
                 experimentall
                 knowledge
                 ,
                 also
                 springing
                 from
                 that
                 amplitude
                 of
                 comfort
                 and
                 consolation
                 ,
                 which
                 Gods
                 Spirit
                 effects
                 by
                 the
                 Scriptures
                 in
                 the
                 hearts
                 and
                 consciences
                 of
                 true
                 beleeuers
                 .
                 For
                 such
                 is
                 the
                 vnion
                 and
                 coherence
                 of
                 points
                 necessarie
                 to
                 saluation
                 on
                 with
                 the
                 other
                 ,
                 that
                 one
                 workes
                 not
                 his
                 proper
                 effect
                 ,
                 where
                 the
                 other
                 is
                 not
                 ,
                 at
                 least
                 in
                 some
                 reasonable
                 and
                 conuenient
                 measure
                 knowne
                 and
                 beleeued
                 .
              
               
                 Now
                 on
                 the
                 contrarie
                 ,
                 I
                 demaund
                 of
                 them
                 ,
                 (
                 if
                 we
                 cannot
                 bee
                 assured
                 of
                 the
                 puritie
                 and
                 perfection
                 of
                 the
                 Scriptures
                 ,
                 vnlesse
                 the
                 Tradition
                 of
                 the
                 Church
                 concerning
                 it
                 ,
                 bee
                 infallible
                 )
                 
                   how
                   a
                   man
                   can
                   euer
                   bee
                   resolued
                   thereof
                   from
                   the
                   Church
                   of
                   Rome
                   ?
                
              
               
                 Which
                 ,
                 first
                 
                   could
                   neither
                   heretofore
                   preserue
                   her
                   Latine
                   vulgar
                   editions
                   of
                   the
                   Bible
                   ,
                   (
                   which
                   shee
                   preferres
                   before
                   the
                   originall
                   )
                   from
                   manifest
                   Corruptions
                   ,
                   as
                   may
                   appeare
                   by
                   the
                   corrections
                   of
                   Origen
                   and
                   Hierom
                   ,
                
                 r
                 
                   nor
                   at
                   this
                   day
                   hath
                   been
                   able
                   to
                   Canonize
                   any
                   edition
                   ,
                   without
                   permitting
                   faults
                   ,
                   solecismes
                   ,
                   Barbarismes
                   ,
                   Misinterpretations
                   ,
                   Ambiguities
                   ,
                   Additions
                   ,
                   Substractions
                   ,
                   Transpositions
                   ,
                   Immutations
                   ,
                   Deprauations
                   and
                   the
                   like
                   ,
                
                 which
                 are
                 confest
                 by
                 
                   Pagnine
                   ,
                   Caietan
                   ,
                   Forerius
                   ,
                   Oleaster
                   ,
                   Sixtus
                   Senensis
                   ,
                
                 ſ
                 Bellarmine
                 and
                 others
                 ,
                 to
                 bee
                 found
                 in
                 their
                 newest
                 and
                 most
                 approued
                 Bibles
                 .
              
               
                 Secondly
                 ,
                 
                   which
                   disparageth
                   the
                   Churches
                   fidelitie
                   and
                   care
                   ,
                   teaching
                   that
                   it
                   hath
                   lost
                   many
                   bookes
                   of
                   the
                
                 
                 
                   Old
                   Testament
                   ,
                   of
                   which
                
                 t
                 Becanus
                 reckons
                 vp
                 particularly
                 no
                 fewer
                 then
                 18.
                 
                   theol
                   .
                   scholast
                   .
                   part
                
                 .
                 2.
                 
              
               
                 Thirdly
                 ,
                 
                   which
                   actually
                   hath
                   lost
                   many
                   articles
                   of
                   faith
                   ,
                   heretofore
                   defined
                   &
                   declared
                   by
                   it
                   ,
                
                 as
                 u
                 Valentia
                 grants
                 ,
                 
                   Tom.
                   3.
                   in
                   Thom.
                   disp
                
                 .
                 1.
                 
              
               
                 All
                 arguing
                 her
                 to
                 bee
                 an
                 incompetent
                 Mistris
                 of
                 other
                 mens
                 purses
                 ,
                 which
                 hath
                 beene
                 so
                 negligent
                 a
                 guardian
                 of
                 her
                 owne
                 .
              
               
                 So
                 then
                 let
                 vs
                 cast
                 vp
                 the
                 reckoning
                 ,
                 and
                 see
                 what
                 small
                 aduantage
                 the
                 Papists
                 haue
                 of
                 vs
                 in
                 these
                 questions
                 of
                 the
                 Scripture
                 :
                 Wee
                 runne
                 on
                 thus
                 farre
                 together
                 ,
                 that
                 to
                 a
                 distinct
                 resolution
                 of
                 them
                 ,
                 there
                 is
                 required
                 the
                 testimonie
                 of
                 the
                 word
                 speaking
                 outwardly
                 to
                 our
                 eares
                 ,
                 the
                 testimonie
                 of
                 the
                 spirit
                 speaking
                 inwardly
                 to
                 our
                 hearts
                 ,
                 and
                 the
                 testimonie
                 of
                 the
                 Church
                 preparing
                 the
                 way
                 by
                 her
                 message
                 for
                 the
                 other
                 two
                 .
                 The
                 combate
                 stands
                 chiefely
                 in
                 this
                 ,
                 that
                 they
                 beleeue
                 the
                 message
                 ,
                 because
                 they
                 thinke
                 the
                 Messenger
                 cannot
                 lye
                 ,
                 wee
                 beleeue
                 the
                 message
                 not
                 because
                 wee
                 thinke
                 the
                 Messenger
                 cannot
                 lye
                 ,
                 but
                 because
                 he
                 which
                 sent
                 him
                 speakes
                 the
                 same
                 by
                 his
                 deede
                 and
                 seale
                 ;
                 nay
                 farther
                 ,
                 comes
                 in
                 person
                 along
                 with
                 him
                 ,
                 and
                 by
                 a
                 double
                 affirmation
                 ,
                 the
                 one
                 of
                 his
                 word
                 ,
                 the
                 other
                 of
                 his
                 spirit
                 ,
                 confirmes
                 the
                 Messengers
                 saying
                 in
                 this
                 particular
                 to
                 bee
                 true
                 ;
                 so
                 that
                 in
                 fine
                 ,
                 their
                 lustie
                 brags
                 obtayne
                 but
                 this
                 issue
                 ,
                 that
                 we
                 beleeue
                 the
                 man
                 for
                 the
                 masters
                 sake
                 ,
                 they
                 beleeue
                 the
                 master
                 for
                 the
                 mans
                 sake
                 .
              
            
             
               
               
                 
                   SECT
                   .
                   VII
                
                 .
                 The
                 new
                 sleights
                 and
                 deuices
                 ,
                 which
                 the
                 Iesuites
                 vse
                 in
                 enforcing
                 these
                 arguments
                 touching
                 the
                 Church
                 and
                 the
                 Scriptures
                 .
              
               
                 BVt
                 see
                 ,
                 what
                 the
                 Lyons
                 pawes
                 can
                 effect
                 ,
                 they
                 think
                 to
                 compasse
                 by
                 the
                 Foxes
                 wiles
                 ,
                 and
                 therefore
                 they
                 haue
                 instilled
                 a
                 method
                 of
                 disputing
                 into
                 the
                 common
                 people
                 ,
                 which
                 howsoeuer
                 it
                 will
                 not
                 hold
                 water
                 in
                 the
                 schooles
                 ,
                 yet
                 because
                 it
                 haply
                 passeth
                 the
                 throng
                 in
                 the
                 streets
                 ,
                 it
                 shall
                 not
                 be
                 amisse
                 to
                 discouer
                 some
                 trickes
                 and
                 deuices
                 of
                 theirs
                 in
                 this
                 kinde
                 ,
                 that
                 you
                 may
                 see
                 how
                 they
                 
                   detaine
                   the
                   truth
                   in
                   vniustice
                
                 (
                 as
                 the
                 Apostle
                 speakes
                 )
                 and
                 that
                 the
                 penurie
                 to
                 which
                 they
                 are
                 driuen
                 ,
                 is
                 such
                 ,
                 that
                 now
                 their
                 chiefest
                 warre
                 is
                 but
                 defensiue
                 .
              
               
                 The
                 first
                 tricke
                 of
                 theirs
                 is
                 ,
                 to
                 teach
                 the
                 people
                 to
                 require
                 vs
                 to
                 proue
                 and
                 shew
                 by
                 euident
                 demonstration
                 ,
                 the
                 Scriptures
                 to
                 be
                 the
                 Word
                 of
                 God
                 ,
                 and
                 that
                 to
                 those
                 which
                 beleeue
                 them
                 not
                 .
                 As
                 if
                 one
                 should
                 say
                 ;
                 Imagine
                 that
                 I
                 gaue
                 no
                 credit
                 to
                 the
                 Scriptures
                 ,
                 how
                 will
                 you
                 (
                 which
                 depend
                 not
                 finally
                 vpon
                 the
                 authoritie
                 of
                 the
                 Church
                 )
                 make
                 it
                 appeare
                 by
                 euident
                 conuincing
                 proofes
                 and
                 reasons
                 vnto
                 me
                 ,
                 that
                 they
                 are
                 the
                 Word
                 of
                 God
                 ?
                 I
                 could
                 retort
                 ,
                 and
                 
                   how
                   will
                   you
                   conuince
                   me
                   by
                   the
                   authority
                   of
                   the
                   Church
                   that
                   they
                   are
                   the
                   Word
                   of
                   God
                   ,
                   if
                   first
                   I
                   beleeue
                   them
                   not
                   to
                   bee
                   so
                
                 ;
                 considering
                 that
                 your
                 owne
                 Diuines
                 ,
                 *
                 Bellarmine
                 by
                 name
                 
                   lib.
                   4.
                   de
                   Eccles
                   .
                   cap.
                
                 3.
                 confesse
                 ,
                 that
                 one
                 cannot
                 euidently
                 demonstrate
                 the
                 true
                 
                 Church
                 by
                 any
                 notes
                 ,
                 to
                 bee
                 the
                 true
                 one
                 ,
                 but
                 to
                 such
                 an
                 one
                 as
                 first
                 beleeues
                 and
                 receiues
                 the
                 Scriptures
                 ,
                 because
                 the
                 notes
                 of
                 the
                 Church
                 are
                 from
                 thence
                 to
                 bee
                 taken
                 and
                 deduced
                 .
                 But
                 by
                 this
                 question
                 you
                 may
                 perceaue
                 ,
                 that
                 Poperie
                 is
                 a
                 disease
                 working
                 vpon
                 corrupt
                 humours
                 ,
                 and
                 cannot
                 domineere
                 ,
                 but
                 there
                 ,
                 where
                 the
                 flesh
                 and
                 humane
                 reason
                 weare
                 the
                 breeches
                 .
                 First
                 they
                 require
                 one
                 to
                 proue
                 that
                 by
                 such
                 euidence
                 as
                 it
                 is
                 not
                 capable
                 of
                 .
                 For
                 principles
                 of
                 faith
                 (
                 such
                 as
                 the
                 Scriptures
                 are
                 )
                 are
                 apprehended
                 by
                 faith
                 ,
                 and
                 this
                 faith
                 ,
                 howsoeuer
                 it
                 bringeth
                 with
                 it
                 certaintie
                 ,
                 yet
                 it
                 doth
                 not
                 clearnesse
                 ,
                 Whether
                 you
                 reflect
                 vpon
                 the
                 matter
                 ,
                 which
                 are
                 things
                 not
                 seene
                 ,
                 Heb.
                 11.
                 or
                 the
                 manner
                 ,
                 it
                 being
                 through
                 a
                 glasse
                 ,
                 darkely
                 .
                 1.
                 
                 Cor.
                 13.
                 
                 Againe
                 ,
                 that
                 certaintie
                 being
                 inward
                 ,
                 it
                 serues
                 but
                 for
                 the
                 satisfying
                 of
                 ones
                 selfe
                 ,
                 not
                 for
                 the
                 conuiction
                 of
                 others
                 .
                 Secondly
                 they
                 bid
                 vs
                 proue
                 it
                 to
                 one
                 ,
                 who
                 by
                 Aristotles
                 
                 rule
                 ,
                 in
                 a
                 like
                 case
                 ,
                 should
                 bee
                 excluded
                 from
                 being
                 partaker
                 of
                 so
                 high
                 mysteries
                 ,
                 in
                 that
                 hee
                 is
                 not
                 
                   idoneus
                   auditor
                
                 ,
                 that
                 is
                 ,
                 one
                 that
                 by
                 reason
                 of
                 vnbeliefe
                 is
                 not
                 capable
                 of
                 the
                 right
                 &
                 proper
                 proofes
                 ,
                 which
                 is
                 as
                 much
                 ,
                 as
                 if
                 one
                 should
                 dispute
                 of
                 colors
                 with
                 a
                 blind
                 man.
                 Against
                 which
                 fopperies
                 ,
                 
                   Thomas
                   Aquinas
                
                 layes
                 downe
                 two
                 remarkeable
                 propositions
                 .
                 1.
                 
                   part
                   .
                   q.
                   ●
                   .
                   art
                   .
                
                 8.
                 
                 The
                 one
                 ,
                 that
                 Diuinitie
                 is
                 not
                 argumentatiue
                 ,
                 to
                 proue
                 her
                 principles
                 ,
                 but
                 onely
                 to
                 proue
                 her
                 conclusions
                 .
                 The
                 other
                 ,
                 that
                 against
                 one
                 which
                 absolutely
                 denies
                 her
                 principles
                 ,
                 and
                 namely
                 the
                 Scriptures
                 ,
                 one
                 cannot
                 proceed
                 probando
                 ,
                 but
                 soluendo
                 ,
                 that
                 is
                 ,
                 not
                 by
                 prouing
                 the
                 truth
                 thereof
                 ,
                 but
                 by
                 dissoluing
                 the
                 reasons
                 brought
                 to
                 the
                 contrarie
                 .
              
               
               
                 Their
                 second
                 deuice
                 is
                 ,
                 to
                 question
                 vs
                 not
                 onely
                 how
                 wee
                 proue
                 the
                 Scriptures
                 in
                 generall
                 to
                 bee
                 the
                 Word
                 of
                 God
                 ,
                 but
                 also
                 in
                 speciall
                 ,
                 how
                 wee
                 know
                 the
                 Gospell
                 of
                 Saint
                 Matthew
                 to
                 bee
                 the
                 Gospell
                 of
                 Saint
                 Matthew
                 ?
                 how
                 we
                 are
                 assured
                 of
                 the
                 sense
                 and
                 interpretation
                 of
                 such
                 a
                 particular
                 verse
                 ?
                 how
                 wee
                 rest
                 satisfied
                 that
                 this
                 or
                 that
                 syllable
                 is
                 correctly
                 imprinted
                 ,
                 or
                 that
                 haply
                 not
                 vnderstanding
                 Hebrew
                 and
                 Greeke
                 ,
                 one
                 may
                 bee
                 confident
                 that
                 our
                 translation
                 accords
                 throughout
                 with
                 the
                 originall
                 ?
                 This
                 forme
                 of
                 questioning
                 might
                 indeed
                 carry
                 some
                 credit
                 with
                 it
                 ,
                 if
                 wee
                 either
                 dreamed
                 of
                 a
                 perfection
                 of
                 knowledge
                 in
                 this
                 life
                 ,
                 or
                 conceiued
                 a
                 paritie
                 of
                 gifts
                 in
                 all
                 men
                 for
                 the
                 discerning
                 of
                 this
                 Word
                 ,
                 or
                 an
                 equalitie
                 of
                 necessitie
                 in
                 the
                 things
                 therein
                 contayned
                 .
                 But
                 forasmuch
                 as
                 we
                 acknowledge
                 neither
                 perfection
                 nor
                 paritie
                 of
                 gifts
                 to
                 be
                 found
                 here
                 ,
                 nor
                 lastly
                 an
                 equalitie
                 of
                 necessitie
                 in
                 the
                 things
                 ;
                 to
                 require
                 a
                 distinct
                 answer
                 to
                 all
                 such
                 questions
                 from
                 all
                 men
                 ,
                 is
                 most
                 vniust
                 ,
                 and
                 altogether
                 besides
                 the
                 purpose
                 .
                 For
                 as
                 touching
                 perfection
                 ,
                 we
                 confesse
                 with
                 the
                 Apostle
                 ,
                 
                   that
                   we
                   know
                   but
                   in
                   part
                   ,
                   and
                   prophesie
                   but
                   in
                   part
                   ,
                   1.
                   
                   Cor.
                
                 13.
                 9.
                 
                 And
                 as
                 for
                 equalitie
                 ,
                 as
                 we
                 ascribe
                 not
                 that
                 degree
                 of
                 iudgement
                 to
                 any
                 one
                 member
                 which
                 we
                 doe
                 to
                 the
                 whole
                 Church
                 ,
                 so
                 we
                 make
                 the
                 skill
                 of
                 discerning
                 to
                 differ
                 in
                 the
                 members
                 ,
                 and
                 that
                 in
                 a
                 three-fold
                 respect
                 .
              
               
                 1.
                 
                 First
                 ,
                 in
                 respect
                 of
                 the
                 grace
                 of
                 God
                 enlightning
                 vs
                 ,
                 which
                 is
                 giuen
                 vnto
                 euery
                 one
                 ,
                 not
                 equally
                 ,
                 
                   but
                   according
                   to
                   the
                   measure
                   of
                   the
                   gift
                   of
                   Christ
                   .
                   Ephes
                   .
                
                 4.
                 7.
                 
              
               
                 2.
                 
                 Secondly
                 ,
                 in
                 respect
                 of
                 the
                 meanes
                 wherewith
                 
                 the
                 holy
                 Ghost
                 cooperates
                 ,
                 which
                 are
                 hearing
                 of
                 the
                 Word
                 of
                 God
                 preached
                 ,
                 meditation
                 ,
                 studie
                 ,
                 skill
                 of
                 tongues
                 and
                 the
                 like
                 ,
                 which
                 are
                 diuers
                 in
                 all
                 .
                 For
                 we
                 relye
                 not
                 (
                 as
                 I
                 said
                 before
                 )
                 vpon
                 speciall
                 and
                 immediate
                 reuelations
                 ,
                 as
                 the
                 Prophets
                 and
                 Apostles
                 did
                 ,
                 but
                 on
                 the
                 grace
                 of
                 God
                 concurring
                 with
                 our
                 meditations
                 ,
                 and
                 the
                 vse
                 of
                 the
                 publike
                 meanes
                 .
              
               
                 3.
                 
                 Thirdly
                 ,
                 in
                 respect
                 of
                 the
                 matters
                 contayned
                 in
                 the
                 Scriptures
                 ,
                 whereof
                 all
                 display
                 not
                 themselues
                 alike
                 ,
                 being
                 not
                 all
                 equally
                 and
                 alike
                 necessarie
                 to
                 saluation
                 ,
                 some
                 imposing
                 an
                 absolute
                 necessitie
                 of
                 beliefe
                 ,
                 others
                 onely
                 a
                 conditionall
                 ,
                 that
                 is
                 ,
                 a
                 preparation
                 of
                 minde
                 to
                 giue
                 fuller
                 credence
                 ,
                 when
                 it
                 shall
                 please
                 God
                 farther
                 to
                 enlighten
                 one
                 ;
                 as
                 in
                 the
                 question
                 of
                 the
                 authoritie
                 of
                 the
                 Scriptures
                 ,
                 the
                 knowing
                 of
                 the
                 Instrument
                 or
                 Pen-man
                 ,
                 whether
                 it
                 bee
                 Saint
                 Matthew
                 or
                 Saint
                 Paul
                 ,
                 is
                 not
                 simply
                 so
                 requisite
                 ,
                 as
                 to
                 know
                 the
                 principall
                 Authour
                 which
                 is
                 God
                 ,
                 nor
                 to
                 determine
                 punctually
                 of
                 the
                 wordes
                 so
                 oblieging
                 ,
                 as
                 to
                 beleeue
                 the
                 sense
                 ;
                 nor
                 againe
                 of
                 the
                 sense
                 of
                 some
                 places
                 and
                 texts
                 as
                 of
                 other
                 ;
                 all
                 are
                 to
                 striue
                 vnto
                 perfection
                 ,
                 but
                 as
                 the
                 difference
                 is
                 in
                 the
                 gifts
                 of
                 arte
                 ,
                 grace
                 ,
                 and
                 nature
                 ,
                 so
                 shall
                 the
                 difference
                 be
                 in
                 the
                 measure
                 of
                 the
                 knowledge
                 of
                 all
                 or
                 some
                 .
              
               
                 The
                 third
                 trick
                 and
                 sleight
                 of
                 theirs
                 ,
                 which
                 they
                 put
                 vpon
                 the
                 people
                 in
                 this
                 kinde
                 ,
                 is
                 ,
                 that
                 bidding
                 them
                 to
                 vrge
                 vs
                 to
                 proue
                 the
                 Scriptures
                 to
                 bee
                 the
                 Word
                 of
                 God
                 ,
                 or
                 that
                 they
                 are
                 cleare
                 and
                 easie
                 in
                 points
                 necessarie
                 to
                 saluation
                 ,
                 and
                 knowing
                 that
                 the
                 chiefe
                 proofes
                 vpon
                 which
                 we
                 rest
                 ,
                 are
                 embowelled
                 in
                 the
                 very
                 body
                 of
                 the
                 Text
                 itselfe
                 ;
                 first
                 ,
                 they
                 forbid
                 the
                 lay
                 people
                 to
                 reade
                 the
                 Scriptures
                 ,
                 vnlesse
                 
                 they
                 obtayne
                 speciall
                 licence
                 from
                 the
                 Bishop
                 or
                 Inquisitor
                 to
                 doe
                 it
                 ;
                 as
                 appeares
                 by
                 the
                 fourth
                 rule
                 of
                 prohibited
                 bookes
                 ,
                 which
                 is
                 at
                 the
                 end
                 of
                 the
                 Tridentine
                 Councell
                 .
                 And
                 the
                 granting
                 of
                 these
                 licences
                 ,
                 is
                 now
                 againe
                 taken
                 away
                 by
                 Clement
                 the
                 eighth
                 as
                 may
                 bee
                 seene
                 in
                 his
                 Index
                 of
                 prohibited
                 bookes
                 ,
                 printed
                 at
                 Paris
                 by
                 
                   Laurentius
                   Sonius
                
                 ,
                 and
                 cited
                 also
                 by
                 Iustinianus
                 a
                 Priest
                 of
                 the
                 Congregation
                 of
                 the
                 Oratorie
                 ,
                 
                   lib.
                   1.
                   de
                   Scriptura
                   ,
                   cap.
                   9.
                   
                   Secondly
                   ,
                
                 because
                 they
                 know
                 that
                 some
                 people
                 will
                 bee
                 itching
                 (
                 notwithstanding
                 this
                 prohibition
                 )
                 to
                 looke
                 into
                 the
                 Scriptures
                 ,
                 and
                 to
                 see
                 whether
                 matters
                 bee
                 so
                 as
                 wee
                 affirme
                 them
                 to
                 bee
                 ,
                 therefore
                 they
                 crie
                 downe
                 our
                 Bibles
                 ,
                 and
                 present
                 a
                 Bible
                 of
                 their
                 owne
                 translation
                 ,
                 which
                 (
                 to
                 argue
                 the
                 obscuritie
                 of
                 the
                 Scriptures
                 )
                 they
                 patch
                 vp
                 with
                 such
                 gallimaufrie
                 and
                 inke-horne
                 termes
                 ,
                 that
                 an
                 ordinarie
                 man
                 may
                 bee
                 confounded
                 with
                 the
                 strangenesse
                 of
                 the
                 wordes
                 .
                 As
                 in
                 the
                 old
                 Testament
                 publisht
                 by
                 the
                 Colledge
                 of
                 Doway
                 ;
                 in
                 stead
                 of
                 Fore-skin
                 ,
                 they
                 put
                 
                   Prepuce
                   ;
                   Gen.
                
                 17.
                 for
                 Passeouer
                 ,
                 Phase
                 ;
                 for
                 vnleauened
                 bread
                 ,
                 Azims
                 ,
                 Exod.
                 12.
                 for
                 high
                 places
                 ,
                 
                   Excelses
                   ,
                   2.
                   
                   King.
                
                 15.
                 for
                 the
                 holy
                 of
                 holyest
                 ,
                 
                   Sancta
                   Sanctorum
                   ,
                   1.
                   
                   Chr.
                
                 6.
                 
                 Nor
                 are
                 they
                 lesse
                 ridiculous
                 in
                 the
                 new
                 Testament
                 ,
                 set
                 forth
                 by
                 the
                 Colledge
                 of
                 Rhemes
                 ,
                 where
                 you
                 haue
                 these
                 English
                 wordes
                 piping
                 hot
                 out
                 of
                 the
                 Popes
                 mint
                 ,
                 
                   Depositum
                   ,
                   Exinanited
                   ,
                   Parasceue
                   ,
                   Didragmes
                   ,
                   Neophyte
                   ,
                   Gratis
                   ,
                
                 with
                 the
                 
                   spirituals
                   of
                   wickednesse
                   in
                   the
                   Celestials
                   ,
                
                 and
                 many
                 more
                 ,
                 labouring
                 by
                 what
                 meanes
                 they
                 can
                 (
                 as
                 our
                 learned
                 Fulke
                 shewes
                 in
                 his
                 Preface
                 to
                 that
                 Testament
                 )
                 to
                 suppresse
                 the
                 light
                 of
                 Truth
                 vnder
                 one
                 pretence
                 or
                 another
                 .
              
               
               
                 Their
                 fourth
                 stratagem
                 is
                 ,
                 that
                 after
                 their
                 lay
                 disciples
                 haue
                 giuen
                 so
                 loud
                 a
                 defiance
                 to
                 our
                 Cause
                 ,
                 as
                 may
                 make
                 simple
                 standers
                 by
                 conceiue
                 ,
                 so
                 great
                 a
                 crie
                 must
                 needes
                 carrie
                 some
                 wooll
                 with
                 it
                 ;
                 (
                 then
                 if
                 by
                 chance
                 any
                 of
                 the
                 companie
                 vndertake
                 to
                 answere
                 them
                 )
                 to
                 fetch
                 them
                 off
                 againe
                 with
                 aduantage
                 ,
                 by
                 making
                 it
                 knowne
                 afore-hand
                 vnto
                 their
                 Pupils
                 ,
                 that
                 howsoeuer
                 they
                 may
                 bragge
                 ,
                 it
                 is
                 forbidden
                 yet
                 vnto
                 a
                 lay
                 man
                 vnder
                 paine
                 of
                 excommunication
                 ,
                 to
                 dispute
                 of
                 matters
                 of
                 faith
                 ,
                 which
                 constitution
                 is
                 in
                 the
                 Popes
                 owne
                 Decretals
                 ,
                 and
                 
                 
                   Emanuel
                   Sa
                
                 hath
                 it
                 in
                 his
                 Aphorismes
                 ,
                 
                   voce
                   ,
                   fides
                
                 .
                 By
                 which
                 meanes
                 ,
                 they
                 both
                 barre
                 vs
                 ,
                 after
                 iust
                 prouocation
                 ,
                 to
                 informe
                 and
                 satisfie
                 their
                 adherents
                 ,
                 and
                 with
                 all
                 cherish
                 presumption
                 in
                 their
                 followers
                 ,
                 as
                 not
                 being
                 silenced
                 by
                 the
                 weaknesse
                 of
                 their
                 cause
                 ,
                 but
                 by
                 the
                 command
                 of
                 their
                 Superiors
                 .
              
               
                 Their
                 fifth
                 deuice
                 is
                 ,
                 that
                 if
                 notwithstanding
                 the
                 prohibition
                 to
                 dispute
                 ,
                 aboue
                 mentioned
                 ,
                 some
                 of
                 their
                 lay
                 Auditors
                 should
                 be
                 so
                 hardie
                 as
                 to
                 venture
                 a
                 skirmish
                 ,
                 then
                 to
                 diuert
                 them
                 from
                 reasoning
                 out
                 of
                 the
                 Scriptures
                 ,
                 least
                 the
                 light
                 thereof
                 should
                 some
                 manner
                 of
                 way
                 or
                 other
                 display
                 it selfe
                 ,
                 they
                 busie
                 their
                 heads
                 with
                 questions
                 aboue
                 their
                 capacitie
                 ,
                 as
                 where
                 was
                 our
                 Church
                 before
                 Luther
                 ,
                 what
                 the
                 exposition
                 of
                 the
                 Doctors
                 in
                 all
                 Ages
                 ,
                 what
                 the
                 Doctrine
                 of
                 the
                 Fathers
                 ,
                 Councells
                 ,
                 and
                 Schoolemen
                 ?
                 which
                 is
                 the
                 common
                 Theame
                 of
                 this
                 Age
                 ;
                 hoping
                 that
                 either
                 a
                 few
                 old
                 wiues
                 fables
                 or
                 fragments
                 of
                 antiquitie
                 ,
                 shall
                 serue
                 to
                 puffe
                 vp
                 their
                 men
                 with
                 conceit
                 of
                 victorie
                 ;
                 where
                 they
                 finde
                 not
                 equall
                 opponents
                 ;
                 or
                 where
                 they
                 doe
                 ,
                 yet
                 they
                 shall
                 not
                 abate
                 
                 thereby
                 any
                 whit
                 of
                 their
                 courage
                 ,
                 as
                 being
                 for
                 want
                 of
                 artes
                 and
                 languages
                 ,
                 vnable
                 to
                 see
                 the
                 point
                 of
                 the
                 weapon
                 which
                 is
                 darted
                 at
                 them
                 ,
                 I
                 meane
                 the
                 truth
                 of
                 those
                 things
                 which
                 are
                 alleaged
                 .
              
               
                 Their
                 sixt
                 deuice
                 is
                 ,
                 that
                 if
                 any
                 of
                 their
                 laytie
                 ,
                 notwithstanding
                 those
                 prohibitions
                 and
                 this
                 diuersion
                 ,
                 will
                 presume
                 so
                 farre
                 vpon
                 the
                 indulgencie
                 of
                 their
                 ghostly
                 Fathers
                 ,
                 as
                 to
                 hazard
                 a
                 dispute
                 out
                 of
                 the
                 Bible
                 ,
                 yet
                 to
                 doe
                 it
                 with
                 aduantage
                 enough
                 on
                 their
                 side
                 ,
                 they
                 counsell
                 him
                 to
                 make
                 no
                 thrusts
                 ,
                 but
                 to
                 lie
                 onely
                 vpon
                 the
                 ward
                 ,
                 and
                 therein
                 to
                 enioyne
                 vs
                 ,
                 to
                 shew
                 the
                 articles
                 of
                 Faith
                 established
                 in
                 our
                 Church
                 ,
                 in
                 iust
                 so
                 many
                 wordes
                 and
                 syllables
                 in
                 the
                 Scriptures
                 and
                 (
                 as
                 if
                 grace
                 destroyed
                 nature
                 )
                 to
                 forbid
                 vs
                 the
                 benefit
                 of
                 Reason
                 or
                 Consequences
                 .
              
               
                 1.
                 
                 If
                 we
                 infer
                 any
                 thing
                 by
                 way
                 of
                 consequence
                 ,
                 they
                 tell
                 vs
                 ,
                 that
                 wee
                 violate
                 that
                 which
                 wee
                 haue
                 promised
                 to
                 the
                 World
                 ,
                 which
                 is
                 ,
                 to
                 proue
                 all
                 our
                 Assertions
                 out
                 of
                 the
                 pure
                 Word
                 of
                 God.
                 Whereas
                 ,
                 according
                 to
                 the
                 grand
                 principle
                 of
                 x
                 Logicke
                 ,
                 
                   De
                   omni
                   &
                   de
                   nullo
                
                 ,
                 a
                 truth
                 deduced
                 out
                 of
                 another
                 truth
                 ,
                 is
                 acknowledged
                 to
                 bee
                 contayned
                 therein
                 ;
                 for
                 otherwise
                 it
                 could
                 not
                 bee
                 drawne
                 from
                 thence
                 .
                 So
                 that
                 to
                 bee
                 in
                 the
                 Word
                 of
                 God
                 ,
                 is
                 to
                 bee
                 the
                 Word
                 of
                 God.
                 As
                 y
                 
                   Gregorie
                   de
                   Valentia
                
                 saith
                 ,
                 of
                 the
                 more
                 distinct
                 conceptions
                 of
                 any
                 obiect
                 ,
                 that
                 they
                 are
                 contayned
                 implicitly
                 in
                 the
                 more
                 generall
                 ,
                 as
                 particulars
                 are
                 in
                 vniuersalls
                 .
                 And
                 therefore
                 z
                 Bellarmine
                 speaking
                 of
                 matters
                 of
                 faith
                 ,
                 makes
                 those
                 things
                 as
                 well
                 to
                 bee
                 knowne
                 by
                 certaintie
                 of
                 faith
                 ,
                 which
                 are
                 deduced
                 by
                 necessarie
                 consequences
                 from
                 the
                 Scriptures
                 ,
                 as
                 those
                 which
                 are
                 immediatly
                 contayned
                 therein
                 .
              
               
               
                 2.
                 
                 If
                 we
                 deduce
                 an
                 article
                 from
                 premises
                 ,
                 whereof
                 any
                 one
                 proposition
                 is
                 not
                 in
                 the
                 Bible
                 ,
                 (
                 though
                 otherwise
                 it
                 be
                 a
                 principle
                 of
                 nature
                 )
                 as
                 for
                 example
                 ,
                 
                   that
                   a
                   body
                   cannot
                   be
                   in
                   two
                   places
                   at
                   the
                   same
                   time
                   ,
                
                 they
                 aske
                 how
                 such
                 a
                 Conclusion
                 can
                 bee
                 of
                 faith
                 ,
                 or
                 how
                 wee
                 can
                 auerre
                 that
                 our
                 articles
                 of
                 faith
                 are
                 proued
                 out
                 of
                 the
                 pure
                 Word
                 of
                 God
                 ,
                 
                 considering
                 that
                 a
                 Conclusion
                 takes
                 his
                 efficacie
                 not
                 from
                 one
                 ,
                 but
                 from
                 both
                 the
                 premises
                 ?
                 Which
                 argument
                 concludes
                 our
                 Aduersaries
                 as
                 much
                 (
                 if
                 not
                 more
                 )
                 then
                 it
                 doth
                 vs.
                 For
                 the
                 maynest
                 principle
                 of
                 their
                 to
                 wit
                 ,
                 
                   That
                   those
                   which
                   professe
                   the
                   faith
                   vnder
                   the
                   Bishop
                   of
                   Rome
                   ,
                   are
                   the
                   Church
                   of
                   Christ
                   ,
                
                 cannot
                 be
                 deduced
                 by
                 Bellarmines
                 logick
                 ,
                 but
                 search
                 made
                 in
                 the
                 Court
                 Rolls
                 of
                 Nature
                 ,
                 and
                 by
                 borrowing
                 an
                 Euidence
                 from
                 thence
                 to
                 supply
                 the
                 place
                 of
                 one
                 of
                 the
                 premisses
                 .
                 But
                 to
                 speake
                 more
                 punctually
                 ,
                 we
                 say
                 ,
                 that
                 those
                 principles
                 of
                 Nature
                 which
                 we
                 imploy
                 in
                 this
                 kinde
                 ,
                 are
                 also
                 vertually
                 included
                 in
                 the
                 Scriptures
                 ,
                 though
                 not
                 expresly
                 .
                 As
                 hee
                 that
                 faith
                 ,
                 
                   Socrates
                   is
                   a
                   man
                
                 ,
                 faith
                 also
                 by
                 consequence
                 that
                 
                   Socrates
                   is
                   a
                   substance
                
                 ,
                 that
                 he
                 is
                 a
                 liuing
                 creature
                 and
                 that
                 hee
                 is
                 reasonable
                 ,
                 because
                 Man
                 contaynes
                 all
                 these
                 things
                 in
                 his
                 nature
                 .
                 So
                 the
                 Scripture
                 saying
                 that
                 Christ
                 hath
                 a
                 body
                 ,
                 saith
                 by
                 consequence
                 ,
                 that
                 according
                 to
                 his
                 humane
                 condition
                 ,
                 he
                 is
                 finite
                 ,
                 and
                 being
                 finite
                 hath
                 a
                 limited
                 and
                 bounded
                 existencie
                 ,
                 and
                 therefore
                 cannot
                 bee
                 in
                 many
                 places
                 at
                 the
                 same
                 instant
                 .
                 For
                 arte
                 in
                 this
                 ,
                 is
                 grounded
                 vpon
                 nature
                 ,
                 and
                 in
                 nature
                 the
                 
                   immediate
                   cause
                
                 implyes
                 
                   the
                   effect
                
                 ,
                 the
                 species
                 the
                 genus
                 ,
                 the
                 subject
                 the
                 properties
                 ,
                 the
                 whole
                 the
                 
                   parts
                   ,
                   &
                   one
                   contrarie
                   remooues
                
                 
                 
                   the
                   other
                
                 ,
                 so
                 that
                 these
                 Maximes
                 of
                 Philosophie
                 are
                 but
                 dilated
                 verities
                 ,
                 being
                 before
                 contractedly
                 contayned
                 in
                 the
                 Letter
                 ,
                 and
                 adde
                 not
                 any
                 thing
                 to
                 the
                 Scriptures
                 fulnesse
                 ,
                 but
                 onely
                 are
                 displayed
                 by
                 the
                 vnderstanding
                 facultie
                 ,
                 as
                 the
                 species
                 and
                 formes
                 of
                 an
                 obiect
                 are
                 by
                 a
                 perspectiue
                 glasse
                 multiplyed
                 and
                 made
                 more
                 visible
                 .
              
               
                 3.
                 
                 If
                 we
                 presse
                 them
                 with
                 the
                 force
                 and
                 necessitie
                 of
                 our
                 consequence
                 ,
                 they
                 bid
                 them
                 ,
                 demand
                 of
                 vs
                 ,
                 whether
                 we
                 cannot
                 erre
                 in
                 the
                 deducing
                 of
                 a
                 Consequence
                 ?
                 if
                 we
                 say
                 we
                 cannot
                 ,
                 then
                 to
                 tell
                 vs
                 that
                 we
                 oppugne
                 a
                 doctrine
                 of
                 our
                 owne
                 ,
                 which
                 determineth
                 that
                 the
                 Church
                 may
                 erre
                 ;
                 and
                 if
                 wee
                 say
                 wee
                 may
                 ,
                 then
                 they
                 will
                 them
                 to
                 aske
                 vs
                 ,
                 how
                 wee
                 can
                 build
                 an
                 article
                 of
                 faith
                 vpon
                 a
                 Consequence
                 which
                 by
                 our
                 owne
                 confession
                 is
                 fallible
                 .
                 To
                 which
                 wee
                 say
                 ,
                 first
                 ,
                 that
                 
                   a
                   posse
                   ad
                   esse
                   non
                   valet
                   argumentum
                   ,
                
                 from
                 a
                 possibilitie
                 of
                 erring
                 ,
                 to
                 an
                 actuall
                 erring
                 ,
                 an
                 argument
                 will
                 not
                 follow
                 .
                 Againe
                 ,
                 the
                 necessitie
                 of
                 a
                 Consequence
                 depends
                 not
                 vpon
                 the
                 person
                 of
                 him
                 which
                 deduceth
                 it
                 ,
                 but
                 vpon
                 the
                 intrinsecall
                 vnion
                 and
                 reall
                 affinitie
                 betweene
                 the
                 termes
                 of
                 the
                 Antecedent
                 and
                 Consequent
                 .
                 But
                 lastly
                 ,
                 because
                 they
                 presse
                 vs
                 ,
                 to
                 shew
                 ,
                 how
                 we
                 can
                 assure
                 our selues
                 that
                 in
                 this
                 or
                 that
                 particular
                 Consequence
                 we
                 doe
                 not
                 erre
                 ,
                 considering
                 that
                 there
                 is
                 no
                 subiect
                 wherein
                 we
                 do
                 not
                 acknowledge
                 ,
                 that
                 we
                 may
                 erre
                 .
                 Let
                 me
                 aske
                 them
                 againe
                 ,
                 how
                 any
                 of
                 them
                 can
                 assure
                 themselues
                 that
                 they
                 know
                 the
                 meaning
                 of
                 the
                 Church
                 in
                 any
                 one
                 article
                 of
                 faith
                 ,
                 considering
                 that
                 there
                 is
                 none
                 of
                 them
                 in
                 particular
                 (
                 the
                 Pope
                 in
                 his
                 chaire
                 excepted
                 )
                 which
                 may
                 not
                 (
                 by
                 their
                 owne
                 
                 Tenets
                 )
                 mistake
                 a
                 word
                 ,
                 or
                 misse-conceiue
                 the
                 Churches
                 meaning
                 .
                 Sure
                 if
                 this
                 reason
                 were
                 of
                 force
                 ,
                 wee
                 should
                 for
                 the
                 same
                 Cause
                 take
                 away
                 all
                 certaintie
                 of
                 knowledge
                 which
                 comes
                 by
                 the
                 sense
                 ,
                 which
                 was
                 the
                 error
                 of
                 the
                 Academikes
                 and
                 Pirrhonians
                 .
                 For
                 what
                 sense
                 is
                 there
                 which
                 at
                 sometimes
                 by
                 reason
                 of
                 the
                 
                   Medium
                   ,
                   Organ
                
                 ,
                 or
                 Object
                 ,
                 is
                 not
                 lyable
                 to
                 erre
                 and
                 be
                 deceiued
                 ?
                 But
                 as
                 Nature
                 ,
                 which
                 (
                 Philosophers
                 say
                 )
                 is
                 not
                 defectiue
                 in
                 things
                 necessarie
                 ,
                 hath
                 for
                 the
                 remedying
                 of
                 these
                 inconueniences
                 endowed
                 man
                 with
                 reason
                 ,
                 common
                 notions
                 and
                 principles
                 ,
                 whereby
                 hee
                 is
                 able
                 to
                 iudge
                 of
                 the
                 due
                 site
                 ,
                 habitude
                 ,
                 and
                 disposition
                 of
                 things
                 ,
                 so
                 the
                 God
                 of
                 Nature
                 ,
                 which
                 is
                 also
                 the
                 God
                 of
                 Grace
                 ,
                 and
                 knowes
                 the
                 necessitie
                 of
                 his
                 children
                 ,
                 giues
                 vnto
                 them
                 (
                 besides
                 that
                 portion
                 of
                 reason
                 ,
                 common
                 notions
                 and
                 principles
                 aboue-mentioned
                 )
                 the
                 spirit
                 also
                 of
                 discretion
                 ,
                 for
                 
                   the
                   spirituall
                   man
                   iudgeth
                   all
                   things
                   ,
                   1.
                   
                   Cor.
                
                 2.
                 
                 So
                 Saint
                 
                   Iohn
                   ,
                   These
                   things
                   haue
                   I
                   written
                   vnto
                   you
                   ,
                   concerning
                   them
                   that
                   seduce
                   you
                   ,
                   but
                   the
                   anointing
                   which
                   you
                   haue
                   receiued
                   of
                   him
                   ,
                   teacheth
                   you
                   all
                   things
                   ,
                   1.
                   
                   Ioh.
                
                 2.
                 26.
                 
              
               
                 4.
                 
                 If
                 the
                 Consequence
                 bee
                 so
                 euident
                 ,
                 that
                 they
                 cannot
                 for
                 shame
                 denie
                 it
                 ,
                 then
                 they
                 counsell
                 them
                 to
                 aske
                 vs
                 ,
                 where
                 the
                 Scripture
                 saith
                 in
                 expresse
                 termes
                 ,
                 that
                 whatsoeuer
                 followeth
                 by
                 euident
                 and
                 necessarie
                 consequence
                 from
                 her
                 Pages
                 ,
                 is
                 an
                 article
                 of
                 faith
                 .
                 Where
                 they
                 hope
                 to
                 choake
                 vs
                 with
                 an
                 equiuocall
                 acception
                 of
                 the
                 word
                 article
                 .
                 For
                 an
                 article
                 of
                 faith
                 is
                 sometimes
                 taken
                 strictly
                 ,
                 for
                 one
                 of
                 those
                 verities
                 which
                 so
                 neerly
                 touch
                 the
                 foundation
                 of
                 faith
                 ,
                 that
                 a
                 man
                 cannot
                 be
                 saued
                 vnlesse
                 he
                 expresly
                 
                 know
                 and
                 beleeue
                 it
                 ,
                 sometimes
                 largely
                 for
                 any
                 Catholike
                 truth
                 whatsoeuer
                 .
                 If
                 they
                 take
                 it
                 in
                 the
                 former
                 sense
                 ,
                 they
                 fight
                 with
                 their
                 owne
                 shadowes
                 ,
                 for
                 which
                 of
                 our
                 men
                 euer
                 said
                 ,
                 that
                 whatsoeuer
                 followeth
                 from
                 the
                 Scriptures
                 by
                 euident
                 and
                 necessarie
                 consequence
                 ,
                 is
                 in
                 such
                 manner
                 and
                 sense
                 an
                 article
                 of
                 faith
                 .
                 But
                 if
                 they
                 take
                 it
                 in
                 the
                 latter
                 sense
                 ,
                 wee
                 need
                 not
                 runne
                 farre
                 for
                 Texts
                 to
                 proue
                 that
                 such
                 consequences
                 are
                 articles
                 of
                 faith
                 ,
                 and
                 require
                 (
                 according
                 to
                 the
                 nature
                 of
                 the
                 subiect
                 and
                 euidence
                 of
                 the
                 deduction
                 )
                 a
                 beliefe
                 ,
                 either
                 explicit
                 ,
                 or
                 implicit
                 of
                 them
                 ,
                 because
                 that
                 conclusions
                 ,
                 as
                 I
                 shewed
                 before
                 ,
                 lye
                 hid
                 in
                 their
                 principles
                 ,
                 as
                 a
                 kernell
                 in
                 the
                 shell
                 ,
                 and
                 that
                 consequences
                 are
                 materially
                 in
                 their
                 premises
                 ,
                 and
                 being
                 in
                 them
                 ,
                 are
                 to
                 be
                 esteemed
                 part
                 of
                 them
                 ,
                 and
                 therefore
                 he
                 which
                 is
                 bound
                 to
                 an
                 absolute
                 beliefe
                 of
                 the
                 one
                 ,
                 is
                 bound
                 also
                 ,
                 at
                 least
                 conditionally
                 ,
                 that
                 is
                 ,
                 vpon
                 the
                 appearance
                 of
                 the
                 euidence
                 of
                 the
                 consequence
                 ,
                 to
                 beleeue
                 the
                 other
                 .
              
               
                 5.
                 
                 If
                 wee
                 dispute
                 syllogistically
                 ,
                 they
                 bid
                 them
                 tell
                 vs
                 ,
                 that
                 not
                 the
                 Scriptures
                 ,
                 but
                 Aristotle
                 prescribes
                 rules
                 for
                 syllogismes
                 ,
                 and
                 that
                 Aristotles
                 rules
                 cannot
                 binde
                 the
                 faith
                 .
                 As
                 though
                 syllogisticke
                 formes
                 were
                 principall
                 causes
                 of
                 the
                 truth
                 of
                 things
                 ,
                 and
                 not
                 onely
                 instruments
                 ,
                 whereby
                 the
                 Truth
                 which
                 was
                 before
                 ,
                 and
                 might
                 otherwise
                 by
                 naturall
                 Logick
                 and
                 the
                 strength
                 of
                 the
                 common
                 apprehension
                 be
                 perceiued
                 ,
                 is
                 made
                 somewhat
                 the
                 more
                 easie
                 and
                 apparant
                 .
                 For
                 many
                 Conclusions
                 follow
                 necessarily
                 in
                 regard
                 of
                 the
                 matter
                 ,
                 which
                 are
                 vicious
                 in
                 regard
                 of
                 the
                 
                   forme
                   .
                   Galen
                
                 inuented
                 a
                 fourth
                 figure
                 
                 which
                 others
                 reiect
                 .
                 And
                 therefore
                 wee
                 build
                 no
                 more
                 vpon
                 Aristotle
                 in
                 matters
                 of
                 faith
                 ,
                 then
                 an
                 house
                 is
                 built
                 vpon
                 the
                 Carpenters
                 Hammer
                 ,
                 Square
                 or
                 Rule
                 ,
                 which
                 are
                 neither
                 whole
                 nor
                 part
                 of
                 the
                 building
                 ,
                 though
                 otherwise
                 they
                 conduce
                 thereunto
                 as
                 instruments
                 .
              
               
                 6.
                 
                 If
                 wee
                 stop
                 their
                 mouthes
                 ,
                 either
                 with
                 manifest
                 Texts
                 of
                 Scripture
                 or
                 pregnant
                 consequences
                 ,
                 then
                 they
                 bid
                 them
                 demand
                 of
                 vs
                 
                   Who
                   shal
                   be
                   iudge
                
                 ?
                 Which
                 is
                 a
                 peece
                 of
                 Sophistrie
                 beyond
                 the
                 Deuils
                 ,
                 
                 who
                 being
                 taken
                 tardie
                 by
                 our
                 Sauiour
                 in
                 misse-quoting
                 places
                 of
                 Scripture
                 ,
                 forgot
                 to
                 aske
                 the
                 question
                 :
                 
                   Who
                   shal
                   be
                   iudge
                
                 ?
                 This
                 cauill
                 is
                 squint-eyed
                 ,
                 and
                 lookes
                 three
                 wayes
                 at
                 once
                 .
                 If
                 we
                 say
                 the
                 
                   Holy
                   Ghost
                
                 ,
                 then
                 they
                 vpbraid
                 vs
                 with
                 flying
                 to
                 priuate
                 spirits
                 ,
                 and
                 making
                 our selues
                 Iudges
                 in
                 our
                 owne
                 cause
                 .
                 If
                 we
                 say
                 the
                 Scriptures
                 ,
                 they
                 reply
                 ,
                 that
                 the
                 Scriptures
                 are
                 not
                 sufficient
                 to
                 execute
                 the
                 place
                 ,
                 being
                 mute
                 and
                 wanting
                 a
                 voyce
                 to
                 declare
                 ,
                 which
                 (
                 amongst
                 many
                 senses
                 )
                 is
                 their
                 owne
                 ;
                 and
                 if
                 we
                 say
                 the
                 Church
                 ,
                 then
                 they
                 conceiue
                 the
                 victorie
                 to
                 runne
                 on
                 their
                 side
                 ,
                 and
                 think
                 we
                 haue
                 granted
                 them
                 their
                 Conclusion
                 .
                 But
                 what
                 if
                 we
                 make
                 neither
                 the
                 one
                 nor
                 the
                 other
                 sitting
                 alone
                 ,
                 to
                 be
                 this
                 Iudge
                 ,
                 but
                 acknowledge
                 a
                 Concurrency
                 (
                 though
                 not
                 equall
                 )
                 in
                 all
                 of
                 them
                 ,
                 and
                 that
                 Concurrency
                 (
                 though
                 not
                 to
                 the
                 enacting
                 of
                 the
                 sentence
                 )
                 as
                 it
                 is
                 considered
                 
                   in
                   se
                
                 ,
                 in
                 it selfe
                 ,
                 yet
                 to
                 the
                 publication
                 of
                 it
                 ,
                 
                   quoad
                   nos
                
                 ,
                 as
                 it
                 hath
                 reference
                 to
                 vs
                 ?
                 What
                 then
                 shall
                 become
                 of
                 these
                 sequells
                 ?
                 And
                 so
                 it
                 is
                 indeed
                 .
                 For
                 howsoeuer
                 we
                 make
                 one
                 supreme
                 Iudge
                 in
                 this
                 high
                 Court
                 of
                 Veritie
                 ,
                 yet
                 wee
                 doe
                 not
                 imagine
                 him
                 to
                 speake
                 
                 but
                 by
                 writing
                 ,
                 nor
                 that
                 writing
                 to
                 bee
                 ordinarily
                 read
                 and
                 declared
                 without
                 an
                 Herald
                 .
                 
                   The
                   principall
                   Iudge
                
                 ,
                 wee
                 say
                 ,
                 is
                 God
                 himselfe
                 ,
                 from
                 whom
                 proceedes
                 the
                 knowledge
                 of
                 all
                 supernaturall
                 truths
                 whatsoeuer
                 .
                 The
                 instruments
                 ,
                 whereby
                 hee
                 communicates
                 them
                 vnto
                 vs
                 ,
                 are
                 threefold
                 ;
                 first
                 ,
                 his
                 Spirit
                 ,
                 whereby
                 he
                 speakes
                 inwardly
                 vnto
                 vs
                 ,
                 both
                 enlightning
                 vs
                 to
                 behold
                 ,
                 and
                 perswading
                 vs
                 to
                 beleeue
                 the
                 sense
                 and
                 meaning
                 of
                 his
                 mysteries
                 .
                 Yet
                 is
                 not
                 this
                 a
                 priuate
                 spirit
                 ,
                 because
                 it
                 reueales
                 not
                 ought
                 vnto
                 vs
                 besides
                 the
                 publicke
                 writing
                 ,
                 nor
                 ordinarily
                 without
                 the
                 ministerie
                 of
                 the
                 Church
                 .
                 For
                 to
                 speake
                 more
                 clearely
                 ,
                 a
                 spirit
                 may
                 be
                 termed
                 priuate
                 .
                 Either
                 
                   
                     1.
                     
                     
                       Ratione
                       Principij
                    
                     ,
                     in
                     regard
                     of
                     the
                     author
                     and
                     efficient
                     from
                     whence
                     it
                     comes
                     .
                  
                   
                     2.
                     
                     
                       Ratione
                       Subiecti
                    
                     ,
                     in
                     regard
                     of
                     the
                     subiect
                     or
                     person
                     in
                     which
                     it
                     dwells
                     .
                  
                   
                     3.
                     
                     
                       Ratione
                       Medij
                    
                     ,
                     in
                     regard
                     of
                     the
                     meanes
                     which
                     it
                     vseth
                     .
                  
                
              
               
                 Now
                 the
                 spirit
                 wherby
                 we
                 iudge
                 of
                 diuine
                 truths
                 ,
                 howsoeuer
                 it
                 may
                 bee
                 termed
                 priuate
                 ,
                 in
                 regard
                 of
                 the
                 
                   Subiect
                   or
                   Person
                
                 wherin
                 it
                 inhabites
                 ,
                 hee
                 being
                 haply
                 (
                 as
                 most
                 men
                 are
                 )
                 of
                 a
                 priuat
                 condition
                 ;
                 yet
                 we
                 allow
                 it
                 not
                 to
                 bee
                 priuate
                 ,
                 either
                 in
                 regard
                 of
                 the
                 meanes
                 which
                 it
                 vseth
                 ,
                 which
                 are
                 the
                 reading
                 of
                 the
                 Scriptures
                 ,
                 publike
                 ministerie
                 of
                 the
                 Church
                 ,
                 Councells
                 ,
                 Fathers
                 ,
                 &c.
                 or
                 in
                 respect
                 of
                 the
                 
                   Author
                   &
                   efficient
                
                 thereof
                 ,
                 which
                 is
                 the
                 Holy
                 Ghost
                 ,
                 the
                 common
                 father
                 of
                 light
                 and
                 grace
                 ,
                 at
                 which
                 kind
                 of
                 spirit
                 Saint
                 Peter
                 specially
                 aymes
                 ,
                 when
                 hee
                 saith
                 ,
                 
                   no
                   Scripture
                   is
                   of
                   priuate
                   interpretation
                   .
                   2.
                   
                   Pet.
                
                 1.
                 
              
               
               
                 The
                 second
                 instrument
                 whereby
                 God
                 declares
                 his
                 sentence
                 ,
                 is
                 the
                 Scripture
                 ;
                 which
                 is
                 the
                 only
                 outward
                 infallible
                 rule
                 whereby
                 Controuersies
                 may
                 be
                 resolued
                 and
                 decided
                 ,
                 and
                 is
                 not
                 to
                 be
                 accounted
                 imperfect
                 or
                 vnsufficient
                 ,
                 for
                 this
                 purpose
                 ,
                 because
                 all
                 men
                 are
                 not
                 able
                 to
                 pry
                 forth
                 with
                 into
                 the
                 meaning
                 thereof
                 throughout
                 ;
                 or
                 for
                 that
                 it
                 wants
                 vocall
                 organs
                 to
                 expresse
                 ,
                 which
                 (
                 amidst
                 varietie
                 of
                 senses
                 attributed
                 vnto
                 it
                 )
                 is
                 his
                 owne
                 .
                 For
                 it
                 promiseth
                 not
                 to
                 doe
                 this
                 ,
                 but
                 to
                 those
                 who
                 are
                 enlightned
                 with
                 the
                 spirit
                 ,
                 and
                 which
                 make
                 right
                 vse
                 of
                 the
                 publike
                 meanes
                 ,
                 as
                 the
                 ministerie
                 of
                 the
                 Church
                 ,
                 reading
                 of
                 Authors
                 ,
                 comparing
                 of
                 places
                 ,
                 and
                 the
                 like
                 ;
                 Logicians
                 telling
                 vs
                 ,
                 that
                 an
                 instrument
                 is
                 then
                 sayd
                 to
                 be
                 sufficient
                 ,
                 not
                 when
                 it
                 serues
                 for
                 all
                 vses
                 and
                 in
                 all
                 manners
                 whatsoeuer
                 ,
                 but
                 when
                 it
                 serues
                 to
                 such
                 an
                 end
                 ,
                 and
                 in
                 such
                 sort
                 applyed
                 ,
                 as
                 the
                 principall
                 efficient
                 hath
                 ordainedit
                 ;
                 as
                 a
                 writing
                 is
                 then
                 sufficiently
                 legeable
                 ,
                 if
                 those
                 which
                 haue
                 eyes
                 and
                 a
                 will
                 therunto
                 ,
                 can
                 read
                 it
                 ,
                 though
                 to
                 the
                 blind
                 and
                 negligent
                 it
                 seeme
                 otherwise
                 .
              
               
                 The
                 third
                 instrument
                 whereby
                 God
                 publisheth
                 his
                 decrees
                 ,
                 is
                 the
                 Church
                 ,
                 and
                 in
                 it
                 the
                 Bishops
                 and
                 Pastors
                 thereof
                 ,
                 whether
                 assembled
                 in
                 Councels
                 ,
                 or
                 otherwise
                 considered
                 in
                 their
                 ordinarie
                 ministerie
                 .
                 This
                 holds
                 the
                 place
                 of
                 an
                 Herald
                 ,
                 and
                 howsoeuer
                 it
                 stands
                 not
                 in
                 equipage
                 with
                 the
                 two
                 former
                 ,
                 yet
                 God
                 hath
                 commanded
                 vs
                 to
                 heare
                 it
                 ,
                 and
                 promised
                 that
                 it
                 shall
                 neuer
                 erre
                 in
                 fundamentall
                 points
                 either
                 totally
                 or
                 finally
                 ;
              
               
                 So
                 that
                 in
                 summe
                 the
                 
                   totall
                   and
                   plenary
                   indicature
                
                 of
                 matters
                 of
                 Faith
                 ,
                 belongs
                 to
                 the
                 Holy
                 Ghost
                 ,
                 
                 whereby
                 the
                 Iudge
                 of
                 these
                 things
                 properly
                 taken
                 ,
                 is
                 he
                 alone
                 ;
                 the
                 gift
                 of
                 his
                 spirit
                 ,
                 the
                 Scriptures
                 and
                 the
                 Church
                 ,
                 are
                 but
                 
                   partiall
                   instruments
                
                 of
                 promulgation
                 ,
                 seruing
                 onely
                 as
                 seuerall
                 trunkes
                 and
                 pipes
                 ,
                 whereby
                 his
                 decree
                 arriues
                 at
                 the
                 eares
                 of
                 our
                 vnderstanding
                 ;
                 yet
                 if
                 any
                 shall
                 compare
                 the
                 outward
                 instruments
                 together
                 ,
                 
                   the
                   Church
                
                 and
                 the
                 Scriptures
                 and
                 demand
                 ,
                 by
                 which
                 of
                 the
                 two
                 it
                 is
                 that
                 the
                 Holy
                 Ghost
                 speakes
                 properly
                 ;
                 as
                 hee
                 is
                 iudge
                 of
                 Controuersies
                 ,
                 and
                 on
                 which
                 wee
                 are
                 finally
                 to
                 rest
                 for
                 his
                 infallible
                 sentence
                 ;
                 I
                 answer
                 ,
                 not
                 the
                 Church
                 ,
                 but
                 the
                 Scriptures
                 .
                 First
                 in
                 respect
                 of
                 their
                 dignity
                 ,
                 because
                 the
                 Scriptures
                 are
                 the
                 immediate
                 worke
                 of
                 God
                 ,
                 dictated
                 by
                 his
                 Spirit
                 ;
                 Whereas
                 the
                 expositions
                 of
                 the
                 Church
                 proceed
                 not
                 immediately
                 from
                 God
                 ,
                 but
                 mediating
                 the
                 voice
                 of
                 the
                 Scriptures
                 .
                 Secondly
                 in
                 respect
                 of
                 their
                 certainty
                 ,
                 for
                 the
                 church
                 is
                 subiect
                 to
                 error
                 ,
                 the
                 Scriptures
                 are
                 not
                 .
                 Againe
                 the
                 truth
                 in
                 regard
                 of
                 the
                 Scriptures
                 is
                 fixt
                 ,
                 and
                 therefore
                 easie
                 to
                 be
                 there
                 found
                 ,
                 shee
                 being
                 alwayes
                 lodged
                 in
                 the
                 same
                 bookes
                 ,
                 but
                 in
                 regard
                 of
                 the
                 Church
                 it
                 is
                 Ambulatorie
                 ,
                 and
                 therefore
                 needes
                 more
                 search
                 to
                 discouer
                 it
                 there
                 ,
                 as
                 not
                 being
                 entayled
                 either
                 to
                 chaire
                 ,
                 place
                 or
                 person
                 .
                 Thirdly
                 in
                 respect
                 of
                 the
                 
                   order
                   and
                   manner
                   of
                   knowing
                   them
                   ,
                
                 for
                 howsoeuer
                 by
                 a
                 
                   confused
                   knowledge
                
                 ,
                 the
                 Church
                 may
                 bee
                 
                   notior
                   Scripturis
                
                 ,
                 knowen
                 better
                 then
                 the
                 Scriptures
                 ,
                 and-before
                 them
                 ,
                 yet
                 
                   according
                   to
                   a
                   distinct
                   knowledge
                
                 ,
                 are
                 the
                 Scriptures
                 
                   notiores
                   Ecclesia
                
                 ,
                 knowne
                 better
                 and
                 sooner
                 then
                 the
                 Church
                 ;
                 for
                 the
                 true
                 Scriptures
                 ,
                 are
                 knowne
                 by
                 their
                 owne
                 light
                 ,
                 but
                 the
                 true
                 Church
                 ,
                 is
                 not
                 knowne
                 but
                 by
                 the
                 light
                 of
                 the
                 Scriptures
                 .
              
               
               
                 The
                 conceit
                 ,
                 that
                 the
                 Church
                 must
                 be
                 accompanied
                 with
                 infallibilitie
                 ,
                 if
                 to
                 no
                 other
                 end
                 ,
                 yet
                 to
                 make
                 a
                 finall
                 end
                 of
                 Controuersies
                 vpon
                 earth
                 ,
                 is
                 ridiculous
                 ;
                 for
                 if
                 they
                 suppose
                 a
                 finall
                 end
                 of
                 Controuersies
                 
                   amongst
                   all
                   men
                
                 ,
                 whatsoeuer
                 ,
                 first
                 ,
                 they
                 suppose
                 that
                 which
                 shall
                 neuer
                 be
                 whilest
                 the
                 Church
                 is
                 militant
                 vpon
                 earth
                 ,
                 for
                 the
                 Apostle
                 tells
                 vs
                 ,
                 that
                 
                   there
                   must
                   be
                   heresies
                   .
                   1.
                   
                   Cor.
                
                 11.
                 
                 Secondly
                 ,
                 they
                 present
                 a
                 meanes
                 vncompetent
                 to
                 compasse
                 that
                 which
                 they
                 designe
                 ,
                 by
                 naming
                 the
                 Church
                 of
                 Rome
                 ,
                 to
                 that
                 office
                 ;
                 both
                 in
                 that
                 she
                 is
                 a
                 partie
                 ,
                 and
                 hath
                 not
                 as
                 yet
                 cleared
                 her
                 title
                 to
                 that
                 dignitie
                 ,
                 and
                 in
                 that
                 infallibilitie
                 in
                 the
                 Iudge
                 is
                 not
                 sufficient
                 to
                 compose
                 differences
                 in
                 supernaturall
                 matters
                 ,
                 without
                 grace
                 in
                 the
                 hearer
                 ,
                 which
                 is
                 no
                 coyne
                 ,
                 that
                 comes
                 out
                 of
                 the
                 Popes
                 treasurie
                 ,
                 nor
                 hear
                 be
                 that
                 growes
                 in
                 his
                 Garden
                 ,
                 but
                 raines
                 from
                 heauen
                 where
                 and
                 what
                 measure
                 God
                 pleaseth
                 .
                 On
                 the
                 other
                 side
                 ,
                 if
                 more
                 particularlie
                 ,
                 they
                 require
                 an
                 end
                 of
                 Controuersies
                 amongst
                 
                   those
                   whom
                   God
                   hath
                   elected
                   ,
                   and
                   that
                   so
                   farre
                   as
                   is
                   necessarie
                   for
                   the
                   saluation
                   of
                   their
                   soules
                   ,
                
                 it
                 is
                 needlesse
                 to
                 attribute
                 infallibilitie
                 to
                 the
                 Church
                 ,
                 for
                 the
                 seruing
                 of
                 this
                 Cure
                 ;
                 because
                 
                   to
                   them
                
                 ,
                 God
                 supplyes
                 the
                 infallible
                 assurance
                 of
                 his
                 truth
                 by
                 meanes
                 more
                 excellent
                 and
                 agreeable
                 to
                 the
                 nature
                 of
                 his
                 spirituall
                 Kingdome
                 ,
                 to
                 wit
                 ,
                 by
                 his
                 Wisedome
                 ,
                 in
                 furnishing
                 them
                 with
                 a
                 rule
                 ,
                 both
                 able
                 to
                 bee
                 knowne
                 by
                 its
                 notes
                 and
                 characters
                 ,
                 and
                 also
                 sufficient
                 to
                 decide
                 all
                 necessarie
                 questions
                 that
                 may
                 at
                 any
                 time
                 be
                 incident
                 ;
                 
                   by
                   his
                   Grace
                
                 enabling
                 them
                 to
                 see
                 the
                 truth
                 and
                 demonstrating
                 the
                 certaintie
                 thereof
                 to
                 their
                 consciences
                 ,
                 and
                 
                   by
                   his
                   Prouidence
                
                 raising
                 vp
                 faithfull
                 
                 Pastors
                 in
                 one
                 place
                 or
                 other
                 ,
                 to
                 prepare
                 ,
                 open
                 and
                 display
                 those
                 verities
                 and
                 decisions
                 to
                 the
                 flocke
                 .
              
               
                 Many
                 like
                 cratchets
                 to
                 these
                 ,
                 and
                 answered
                 by
                 the
                 same
                 grounds
                 ,
                 doe
                 issue
                 daily
                 out
                 of
                 the
                 Iesuits
                 warehouse
                 ,
                 as
                 for
                 example
                 ,
                 if
                 wee
                 produce
                 one
                 place
                 of
                 Scripture
                 to
                 proue
                 the
                 meaning
                 of
                 another
                 ,
                 they
                 bid
                 them
                 call
                 vpon
                 vs
                 to
                 alleadge
                 a
                 third
                 place
                 ,
                 which
                 shall
                 say
                 that
                 this
                 place
                 ought
                 to
                 bee
                 expounded
                 by
                 that
                 ,
                 as
                 if
                 wee
                 needed
                 a
                 Text
                 to
                 proue
                 God
                 no
                 lyar
                 ,
                 or
                 that
                 he
                 doth
                 not
                 contradict
                 himselfe
                 .
                 If
                 in
                 disputing
                 vpon
                 any
                 subiect
                 ,
                 we
                 goe
                 about
                 to
                 destroy
                 their
                 Assertion
                 ,
                 they
                 will
                 them
                 to
                 presse
                 vs
                 to
                 shew
                 not
                 onely
                 our
                 affirmatiues
                 ,
                 as
                 before
                 ,
                 but
                 also
                 our
                 negatiues
                 iust
                 in
                 so
                 many
                 vowells
                 and
                 consonants
                 in
                 the
                 Bible
                 ,
                 as
                 we
                 expresse
                 them
                 ;
                 whereas
                 not
                 onely
                 consequences
                 drawn
                 from
                 thence
                 are
                 sufficient
                 for
                 that
                 purpose
                 ,
                 but
                 also
                 this
                 one
                 thing
                 ,
                 not
                 to
                 bee
                 contayned
                 in
                 the
                 Scriptures
                 either
                 directly
                 or
                 by
                 consequence
                 ,
                 is
                 in
                 effect
                 all
                 one
                 ,
                 as
                 to
                 bee
                 no
                 article
                 of
                 faith
                 .
                 In
                 a
                 word
                 ,
                 if
                 to
                 these
                 and
                 the
                 like
                 mountebanke
                 affronts
                 ,
                 wee
                 answer
                 them
                 not
                 according
                 to
                 their
                 minde
                 ,
                 they
                 furnish
                 their
                 Schollers
                 with
                 premeditated
                 speeches
                 and
                 scoffes
                 ,
                 to
                 say
                 ,
                 that
                 they
                 brought
                 vs
                 to
                 that
                 plunge
                 ,
                 as
                 to
                 vse
                 these
                 wordes
                 ,
                 
                 
                   that
                   is
                   to
                   say
                
                 ,
                 and
                 
                   it
                   is
                   so
                   by
                   consequence
                
                 ,
                 and
                 to
                 say
                 that
                 a
                 Coach
                 is
                 also
                 a
                 consequence
                 ,
                 because
                 it
                 followeth
                 the
                 Horses
                 .
              
               
                 This
                 method
                 of
                 disputing
                 was
                 inuented
                 first
                 by
                 
                 Gontier
                 a
                 French
                 Iesuite
                 ;
                 polisht
                 by
                 Veronus
                 ,
                 sometimes
                 one
                 of
                 the
                 same
                 Order
                 ;
                 practised
                 by
                 Arnoldus
                 the
                 Confessor
                 in
                 most
                 of
                 his
                 late
                 bickerings
                 ;
                 approued
                 
                 by
                 the
                 Prelates
                 of
                 France
                 assembled
                 at
                 Burdeaux
                 ,
                 
                 An.
                 1621.
                 as
                 also
                 at
                 Rome
                 and
                 by
                 sundrie
                 Vniuersities
                 ;
                 commended
                 by
                 the
                 Pope
                 ,
                 and
                 the
                 Societie
                 newly
                 erected
                 at
                 Rome
                 by
                 the
                 Bull
                 of
                 Gregorie
                 the
                 fifteenth
                 ,
                 for
                 the
                 Conuersion
                 of
                 Heretikes
                 ,
                 intituled
                 ,
                 
                   The
                   holy
                   congregation
                   of
                   the
                   propagation
                   of
                   the
                   faith
                
                 ;
                 and
                 so
                 farre
                 admired
                 ,
                 that
                 this
                 Veronus
                 ,
                 hath
                 in
                 imitation
                 of
                 that
                 Roman
                 societie
                 procured
                 letters
                 Patents
                 for
                 the
                 establishing
                 of
                 a
                 French
                 Congregation
                 of
                 Missionaries
                 ,
                 as
                 hee
                 termes
                 them
                 ,
                 cull'd
                 out
                 of
                 all
                 Orders
                 and
                 Vniuersities
                 ,
                 who
                 dispersing
                 themselues
                 throughout
                 the
                 Kingdome
                 ,
                 shall
                 after
                 the
                 Sermon
                 ended
                 ,
                 by
                 this
                 method
                 alone
                 so
                 blanke
                 the
                 Ministers
                 of
                 the
                 Reformed
                 side
                 ,
                 that
                 within
                 foure
                 or
                 fiue
                 yeeres
                 he
                 doubts
                 not
                 but
                 to
                 conuert
                 all
                 within
                 that
                 Kingdome
                 to
                 the
                 Roman
                 faith
                 .
                 To
                 bee
                 short
                 ,
                 this
                 method
                 hath
                 trauailed
                 most
                 parts
                 of
                 Christendome
                 ,
                 being
                 translated
                 into
                 seuerall
                 languages
                 ,
                 and
                 (
                 as
                 out-landish
                 toyes
                 cannot
                 long
                 want
                 a
                 Merchant
                 to
                 transport
                 them
                 hither
                 )
                 so
                 this
                 hath
                 beene
                 lately
                 taught
                 to
                 speake
                 English
                 ,
                 and
                 applyed
                 to
                 the
                 articles
                 of
                 our
                 Church
                 ,
                 as
                 before
                 it
                 was
                 to
                 the
                 Articles
                 of
                 the
                 French
                 reformed
                 ;
                 wherein
                 such
                 confidence
                 is
                 put
                 ,
                 that
                 Veronus
                 vnder-takes
                 to
                 make
                 a
                 Cobler
                 able
                 thereby
                 to
                 put
                 the
                 learnedst
                 Minister
                 of
                 France
                 to
                 a
                 
                   non
                   plus
                
                 ,
                 though
                 he
                 deale
                 so
                 fauourably
                 with
                 him
                 as
                 to
                 allow
                 him
                 the
                 Geneua
                 Bible
                 or
                 what
                 translation
                 else
                 ,
                 hee
                 best
                 likes
                 ,
                 to
                 boote
                 .
                 It
                 seemes
                 ,
                 a
                 Coblers
                 disputations
                 are
                 thought
                 good
                 enough
                 to
                 beget
                 a
                 Colliars
                 faith
                 ,
                 which
                 to
                 effect
                 in
                 the
                 cōmon
                 people
                 ,
                 is
                 the
                 Iesuites
                 greatest
                 ambition
                 .
              
               
                 It
                 needes
                 not
                 bee
                 doubted
                 ,
                 but
                 that
                 this
                 method
                 
                 may
                 as
                 easily
                 ,
                 if
                 not
                 with
                 more
                 aduantage
                 to
                 vs
                 ,
                 be
                 retorted
                 vpon
                 our
                 aduersaries
                 ;
                 and
                 that
                 it
                 is
                 no
                 difficult
                 taske
                 to
                 beate
                 them
                 with
                 their
                 owne
                 weapons
                 .
                 But
                 it
                 shall
                 not
                 be
                 amisse
                 to
                 obserue
                 ,
                 from
                 these
                 new
                 inuented
                 shifts
                 of
                 the
                 Iesuites
                 ,
                 into
                 what
                 a
                 straight
                 they
                 are
                 brought
                 ,
                 that
                 they
                 dare
                 not
                 enter
                 the
                 lists
                 ,
                 but
                 vpon
                 most
                 vniust
                 and
                 vnreasonable
                 conditions
                 .
                 They
                 bid
                 vs
                 to
                 demonstrate
                 that
                 by
                 sensible
                 euidence
                 and
                 reason
                 ,
                 which
                 themselues
                 confesse
                 cannot
                 bee
                 rightly
                 apprehended
                 without
                 faith
                 ,
                 which
                 is
                 as
                 much
                 as
                 if
                 one
                 should
                 bid
                 his
                 fellow
                 to
                 see
                 with
                 his
                 Nose
                 ,
                 or
                 smell
                 with
                 his
                 Eyes
                 .
                 They
                 require
                 the
                 meanest
                 of
                 our
                 side
                 ,
                 to
                 proue
                 that
                 which
                 is
                 not
                 absolutely
                 requisite
                 for
                 euery
                 man
                 to
                 know
                 .
                 They
                 challenge
                 vs
                 to
                 shew
                 ,
                 and
                 threaten
                 their
                 pupils
                 with
                 thunder-bolts
                 if
                 they
                 see
                 .
                 In
                 a
                 word
                 ,
                 they
                 are
                 contented
                 to
                 venture
                 a
                 disputation
                 ,
                 prouided
                 wee
                 forbeare
                 therein
                 the
                 vse
                 of
                 Consequences
                 or
                 Reason
                 ,
                 as
                 if
                 Poperie
                 could
                 no
                 longer
                 subsist
                 ,
                 vnlesse
                 the
                 reasonable
                 soule
                 should
                 resigne
                 her
                 office
                 ,
                 and
                 men
                 could
                 bee
                 perswaded
                 to
                 turne
                 either
                 beasts
                 ,
                 mad-men
                 or
                 fooles
                 .
              
               
                 And
                 hitherto
                 haue
                 I
                 treated
                 of
                 the
                 act
                 of
                 faith
                 implyed
                 in
                 this
                 article
                 ,
                 which
                 at
                 the
                 first
                 appearing
                 no
                 bigger
                 then
                 a
                 mans
                 hand
                 ,
                 grew
                 at
                 length
                 ,
                 like
                 Elias
                 clowd
                 ,
                 so
                 great
                 that
                 it
                 well-nigh
                 ouer-shadowed
                 
                 my
                 whole
                 text
                 ,
                 and
                 I
                 was
                 drench'd
                 therein
                 ,
                 ere
                 I
                 could
                 arriue
                 at
                 Iesrael
                 .
                 But
                 now
                 I
                 hope
                 ,
                 the
                 threatning
                 storme
                 is
                 ouer-past
                 ,
                 and
                 the
                 obiect
                 of
                 this
                 faith
                 ,
                 
                   the
                   holy
                   Catholike
                   Church
                
                 ,
                 like
                 the
                 Citie
                 of
                 God
                 ,
                 discouers
                 it selfe
                 to
                 your
                 view
                 ,
                 vpon
                 whose
                 description
                 I
                 purpose
                 (
                 God
                 willing
                 )
                 to
                 aduenture
                 ,
                 in
                 that
                 which
                 followeth
                 .
              
            
          
           
             
             
             
               Credo
               Ecclesiam
               Sanctam
               Catholicam
               .
               I
               beleeue
               the
               holy
               Catholike
               Church
               .
            
             
               The
               second
               Part.
               
            
             
               
                 
                   SECT
                   .
                   I.
                
                 The
                 first
                 way
                 whereby
                 one
                 may
                 know
                 the
                 Church
                 to
                 bee
                 Catholike
                 or
                 Vniuersall
                 .
              
               
                 HAuing
                 in
                 the
                 former
                 part
                 treated
                 of
                 that
                 
                   act
                   of
                   Faith
                
                 ,
                 which
                 is
                 implyed
                 and
                 intimated
                 in
                 this
                 present
                 Article
                 ,
                 the
                 course
                 and
                 order
                 of
                 the
                 wordes
                 ,
                 leade
                 me
                 vnto
                 the
                 obiect
                 of
                 that
                 act
                 ,
                 the
                 Church
                 ;
                 whose
                 definitions
                 being
                 many
                 ,
                 and
                 those
                 not
                 a
                 little
                 controuersed
                 ,
                 I
                 shall
                 content
                 my selfe
                 with
                 that
                 description
                 of
                 it
                 which
                 is
                 insinuated
                 in
                 the
                 
                 Creed
                 ,
                 that
                 
                   it
                   is
                   a
                   societie
                   of
                   men
                   professing
                   the
                   Faith
                   ,
                   called
                   out
                   of
                   the
                   world
                
                 (
                 for
                 so
                 doth
                 the
                 word
                 Ecclesia
                 imply
                 )
                 and
                 
                   qualified
                   with
                   two
                   attributes
                   or
                   properties
                   ,
                   Holinesse
                   and
                   Vniuersalitie
                   .
                
              
               
                 Concerning
                 the
                 first
                 of
                 these
                 ,
                 which
                 is
                 Holinesse
                 ,
                 I
                 purpose
                 not
                 to
                 insist
                 long
                 vpon
                 it
                 at
                 this
                 present
                 ;
                 sufficient
                 it
                 is
                 ,
                 that
                 it
                 is
                 called
                 Holy
                 in
                 three
                 respects
                 .
                 Viz.
                 
                 
                   
                     1.
                     
                     First
                     ,
                     in
                     respect
                     of
                     the
                     Righteousnesse
                     and
                     Holinesse
                     of
                     Christ
                     imputed
                     ,
                     which
                     may
                     be
                     termed
                     
                       sanctitas
                       imputata
                    
                     ,
                     an
                     imputed
                     sanctitie
                     .
                  
                   
                     2.
                     
                     Secondly
                     ,
                     in
                     respect
                     of
                     those
                     degrees
                     of
                     sanctification
                     ,
                     wherewith
                     it
                     is
                     endowed
                     in
                     this
                     life
                     ,
                     which
                     may
                     be
                     termed
                     
                       sanctitas
                       inchoata
                    
                     ,
                     an
                     holinesse
                     begun
                     here
                     ,
                     and
                     consummated
                     in
                     the
                     world
                     to
                     come
                     .
                  
                   
                     3.
                     
                     Thirdly
                     ,
                     in
                     respect
                     of
                     the
                     rule
                     and
                     law
                     by
                     which
                     it
                     is
                     directed
                     to
                     serue
                     God
                     with
                     holinesse
                     and
                     righteousnesse
                     ,
                     all
                     the
                     dayes
                     of
                     our
                     life
                     ,
                     which
                     therefore
                     may
                     bee
                     termed
                     
                       sanctitas
                       imperata
                    
                     ,
                     an
                     holinesse
                     commanded
                     and
                     inioyned
                     .
                  
                
              
               
                 The
                 second
                 propertie
                 of
                 the
                 Church
                 ,
                 is
                 Catholike
                 ,
                 concerning
                 which
                 ,
                 two
                 things
                 may
                 bee
                 deduced
                 out
                 of
                 the
                 Creed
                 ;
                 
                   modus
                   essendi
                
                 ,
                 the
                 manner
                 of
                 its
                 so
                 being
                 ,
                 and
                 
                   modus
                   cognoscendi
                
                 ,
                 the
                 manner
                 of
                 knowing
                 it
                 to
                 bee
                 so
                 .
              
               
                 
                   Modus
                   essendi
                
                 ,
                 the
                 manner
                 of
                 the
                 Church
                 Catholikes
                 being
                 ,
                 cannot
                 better
                 bee
                 exprest
                 then
                 by
                 the
                 word
                 Catholike
                 it selfe
                 .
                 For
                 Catholike
                 implyes
                 that
                 the
                 Christian
                 Church
                 is
                 no
                 peculiar
                 ,
                 copt
                 and
                 shut
                 
                 vp
                 within
                 the
                 Land
                 of
                 Canaan
                 ,
                 or
                 the
                 Territories
                 of
                 Iacob
                 ;
                 no
                 tenure
                 intayled
                 to
                 the
                 Heires
                 of
                 Abraham
                 according
                 to
                 the
                 flesh
                 ;
                 or
                 Lease
                 expiring
                 with
                 the
                 death
                 and
                 funerall
                 of
                 our
                 Sauiour
                 ,
                 such
                 as
                 was
                 the
                 Church
                 and
                 Synagogue
                 of
                 the
                 Iewes
                 ,
                 but
                 generall
                 and
                 vniuersall
                 ,
                 and
                 that
                 in
                 three
                 respects
                 .
                 Viz.
                 
                 
                   
                     1.
                     
                     First
                     ,
                     in
                     respect
                     of
                     place
                     ,
                     because
                     it
                     is
                     diffused
                     and
                     dispersed
                     through
                     all
                     Lands
                     and
                     Countries
                     ,
                     as
                     it
                     is
                     written
                     ,
                     
                       Reuel
                       .
                       5.
                       
                       Thou
                       hast
                       redeemed
                       vs
                       with
                       thy
                       bloud
                       ,
                       out
                       of
                       euery
                       kindred
                       ,
                       and
                       tongue
                       ,
                       and
                       people
                       ,
                       and
                       nation
                       .
                    
                     Not
                     that
                     the
                     Church
                     is
                     to
                     be
                     in
                     all
                     Prouinces
                     of
                     the
                     world
                     ,
                     
                       simul
                       &
                       semel
                    
                     ,
                     at
                     one
                     and
                     the
                     same
                     time
                     ,
                     but
                     as
                     Bellarmin
                     in
                     his
                     fourth
                     booke
                     
                       de
                       Ecclesia
                    
                     and
                     seuenth
                     chapter
                     ,
                     gathers
                     out
                     of
                     Driedo
                     ,
                     it
                     sufficeth
                     that
                     it
                     haue
                     beene
                     or
                     hereafter
                     bee
                     in
                     all
                     Lands
                     and
                     Nations
                     ,
                     at
                     least
                     successiuè
                     ,
                     successiuely
                     one
                     after
                     another
                     .
                  
                   
                     2.
                     
                     Secondly
                     ,
                     in
                     respect
                     of
                     the
                     persons
                     ,
                     because
                     it
                     excludes
                     no
                     sort
                     or
                     condition
                     of
                     men
                     .
                     
                       There
                       is
                       neither
                       Iew
                       nor
                       Greeke
                       ,
                       there
                       is
                       neither
                       Bond
                       nor
                       Free
                       ,
                       there
                       is
                       neither
                       Male
                       nor
                       Female
                       ,
                       for
                       yee
                       are
                       all
                       one
                       in
                       Christ
                       Iesus
                       ,
                    
                     saith
                     the
                     Apostle
                     ,
                     Gal.
                     3.
                     
                  
                   
                     3.
                     
                     Thirdly
                     ,
                     in
                     respect
                     of
                     time
                     ,
                     because
                     it
                     shall
                     neuer
                     cease
                     nor
                     faile
                     ,
                     but
                     continue
                     in
                     one
                     place
                     or
                     other
                     ,
                     vntill
                     the
                     last
                     day
                     ,
                     according
                     to
                     that
                     promise
                     of
                     our
                     Sauiour
                     ,
                     
                       that
                       hee
                       would
                       be
                       with
                       vs
                       alwayes
                       ,
                       euen
                       vnto
                       the
                       end
                       of
                       the
                       world
                       ,
                    
                     Matth.
                     28.
                     
                  
                
              
               
                 Thus
                 you
                 see
                 
                   modum
                   essendi
                
                 ,
                 the
                 manner
                 of
                 the
                 
                 Church
                 Catholikes
                 being
                 ,
                 but
                 
                   modus
                   cognoscendi
                
                 ,
                 the
                 manner
                 of
                 knowing
                 it
                 ,
                 is
                 more
                 questionable
                 ;
                 for
                 on
                 it
                 depends
                 that
                 great
                 question
                 of
                 our
                 dayes
                 ,
                 wherein
                 the
                 Iesuites
                 so
                 triumph
                 ,
                 concerning
                 the
                 perpetuitie
                 and
                 visibilitie
                 of
                 our
                 Church
                 in
                 all
                 Ages
                 .
                 For
                 our
                 better
                 progresse
                 wherein
                 ,
                 wee
                 are
                 to
                 note
                 ,
                 that
                 a
                 thing
                 may
                 bee
                 knowne
                 two
                 manner
                 of
                 wayes
                 .
                 Viz.
                 
                 
                   
                     1.
                     
                     The
                     one
                     
                       a
                       priori
                    
                     ,
                     that
                     is
                     ,
                     by
                     arguments
                     drawne
                     from
                     causes
                     ,
                     or
                     principles
                     ,
                     which
                     force
                     an
                     assent
                     to
                     a
                     thing
                     ,
                     though
                     as
                     yet
                     one
                     sees
                     not
                     the
                     truth
                     of
                     the
                     same
                     by
                     experience
                     .
                     Thus
                     from
                     that
                     principle
                     in
                     Philosophie
                     ,
                     that
                     heauie
                     things
                     tend
                     downewards
                     to
                     the
                     center
                     ,
                     I
                     know
                     that
                     a
                     plummet
                     of
                     lead
                     ,
                     would
                     fall
                     to
                     the
                     center
                     of
                     the
                     earth
                     ,
                     if
                     no
                     thicke
                     or
                     grosse
                     body
                     interposed
                     it selfe
                     ,
                     although
                     I
                     neuer
                     saw
                     any
                     conclusion
                     or
                     practice
                     of
                     the
                     fame
                     .
                     Thus
                     from
                     that
                     principle
                     in
                     Diuinitie
                     ,
                     that
                     there
                     is
                     a
                     resurrection
                     of
                     the
                     body
                     ,
                     I
                     beleeue
                     that
                     who
                     euer
                     lye
                     buried
                     in
                     their
                     Sepulchres
                     ,
                     shall
                     rise
                     againe
                     ,
                     although
                     mine
                     eyes
                     were
                     neuer
                     witnesses
                     of
                     any
                     such
                     resurrection
                     .
                  
                   
                     2.
                     
                     The
                     other
                     
                       a
                       posteriori
                    
                     ,
                     that
                     is
                     ,
                     by
                     arguments
                     drawn
                     from
                     the
                     effects
                     to
                     the
                     cause
                     ,
                     or
                     by
                     grounding
                     ones
                     knowledge
                     and
                     certaintie
                     vpon
                     the
                     sense
                     of
                     an
                     experiment
                     ,
                     as
                     when
                     one
                     beleeues
                     that
                     the
                     fire
                     is
                     hot
                     ,
                     because
                     hee
                     feeles
                     it
                     burne
                     ,
                     or
                     that
                     the
                     Sea
                     is
                     salt
                     because
                     he
                     tastes
                     it
                     brinish
                     .
                  
                
              
               
                 Both
                 these
                 haue
                 their
                 vses
                 being
                 rightly
                 and
                 with
                 
                 due
                 circumspection
                 applyed
                 ,
                 but
                 they
                 are
                 not
                 alwayes
                 and
                 in
                 all
                 subiects
                 alike
                 demonstratiue
                 ,
                 and
                 therefore
                 the
                 question
                 will
                 bee
                 ,
                 
                   which
                   of
                   them
                   the
                   Creed
                   requires
                   for
                   the
                   procuring
                   of
                   a
                   firme
                   beliefe
                   and
                   assent
                   to
                   this
                   article
                   of
                   the
                   Catholike
                   Church
                   .
                
              
               
                 I
                 must
                 confesse
                 ,
                 that
                 arguments
                 
                   a
                   posteriori
                
                 ,
                 that
                 is
                 ,
                 from
                 testimonies
                 of
                 men
                 ,
                 pointing
                 out
                 by
                 name
                 the
                 Professors
                 and
                 vpholders
                 of
                 any
                 Religion
                 in
                 all
                 Ages
                 ,
                 is
                 a
                 great
                 motiue
                 and
                 inducement
                 to
                 perswade
                 ,
                 that
                 such
                 a
                 Religion
                 is
                 Catholike
                 ,
                 that
                 is
                 vniuersall
                 in
                 respect
                 of
                 place
                 ,
                 persons
                 ,
                 and
                 time
                 ;
                 and
                 that
                 the
                 Church
                 professing
                 such
                 a
                 Religion
                 is
                 of
                 the
                 like
                 amplitude
                 and
                 antiquitie
                 .
                 But
                 yet
                 this
                 is
                 not
                 that
                 
                   modus
                   cognoscendi
                
                 ,
                 that
                 manner
                 of
                 knowing
                 the
                 true
                 Church
                 ,
                 to
                 be
                 Catholike
                 ,
                 which
                 is
                 proper
                 to
                 the
                 Creed
                 ,
                 or
                 by
                 which
                 Faith
                 cleaues
                 vnto
                 it
                 ,
                 and
                 beleeues
                 it
                 ,
                 as
                 an
                 article
                 of
                 saluation
                 :
                 that
                 manner
                 of
                 knowing
                 it
                 to
                 be
                 so
                 ,
                 is
                 onely
                 
                   a
                   priori
                
                 ,
                 by
                 diuine
                 principles
                 ,
                 that
                 is
                 ,
                 by
                 Gods
                 promises
                 made
                 vnto
                 it
                 in
                 the
                 Scriptures
                 ,
                 where
                 wee
                 reade
                 ,
                 
                   that
                   of
                   Christs
                   Kingdome
                   there
                   shall
                   be
                   no
                   end
                   ,
                
                 Psal
                 .
                 2.
                 
                   that
                   the
                   gates
                   of
                   hell
                   shall
                   not
                   preuaile
                   against
                   it
                   ,
                
                 Matth.
                 16.
                 and
                 
                   that
                   our
                   Sauiour
                   will
                   continue
                   with
                   vs
                   vnto
                   the
                   end
                   ,
                   Math.
                
                 28.
                 these
                 are
                 the
                 pedigrees
                 of
                 Christs
                 Church
                 ,
                 by
                 these
                 it
                 proues
                 it selfe
                 to
                 be
                 of
                 an
                 ancient
                 stemme
                 ,
                 that
                 it
                 had
                 noble
                 Progenitors
                 :
                 he
                 which
                 playes
                 the
                 Herald
                 and
                 points
                 out
                 the
                 seuerall
                 descents
                 of
                 her
                 sonnes
                 ,
                 with
                 their
                 lots
                 and
                 portions
                 in
                 all
                 Ages
                 ,
                 he
                 may
                 somewhat
                 illustrate
                 the
                 Church
                 Catholike
                 ,
                 he
                 cannot
                 strengthen
                 or
                 confirme
                 it
                 ;
                 hee
                 may
                 bee
                 a
                 
                   Thomas
                   Didimus
                
                 ,
                 which
                 will
                 not
                 beleeue
                 vnlesse
                 hee
                 sees
                 ,
                 hee
                 cannot
                 bee
                 any
                 of
                 those
                 
                   blessed
                   of
                
                 
                 
                   our
                   Sauiour
                   ,
                   which
                   see
                   not
                   ,
                   and
                   yet
                   beleeue
                   ,
                
                 Ioh.
                 20.
                 
              
               
                 Now
                 that
                 the
                 Catholicisme
                 of
                 the
                 Church
                 ,
                 that
                 is
                 ,
                 the
                 vniuersalitie
                 ,
                 duration
                 and
                 perpetuitie
                 thereof
                 (
                 so
                 farre
                 as
                 it
                 enters
                 the
                 Creed
                 )
                 is
                 to
                 bee
                 knowne
                 onely
                 
                   a
                   priori
                
                 ,
                 by
                 the
                 promises
                 made
                 in
                 the
                 Scriptures
                 vnto
                 it
                 ,
                 and
                 not
                 
                   a
                   posteriori
                
                 ,
                 that
                 is
                 ,
                 by
                 instances
                 shewing
                 the
                 visible
                 Professors
                 of
                 the
                 same
                 in
                 all
                 Ages
                 ,
                 I
                 shall
                 not
                 neede
                 to
                 trauaile
                 farther
                 then
                 the
                 Creed
                 it selfe
                 to
                 make
                 it
                 good
                 .
              
               
                 My
                 first
                 reason
                 shall
                 be
                 drawne
                 from
                 
                   the
                   condition
                   of
                   the
                   Church
                   Catholike
                   as
                   it
                   is
                   an
                   article
                   of
                   our
                   Creed
                   ,
                
                 and
                 as
                 we
                 say
                 ,
                 
                   I
                   beleeue
                   the
                   Catholike
                   Church
                
                 .
                 From
                 whence
                 I
                 thus
                 argue
                 .
                 Whatsoeuer
                 wee
                 are
                 to
                 beleeue
                 as
                 an
                 article
                 of
                 the
                 Creed
                 ,
                 the
                 same
                 must
                 bee
                 endowed
                 with
                 these
                 foure
                 conditions
                 ,
                 The
                 
                   first
                   ,
                   that
                   the
                   proofe
                   of
                   it
                   be
                   perfect
                   ,
                
                 for
                 otherwise
                 ,
                 if
                 it
                 prooue
                 but
                 in
                 part
                 ,
                 it
                 cannot
                 suffice
                 for
                 an
                 article
                 of
                 faith
                 .
                 The
                 
                   second
                   ,
                   that
                   the
                   ground
                   vpon
                   which
                   it
                   depends
                   be
                   some
                   diuine
                   and
                   infallible
                   principle
                   ,
                
                 for
                 otherwise
                 it
                 may
                 create
                 an
                 opinion
                 in
                 one
                 ,
                 but
                 it
                 cannot
                 beget
                 a
                 faith
                 .
                 
                   Thirdly
                   ,
                   that
                   all
                   those
                   who
                   are
                   bound
                   to
                   beleeue
                   it
                   be
                   capable
                   of
                   the
                   manner
                   of
                   prouing
                   it
                   ,
                
                 as
                 a
                 Valentia
                 requires
                 in
                 these
                 cases
                 .
                 And
                 
                   lastly
                   ,
                   that
                   it
                   bee
                   not
                   the
                   obiect
                   of
                   sense
                   .
                
                 For
                 Faith
                 (
                 saith
                 the
                 Apostle
                 to
                 the
                 Hebrewes
                 ,
                 chap.
                 11.
                 )
                 
                   is
                   the
                   euidence
                   of
                   things
                   not
                   seene
                   ,
                
                 and
                 
                   Thom.
                   Aquin.
                   2●
                   .
                   2●
                   .
                   q.
                
                 1.
                 saith
                 plainly
                 ,
                 
                   vt
                   fidei
                   obiectum
                   sit
                   aliquod
                   visum
                   fieri
                   non
                   potest
                   ,
                
                 it
                 cannot
                 bee
                 that
                 the
                 obiect
                 of
                 faith
                 should
                 bee
                 any
                 thing
                 seene
                 .
                 But
                 the
                 proofe
                 of
                 the
                 vniuersalitie
                 of
                 the
                 Church
                 which
                 is
                 
                   a
                   posteriori
                
                 ,
                 by
                 the
                 seuerall
                 visible
                 Professors
                 of
                 the
                 same
                 ,
                 first
                 ,
                 is
                 no
                 perfect
                 proofe
                 ,
                 for
                 it
                 depends
                 vpon
                 the
                 testimonie
                 of
                 Doctors
                 
                 whereof
                 in
                 some
                 ages
                 ,
                 few
                 haue
                 written
                 ,
                 and
                 those
                 which
                 haue
                 written
                 ,
                 haue
                 not
                 written
                 of
                 all
                 points
                 ,
                 so
                 that
                 their
                 consent
                 in
                 diuers
                 Articles
                 is
                 rather
                 charitably
                 presumed
                 ,
                 than
                 certainely
                 knowne
                 Secondly
                 ,
                 it
                 is
                 no
                 proofe
                 depending
                 vpon
                 diuine
                 and
                 infallible
                 principles
                 ,
                 but
                 vpon
                 the
                 testimonie
                 and
                 credit
                 of
                 men
                 ,
                 who
                 may
                 erre
                 and
                 bee
                 deceiued
                 .
                 Thirdly
                 it
                 is
                 not
                 a
                 proofe
                 ,
                 of
                 which
                 all
                 men
                 are
                 capeable
                 ,
                 for
                 it
                 consists
                 partly
                 of
                 the
                 voluminous
                 writings
                 of
                 Historians
                 ,
                 partly
                 of
                 the
                 immense
                 dictates
                 of
                 the
                 Fathers
                 ,
                 partly
                 of
                 the
                 perplexe
                 and
                 inextricable
                 subtilties
                 of
                 the
                 Schoole-men
                 ,
                 to
                 which
                 ,
                 few
                 haue
                 time
                 and
                 meanes
                 ,
                 all
                 not
                 capacitie
                 to
                 attaine
                 .
                 Lastly
                 ,
                 by
                 demonstrating
                 the
                 vniuersality
                 and
                 perpetuitie
                 of
                 the
                 Church
                 from
                 the
                 visibilitie
                 of
                 it
                 ,
                 it
                 makes
                 the
                 Church
                 as
                 Catholicke
                 to
                 bee
                 the
                 obiect
                 of
                 the
                 sense
                 ,
                 and
                 so
                 by
                 consequence
                 makes
                 it
                 to
                 bee
                 no
                 Article
                 of
                 Faith.
                 
              
               
                 My
                 second
                 reason
                 shal
                 be
                 drawen
                 from
                 
                   the
                   nature
                   of
                   the
                   Church
                   Catholick
                   in
                   it selfe
                   ,
                   and
                   the
                   incapability
                   of
                   it
                   ,
                   to
                   be
                   subiect
                   to
                   arguments
                   a
                   posteriori
                   ,
                
                 that
                 is
                 ,
                 of
                 sense
                 &
                 visibility
                 ;
                 it
                 being
                 not
                 properly
                 ,
                 or
                 if
                 properly
                 yet
                 not
                 alwaies
                 snfficiently
                 visible
                 for
                 this
                 purpose
                 Forthe
                 better
                 vnderstāding
                 wherof
                 ,
                 we
                 must
                 premise
                 some
                 distinctions
                 touching
                 the
                 Church
                 Catholicke
                 .
              
               
                 The
                 Catholicke
                 Church
                 may
                 bee
                 considered
                 either
                 in
                 respect
                 of
                 its
                 .
                 
                   
                     1.
                     
                     Matter
                     of
                     which
                     it
                     is
                     composed
                     which
                     are
                     men
                     .
                  
                   
                     2.
                     
                     Forme
                     .
                  
                
              
               
                 In
                 respect
                 of
                 its
                 Matter
                 ,
                 so
                 it
                 may
                 be
                 taken
                 either
                 according
                 to
                 its
                 
                   full
                   Latitude
                
                 and
                 extent
                 ,
                 excluding
                 no
                 time
                 ,
                 no
                 places
                 ,
                 nor
                 any
                 condition
                 of
                 men
                 ;
                 or
                 in
                 
                 a
                 
                   limited
                   sense
                
                 in
                 respect
                 of
                 its
                 parts
                 ,
                 and
                 those
                 considered
                 not
                 together
                 ,
                 but
                 seuerally
                 ,
                 with
                 relation
                 to
                 their
                 proper
                 times
                 and
                 places
                 .
              
               
                 In
                 respect
                 of
                 its
                 forme
                 ,
                 so
                 likewise
                 it
                 hath
                 sundrie
                 considerations
                 :
                 for
                 the
                 forme
                 of
                 it
                 ,
                 is
                 Either
                 
                   
                     1.
                     
                     Internall
                     ,
                     which
                     is
                     the
                     misticall
                     vnion
                     ,
                     which
                     the
                     members
                     thereof
                     haue
                     with
                     Christ
                     ,
                     and
                     through
                     Christ
                     ,
                     one
                     with
                     another
                     ;
                     which
                     vnion
                     is
                     wrought
                     by
                     faith
                     .
                  
                   
                     2.
                     
                     Externall
                     ,
                     which
                     is
                     the
                     vniformity
                     ,
                     the
                     parts
                     haue
                     one
                     to
                     another
                     in
                     the
                     profession
                     of
                     the
                     truth
                     ,
                     and
                     the
                     right
                     administration
                     of
                     the
                     Sacraments
                     ;
                     which
                     truth
                     and
                     right
                     administration
                     ,
                     wee
                     say
                     must
                     be
                     ,
                     if
                     not
                     in
                     all
                     points
                     whatsoeuer
                     ,
                     yet
                     at
                     least
                     in
                     all
                     points
                     fundamentall
                     and
                     necessarie
                     to
                     saluation
                     .
                  
                
              
               
                 Now
                 to
                 bring
                 this
                 home
                 to
                 my
                 argument
                 ;
                 the
                 Church
                 Catholick
                 ,
                 of
                 these
                 foure
                 wayes
                 that
                 it
                 may
                 be
                 considered
                 ,
                 is
                 not
                 visible
                 at
                 all
                 three
                 wayes
                 ,
                 and
                 the
                 fourth
                 ,
                 it
                 is
                 not
                 alwayes
                 so
                 clearely
                 visible
                 ,
                 as
                 that
                 the
                 visibilitie
                 should
                 serue
                 for
                 a
                 note
                 whereby
                 to
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 vniuersalitie
                 and
                 perpetuitie
                 of
                 the
                 Church
                 .
                 It
                 is
                 not
                 visible
                 at
                 all
                 .
                 First
                 in
                 respect
                 of
                 its
                 matter
                 taken
                 in
                 the
                 full
                 Latitude
                 thereof
                 ,
                 excluding
                 no
                 times
                 ,
                 no
                 places
                 nor
                 any
                 condition
                 of
                 men
                 .
                 In
                 which
                 sense
                 by
                 the
                 Tridentine
                 catechismes
                 owne
                 confession
                 it
                 is
                 taken
                 in
                 the
                 Creed
                 .
                 For
                 nothing
                 is
                 visible
                 which
                 is
                 not
                 present
                 :
                 I
                 may
                 remember
                 times
                 past
                 ,
                 or
                 read
                 of
                 men
                 absent
                 ,
                 or
                 coniecture
                 things
                 to
                 come
                 ,
                 but
                 I
                 can
                 see
                 onely
                 those
                 things
                 which
                 are
                 present
                 .
                 Secondly
                 it
                 is
                 not
                 visible
                 at
                 all
                 ,
                 in
                 respect
                 of
                 its
                 
                   inward
                   forme
                
                 ,
                 which
                 is
                 the
                 misticall
                 
                 vnion
                 of
                 the
                 members
                 with
                 Christ
                 ,
                 and
                 one
                 another
                 wrought
                 by
                 faith
                 ,
                 for
                 this
                 is
                 rooted
                 in
                 the
                 heart
                 ,
                 and
                 the
                 heart
                 of
                 man
                 God
                 onely
                 seeth
                 .
                 Thirdly
                 ,
                 not
                 in
                 respect
                 of
                 its
                 
                   outward
                   forme
                
                 ,
                 which
                 (
                 as
                 it
                 enters
                 the
                 Creed
                 )
                 is
                 not
                 onely
                 an
                 outward
                 profession
                 of
                 a
                 Doctrine
                 or
                 Discipline
                 ,
                 but
                 a
                 profession
                 of
                 the
                 same
                 vnder
                 the
                 notion
                 of
                 truth
                 ;
                 and
                 that
                 the
                 Church
                 in
                 this
                 sense
                 is
                 inuisible
                 ,
                 b
                 
                   Gregorie
                   de
                   Valentia
                
                 confesseth
                 in
                 his
                 3.
                 
                 Tom.
                 vpon
                 
                   Thomas
                   ,
                   and
                   1.
                   disput
                
                 .
                 and
                 Bellarmine
                 in
                 his
                 3.
                 booke
                 
                   de
                   Eccles
                
                 .
                 and
                 15.
                 chap.
                 where
                 he
                 saith
                 ,
                 
                   In
                   Ecclesia
                   aliquid
                   videri
                   &
                   aliquid
                   credi
                   ;
                   videmus
                   eum
                   caelum
                   hominum
                   ,
                   qui
                   est
                   Ecclesia
                   ,
                   sed
                   quod
                   isle
                   caetus
                   sit
                   ipsa
                   vera
                   Christi
                   Ecclesia
                   non
                   videmus
                   sed
                   credimus
                   ,
                
                 That
                 is
                 ,
                 in
                 the
                 Church
                 something
                 is
                 beleeued
                 ,
                 and
                 something
                 seene
                 ;
                 wee
                 see
                 that
                 companie
                 of
                 men
                 which
                 is
                 the
                 Church
                 ;
                 but
                 that
                 this
                 company
                 is
                 the
                 true
                 Church
                 ,
                 wee
                 doe
                 not
                 see
                 it
                 ,
                 but
                 beleeue
                 it
                 .
              
               
                 Againe
                 ,
                 the
                 Church
                 considered
                 in
                 her
                 most
                 fauourable
                 sense
                 for
                 the
                 Papists
                 ,
                 that
                 is
                 ,
                 according
                 to
                 
                   her
                   matter
                
                 ,
                 which
                 are
                 men
                 ,
                 and
                 that
                 againe
                 ,
                 in
                 a
                 
                   limitted
                   acception
                
                 ,
                 not
                 as
                 shee
                 is
                 taken
                 in
                 her
                 Latitude
                 and
                 extent
                 ,
                 for
                 the
                 whole
                 ,
                 but
                 in
                 respect
                 of
                 her
                 parts
                 onely
                 ,
                 with
                 reference
                 to
                 their
                 proper
                 times
                 and
                 places
                 ,
                 yet
                 in
                 this
                 sense
                 ,
                 I
                 say
                 ,
                 is
                 not
                 so
                 cleerely
                 visible
                 at
                 all
                 times
                 ,
                 as
                 to
                 haue
                 her
                 visibilitie
                 to
                 serue
                 for
                 a
                 note
                 whereby
                 to
                 know
                 it
                 to
                 be
                 Catholicke
                 and
                 vniuersal
                 .
                 For
                 ,
                 
                   Not
                   a
                   sufficiens
                   ac
                   propria
                   ad
                   dignoscendum
                   Ecclesiam
                   ,
                   omnino
                   necesse
                   est
                   ,
                   vt
                   sit
                   omni
                   hominum
                   generi
                   atque
                   conditioni
                   accommodatum
                   ,
                
                 it
                 is
                 
                   Gregorie
                   de
                   Valentia's
                
                 own
                 rule
                 in
                 the
                 place
                 aboue
                 cited
                 ,
                 
                   q.
                   1.
                   punct
                
                 .
                 7.
                 
                 §
                 .
                 15.
                 that
                 is
                 ,
                 that
                 for
                 a
                 sufficient
                 and
                 proper
                 
                 note
                 to
                 know
                 the
                 Church
                 ,
                 it
                 is
                 necessarie
                 ,
                 that
                 the
                 note
                 bee
                 fit
                 for
                 all
                 sorts
                 and
                 conditions
                 of
                 men
                 ,
                 and
                 that
                 all
                 men
                 bee
                 qualified
                 and
                 capable
                 to
                 discerne
                 the
                 Church
                 by
                 it
                 ;
                 But
                 the
                 Church
                 euen
                 in
                 this
                 sense
                 ,
                 by
                 his
                 owne
                 confession
                 in
                 the
                 16.
                 
                 §
                 .
                 is
                 sometimes
                 so
                 tost
                 with
                 the
                 flouds
                 of
                 error
                 ,
                 schismes
                 and
                 persecutions
                 ,
                 that
                 to
                 the
                 vnskilfull
                 ,
                 and
                 such
                 as
                 cannot
                 prudently
                 weigh
                 the
                 reasons
                 of
                 times
                 and
                 circumstances
                 ,
                 it
                 is
                 hard
                 to
                 bee
                 knowne
                 ;
                 so
                 that
                 by
                 consequence
                 the
                 Visibilitie
                 of
                 it
                 is
                 not
                 alwaies
                 so
                 apparant
                 vnto
                 all
                 sorts
                 of
                 men
                 ,
                 as
                 to
                 serue
                 for
                 a
                 note
                 or
                 proofe
                 of
                 the
                 Church
                 as
                 Catholicke
                 .
                 To
                 make
                 our
                 argument
                 yet
                 more
                 pregnant
                 ,
                 let
                 vs
                 but
                 aske
                 where
                 the
                 Church
                 was
                 in
                 the
                 time
                 that
                 the
                 
                   Arrian
                   heresie
                
                 ouerspread
                 ,
                 and
                 hee
                 will
                 tell
                 you
                 out
                 of
                 c
                 Hierom
                 ,
                 that
                 the
                 ship
                 of
                 it
                 was
                 almost
                 sunke
                 ,
                 and
                 out
                 of
                 d
                 Hilarie
                 ,
                 that
                 it
                 was
                 then
                 
                   non
                   in
                   tectis
                   ,
                   exteriori
                   pompa
                   querenda
                   ;
                   sed
                   potius
                   in
                   carceribus
                   &
                   speluncis
                   ,
                
                 not
                 to
                 be
                 sought
                 for
                 in
                 buildings
                 or
                 outward
                 pompe
                 ,
                 but
                 in
                 Prisons
                 and
                 Caues
                 .
                 Aske
                 Turrecremata
                 and
                 others
                 ,
                 where
                 the
                 Church
                 was
                 in
                 the
                 passion
                 of
                 our
                 Sauiour
                 ,
                 and
                 they
                 will
                 tell
                 you
                 ,
                 that
                 it
                 remayned
                 only
                 in
                 the
                 Virgin
                 Marie
                 ,
                 which
                 they
                 say
                 ,
                 is
                 signified
                 in
                 the
                 Church
                 of
                 Rome
                 by
                 the
                 putting
                 out
                 of
                 all
                 the
                 Tapers
                 saue
                 one
                 onely
                 in
                 the
                 celebration
                 of
                 the
                 passion
                 .
                 Nay
                 e
                 Bellarmine
                 though
                 hee
                 oppugnes
                 this
                 opinion
                 of
                 Turrecremata's
                 the
                 most
                 hee
                 can
                 ,
                 yet
                 he
                 is
                 contented
                 to
                 concurre
                 with
                 f
                 Abulensis
                 in
                 this
                 ,
                 that
                 howsoeuer
                 the
                 Apostles
                 might
                 beleeue
                 ,
                 yet
                 he
                 thinkes
                 that
                 the
                 Virgin
                 Mary
                 onely
                 had
                 
                   fidem
                   explicitam
                
                 ,
                 an
                 explicite
                 beliefe
                 of
                 Christs
                 resurrection
                 ,
                 without
                 which
                 the
                 Apostle
                 saith
                 ,
                 
                   that
                   our
                   faith
                   is
                
                 
                 
                   vaine
                   ,
                   we
                   are
                   yet
                   in
                   our
                   sinnes
                   ,
                   1.
                   
                   Cor.
                
                 15.
                 
                 Now
                 ,
                 grant
                 that
                 the
                 Apostles
                 beleeued
                 as
                 well
                 as
                 Marie
                 ,
                 yet
                 if
                 their
                 beliefe
                 was
                 but
                 implicit
                 ,
                 their
                 profession
                 could
                 not
                 be
                 visible
                 ,
                 
                   idem
                   est
                   non
                   esse
                   &
                   non
                   apparere
                   ,
                
                 it
                 is
                 all
                 one
                 not
                 to
                 bee
                 and
                 not
                 to
                 appeare
                 in
                 this
                 case
                 .
                 Nay
                 ,
                 aske
                 Bellarmine
                 ,
                 but
                 how
                 the
                 Church
                 shall
                 be
                 in
                 the
                 dayes
                 of
                 Antichrist
                 ,
                 and
                 he
                 will
                 answer
                 in
                 his
                 third
                 booke
                 
                   de
                   Rom.
                   Pont.
                
                 and
                 seuenth
                 chap.
                 g
                 that
                 it
                 is
                 certaine
                 the
                 persecution
                 then
                 shall
                 bee
                 so
                 great
                 ,
                 that
                 all
                 publike
                 ceremonies
                 of
                 Religion
                 and
                 Sacrifices
                 shall
                 cease
                 .
              
               
                 How
                 vniustly
                 then
                 doe
                 the
                 Papists
                 deale
                 with
                 vs
                 in
                 this
                 question
                 ,
                 touching
                 
                   modum
                   cognoscendi
                
                 ;
                 the
                 manner
                 of
                 knowing
                 the
                 Church
                 to
                 bee
                 Catholike
                 ,
                 that
                 is
                 ,
                 vniuersall
                 and
                 perpetuall
                 ,
                 by
                 tying
                 vs
                 to
                 proue
                 it
                 
                   a
                   posteriori
                
                 ,
                 instancing
                 who
                 were
                 the
                 Professors
                 ,
                 who
                 the
                 Pastors
                 ,
                 what
                 their
                 Names
                 ,
                 where
                 they
                 abode
                 in
                 all
                 Ages
                 ,
                 as
                 if
                 ignorance
                 of
                 a
                 thing
                 were
                 a
                 Cause
                 sufficient
                 to
                 make
                 it
                 not
                 to
                 be
                 ,
                 or
                 Gods
                 promise
                 were
                 not
                 a
                 gage
                 strong
                 enough
                 for
                 such
                 an
                 incredulous
                 generation
                 as
                 theirs
                 is
                 ,
                 vnlesse
                 there
                 were
                 Registers
                 to
                 shew
                 how
                 and
                 in
                 what
                 manner
                 he
                 kept
                 his
                 word
                 .
                 Certainly
                 ,
                 if
                 God
                 in
                 his
                 wisedome
                 had
                 thought
                 these
                 kinde
                 of
                 proofes
                 necessarie
                 for
                 his
                 Church
                 ,
                 hee
                 would
                 haue
                 erected
                 an
                 Office
                 and
                 Officers
                 for
                 the
                 purpose
                 ;
                 now
                 hee
                 hath
                 giuen
                 vs
                 indeed
                 his
                 Royall
                 promise
                 ,
                 that
                 it
                 shall
                 be
                 so
                 ,
                 but
                 no
                 promise
                 hath
                 he
                 giuen
                 that
                 there
                 shall
                 be
                 Scribes
                 in
                 all
                 Ages
                 to
                 commit
                 to
                 writing
                 the
                 names
                 and
                 persons
                 of
                 those
                 by
                 whom
                 it
                 came
                 to
                 be
                 so
                 .
              
               
                 If
                 therefore
                 a
                 Papist
                 should
                 in
                 this
                 manner
                 question
                 me
                 ,
                 Where
                 was
                 your
                 Church
                 before
                 Luther
                 ,
                 
                 or
                 what
                 Professors
                 of
                 your
                 doctrine
                 were
                 there
                 ,
                 or
                 what
                 assemblies
                 of
                 men
                 professing
                 the
                 same
                 faith
                 that
                 you
                 doe
                 ,
                 euer
                 since
                 the
                 time
                 of
                 our
                 Sauiour
                 vntill
                 this
                 present
                 ?
                 I
                 would
                 thus
                 answere
                 him
                 out
                 of
                 the
                 Creed
                 .
                 That
                 the
                 Church
                 of
                 which
                 I
                 am
                 a
                 member
                 was
                 before
                 Luther
                 ,
                 that
                 there
                 were
                 assemblies
                 of
                 men
                 professing
                 the
                 same
                 faith
                 that
                 I
                 doe
                 ,
                 and
                 that
                 euer
                 since
                 the
                 time
                 of
                 our
                 Sauiour
                 vnto
                 this
                 present
                 ,
                 I
                 doe
                 beleeue
                 with
                 the
                 same
                 faith
                 ,
                 and
                 vpon
                 the
                 same
                 grounds
                 that
                 I
                 beleeue
                 the
                 Catholike
                 Church
                 (
                 because
                 I
                 beleeue
                 our
                 Church
                 of
                 England
                 to
                 be
                 a
                 member
                 of
                 the
                 Catholike
                 )
                 and
                 this
                 ,
                 I
                 beleeue
                 
                   a
                   priori
                
                 ,
                 that
                 is
                 ,
                 for
                 the
                 promise
                 sake
                 made
                 in
                 the
                 Scriptures
                 that
                 it
                 shall
                 bee
                 so
                 .
                 But
                 where
                 our
                 Church
                 was
                 before
                 Luther
                 ,
                 or
                 who
                 were
                 the
                 Professors
                 of
                 it
                 euer
                 since
                 the
                 time
                 of
                 our
                 blessed
                 Sauiour
                 vntill
                 this
                 present
                 ,
                 is
                 no
                 part
                 of
                 my
                 Creed
                 .
                 There
                 is
                 not
                 a
                 syllable
                 in
                 it
                 which
                 inuites
                 me
                 to
                 proceed
                 that
                 way
                 .
                 Doe
                 ,
                 I
                 say
                 ,
                 
                   I
                   beleeue
                
                 the
                 vniuersalitie
                 of
                 Christs
                 Church
                 ,
                 and
                 must
                 my
                 foundation
                 be
                 such
                 onely
                 as
                 can
                 breed
                 in
                 me
                 but
                 
                   an
                   opinion
                
                 ,
                 or
                 naked
                 hope
                 ?
                 doe
                 I
                 begin
                 in
                 Faith
                 ,
                 and
                 with
                 the
                 Galathians
                 must
                 I
                 end
                 in
                 the
                 flesh
                 ,
                 that
                 is
                 ,
                 with
                 sense
                 ?
                 Doe
                 I
                 build
                 with
                 one
                 hand
                 a
                 Church
                 Catholike
                 ,
                 which
                 cannot
                 bee
                 seene
                 ,
                 and
                 with
                 the
                 other
                 must
                 I
                 draw
                 it
                 in
                 a
                 Map
                 ,
                 or
                 point
                 it
                 out
                 to
                 the
                 eye
                 ?
                 Nay
                 ,
                 set
                 the
                 Church
                 as
                 Catholike
                 aside
                 ,
                 and
                 consider
                 it
                 but
                 in
                 her
                 parts
                 (
                 which
                 consideration
                 of
                 it
                 belongs
                 not
                 to
                 the
                 Creed
                 )
                 yet
                 in
                 this
                 sense
                 also
                 is
                 the
                 Church
                 at
                 sometimes
                 so
                 obscured
                 ,
                 that
                 by
                 our
                 Aduersaries
                 owne
                 confession
                 ,
                 none
                 but
                 the
                 prudent
                 and
                 wise
                 are
                 able
                 to
                 discerne
                 it
                 .
                 The
                 Church
                 ,
                 is
                 (
                 I
                 confesse
                 )
                 compared
                 in
                 the
                 Reuelation
                 
                 
                 to
                 a
                 woman
                 clothed
                 with
                 the
                 Sunne
                 ,
                 in
                 Isaiah
                 to
                 a
                 
                 Citie
                 built
                 vpon
                 an
                 Hill
                 ;
                 and
                 by
                 the
                 Fathers
                 to
                 the
                 Moone
                 ;
                 the
                 Sunne
                 ,
                 the
                 Moone
                 ,
                 and
                 a
                 Hill
                 ,
                 are
                 things
                 most
                 easie
                 to
                 be
                 discerned
                 ;
                 yet
                 we
                 know
                 ,
                 this
                 Sunne
                 may
                 be
                 obscured
                 with
                 a
                 Clowd
                 ,
                 an
                 Hill
                 may
                 be
                 hid
                 with
                 a
                 mist
                 ,
                 and
                 the
                 Moone
                 (
                 as
                 Saint
                 Austen
                 in
                 his
                 119.
                 
                 Epist
                 .
                 alluding
                 to
                 the
                 Church
                 ,
                 obserueth
                 )
                 hath
                 her
                 wanes
                 and
                 eclipses
                 in
                 the
                 time
                 of
                 her
                 peregrination
                 .
              
            
             
               
                 
                   SECT
                   .
                   II.
                
                 The
                 second
                 way
                 whereby
                 one
                 may
                 know
                 the
                 Church
                 to
                 be
                 Catholike
                 or
                 Vniuersall
                 .
              
               
                 IF
                 any
                 should
                 mistake
                 me
                 ,
                 and
                 thinke
                 that
                 pressing
                 so
                 earnestly
                 the
                 preeminencie
                 of
                 knowing
                 the
                 Church
                 to
                 be
                 Catholike
                 and
                 Vniuersall
                 
                   a
                   priori
                
                 ,
                 that
                 is
                 ,
                 from
                 the
                 promises
                 made
                 vnto
                 it
                 in
                 the
                 Scriptures
                 ,
                 we
                 doe
                 suspect
                 our
                 proofs
                 
                   a
                   posteriori
                
                 ,
                 from
                 the
                 Professors
                 of
                 our
                 Religion
                 in
                 all
                 Ages
                 ,
                 to
                 be
                 either
                 none
                 or
                 weake
                 ,
                 let
                 them
                 know
                 that
                 we
                 want
                 not
                 those
                 who
                 haue
                 scored
                 out
                 varietie
                 of
                 sufficient
                 paths
                 to
                 proceed
                 this
                 way
                 also
                 ,
                 which
                 howsoeuer
                 they
                 bee
                 not
                 like
                 the
                 testimonie
                 of
                 our
                 Sauiour
                 to
                 beget
                 a
                 faith
                 ;
                 yet
                 are
                 they
                 like
                 the
                 testimonie
                 of
                 the
                 Samaritan
                 woman
                 to
                 induce
                 a
                 credulitie
                 .
              
               
                 For
                 not
                 to
                 tyre
                 you
                 with
                 large
                 discourses
                 ,
                 which
                 were
                 to
                 exceed
                 my
                 limits
                 (
                 onely
                 for
                 satisfaction
                 herein
                 to
                 the
                 reasonable
                 and
                 impartiall
                 Hearer
                 )
                 let
                 
                 vs
                 take
                 along
                 with
                 vs
                 these
                 few
                 considerations
                 .
              
               
                 1.
                 
                 The
                 first
                 ,
                 that
                 
                   we
                   are
                   to
                   distinguish
                   betweene
                   our
                   affirmatiues
                   ,
                   that
                   is
                   ,
                   such
                   things
                   as
                   are
                   purely
                   affirmed
                   by
                   vs
                   ,
                   and
                   our
                   negatiues
                   ,
                   such
                   as
                   in
                   whole
                   or
                   in
                   part
                   we
                   denie
                   ,
                
                 betweene
                 which
                 there
                 is
                 a
                 great
                 difference
                 to
                 be
                 made
                 in
                 all
                 sciences
                 .
                 For
                 ,
                 affirmatiue
                 propositions
                 onely
                 are
                 the
                 proper
                 parts
                 and
                 ingredients
                 of
                 a
                 discipline
                 ,
                 Negatiues
                 are
                 admitted
                 (
                 say
                 Logicians
                 )
                 not
                 so
                 much
                 by
                 way
                 of
                 Precept
                 as
                 of
                 Cautell
                 and
                 of
                 Commentaries
                 to
                 vindicate
                 the
                 other
                 from
                 misconstruction
                 .
              
               
                 2.
                 
                 The
                 second
                 ,
                 that
                 
                   such
                   affirmatiues
                   of
                   ours
                   as
                   are
                   established
                   by
                   our
                   Church
                   of
                   England
                   ,
                   at
                   least
                   such
                   as
                   concerne
                   the
                   foundation
                   of
                   faith
                   ,
                   haue
                   beene
                   in
                   all
                   ages
                   professed
                   by
                   the
                   Church
                   of
                   Rome
                   it selfe
                
                 ;
                 For
                 explication
                 whereof
                 ,
                 we
                 are
                 to
                 obserue
                 ,
                 that
                 the
                 Popes
                 Arithmetick
                 which
                 he
                 vseth
                 in
                 calculating
                 the
                 articles
                 of
                 faith
                 ,
                 is
                 not
                 substraction
                 but
                 addition
                 :
                 what
                 wee
                 purely
                 affirme
                 ,
                 the
                 Popish
                 writers
                 for
                 the
                 most
                 part
                 doe
                 affirme
                 the
                 same
                 ;
                 the
                 difference
                 is
                 ,
                 that
                 they
                 affirme
                 somewhat
                 more
                 then
                 wee
                 doe
                 .
                 They
                 denie
                 not
                 so
                 much
                 that
                 our
                 affirmations
                 are
                 truth
                 ,
                 as
                 that
                 they
                 say
                 we
                 affirme
                 not
                 all
                 the
                 truth
                 ,
                 wherevpon
                 they
                 vsually
                 stile
                 vs
                 in
                 their
                 writings
                 Negatiuists
                 .
                 For
                 example
                 sake
                 :
                 Wee
                 agree
                 on
                 both
                 sides
                 ,
                 the
                 Scriptures
                 to
                 be
                 the
                 Rule
                 of
                 Faith
                 ,
                 the
                 Bookes
                 of
                 the
                 old
                 Testament
                 written
                 in
                 Hebrew
                 to
                 bee
                 Canonicall
                 ,
                 that
                 we
                 are
                 iustified
                 by
                 Faith
                 ,
                 that
                 God
                 hath
                 made
                 two
                 receptacles
                 for
                 mens
                 soules
                 after
                 death
                 ,
                 Heauen
                 and
                 Hell
                 ,
                 that
                 God
                 may
                 bee
                 worshipped
                 in
                 spirit
                 without
                 an
                 Image
                 ,
                 that
                 wee
                 are
                 to
                 pray
                 vnto
                 God
                 by
                 Christ
                 ,
                 that
                 there
                 be
                 two
                 Sacraments
                 ,
                 that
                 
                 Christ
                 is
                 really
                 receaued
                 in
                 the
                 Lords
                 Supper
                 ,
                 that
                 Christ
                 made
                 one
                 oblation
                 of
                 himselfe
                 vpon
                 the
                 Crosse
                 for
                 the
                 redemption
                 ,
                 propitiation
                 ,
                 and
                 satisfaction
                 for
                 the
                 sinnes
                 of
                 the
                 whole
                 world
                 .
                 In
                 a
                 word
                 ,
                 where
                 they
                 take
                 the
                 Negatiue
                 part
                 ,
                 as
                 in
                 with-holding
                 the
                 Cup
                 from
                 the
                 Laytie
                 ,
                 forbidding
                 the
                 administration
                 of
                 the
                 Sacraments
                 in
                 the
                 vulgar
                 tongue
                 and
                 restrayning
                 the
                 marriage
                 of
                 Priests
                 ,
                 yet
                 euen
                 in
                 these
                 they
                 condescend
                 vnto
                 vs
                 for
                 the
                 lawfulnesse
                 of
                 the
                 things
                 in
                 themselues
                 ,
                 and
                 in
                 respect
                 of
                 the
                 Law
                 of
                 God
                 ,
                 and
                 oppose
                 them
                 onely
                 in
                 regard
                 of
                 their
                 necessitie
                 and
                 conueniencie
                 ,
                 and
                 for
                 that
                 the
                 Church
                 of
                 Rome
                 hath
                 otherwise
                 ordayned
                 .
              
               
                 But
                 see
                 ,
                 our
                 affirmations
                 content
                 them
                 not
                 .
                 To
                 the
                 Scriptures
                 they
                 adde
                 and
                 equalize
                 vnwritten
                 Traditions
                 ;
                 To
                 the
                 Hebrew
                 Canon
                 ,
                 the
                 Apocrypha
                 ;
                 To
                 Faith
                 in
                 the
                 act
                 of
                 Iustification
                 ,
                 Workes
                 ;
                 To
                 Heauen
                 and
                 Hell
                 ,
                 Purgatorie
                 ,
                 
                   Limbus
                   Patrum
                
                 ,
                 and
                 
                   Limbus
                   Puerorum
                
                 ;
                 To
                 the
                 worship
                 of
                 God
                 in
                 spirit
                 ,
                 Images
                 ;
                 To
                 prayer
                 to
                 God
                 by
                 Christ
                 ,
                 inuocation
                 and
                 intercession
                 of
                 Saints
                 ;
                 To
                 Baptisme
                 and
                 the
                 Lords
                 Supper
                 ,
                 fiue
                 other
                 Sacraments
                 ;
                 To
                 the
                 realitie
                 of
                 Christ
                 in
                 the
                 Sacrament
                 ,
                 his
                 corporall
                 presence
                 ;
                 To
                 the
                 sacrifice
                 of
                 Christ
                 vpon
                 the
                 Crosse
                 ,
                 the
                 sacrifice
                 in
                 the
                 Masse
                 ;
                 with
                 other
                 like
                 ;
                 and
                 these
                 we
                 denie
                 .
              
               
                 3.
                 
                 The
                 third
                 ,
                 that
                 
                   our
                   affirmations
                   (
                   by
                   the
                   iudgement
                   of
                   the
                   Church
                   of
                   Rome
                   )
                   haue
                   beene
                   in
                   all
                   ages
                   deemed
                   sufficient
                   to
                   saluation
                   ,
                   so
                   that
                   our
                   Negatiues
                   take
                   not
                   away
                   any
                   doctrine
                   ,
                   the
                   explicit
                   beliefe
                   whereof
                   is
                   absolutely
                   necessarie
                   .
                
              
               
                 For
                 first
                 ,
                 
                   in
                   regard
                   of
                   knowledge
                
                 ,
                 the
                 Schoolemen
                 
                 hold
                 that
                 much
                 lesse
                 is
                 needfull
                 to
                 bee
                 explicitly
                 beleeued
                 then
                 what
                 is
                 contayned
                 in
                 our
                 affirmations
                 .
                 For
                 whereas
                 wee
                 entertayne
                 and
                 embrace
                 amongst
                 our
                 affirmatiue
                 articles
                 ,
                 not
                 onely
                 the
                 doctrine
                 of
                 the
                 three
                 Creedes
                 ,
                 but
                 also
                 sundrie
                 other
                 assertions
                 as
                 may
                 appeare
                 by
                 the
                 booke
                 of
                 Articles
                 and
                 Homilies
                 established
                 in
                 our
                 Church
                 .
                 h
                 
                   Albertus
                   Magnus
                
                 on
                 the
                 contrarie
                 with
                 
                   Bonauenture
                   ,
                   Richardus
                
                 and
                 Durandus
                 ,
                 thinke
                 that
                 so
                 much
                 onely
                 of
                 the
                 Creed
                 is
                 necessarie
                 as
                 the
                 Church
                 solemnizeth
                 in
                 her
                 holidayes
                 ;
                 i
                 
                   Thomas
                   Aquinas
                   ,
                   Scotus
                   ,
                   Gabriel
                   Biel
                   ,
                
                 and
                 Pope
                 Adrian
                 the
                 sixth
                 ,
                 which
                 goe
                 farther
                 ,
                 thinke
                 it
                 needfull
                 to
                 beleeue
                 but
                 the
                 whole
                 Creed
                 ,
                 and
                 k
                 
                   Alexander
                   ab
                   Hales
                
                 which
                 goes
                 farthest
                 ,
                 thinkes
                 that
                 one
                 need
                 but
                 adde
                 to
                 the
                 Apostolicall
                 Creed
                 the
                 Nicen
                 and
                 Athanasian
                 ,
                 to
                 make
                 a
                 compleat
                 beleeuer
                 ,
                 
                   quanquam
                   hoc
                   nimis
                   durum
                   videtur
                
                 ,
                 though
                 this
                 seemes
                 too
                 hard
                 an
                 imposition
                 ,
                 saith
                 
                   Gregorie
                   de
                   Valentia
                
                 in
                 his
                 third
                 Tom.
                 vpon
                 
                 
                   Thom.
                   1.
                   disp
                   .
                   although
                   one
                   wade
                   no
                   farther
                   therein
                   then
                   the
                   proper
                   sense
                   ,
                   and
                   haue
                   no
                   great
                   distinct
                   knowledge
                   of
                   the
                   matters
                   .
                
                 Nay
                 ,
                 m
                 Bellarmine
                 is
                 so
                 confident
                 in
                 this
                 point
                 ,
                 that
                 he
                 sticks
                 not
                 to
                 say
                 ,
                 
                   that
                   the
                   Apostles
                   themselues
                   neuer
                   vsed
                   to
                   preach
                   openly
                   to
                   the
                   people
                   (
                   much
                   lesse
                   propounded
                   as
                   common
                   articles
                
                 
                 
                   of
                   faith
                   )
                   other
                   things
                   then
                   the
                   articles
                   of
                   the
                   Apostles
                   Creed
                   ,
                   the
                   ten
                   Commandements
                   ,
                   and
                   some
                   few
                   of
                   the
                   Sacraments
                   ,
                   because
                
                 (
                 saith
                 he
                 )
                 
                   these
                   are
                   simply
                   necessarie
                   and
                   profitable
                   for
                   all
                   men
                   ,
                   the
                   rest
                   besides
                   ,
                   such
                   as
                   that
                   a
                   man
                   may
                   be
                   saued
                   without
                   them
                   .
                
              
               
                 Secondly
                 ,
                 
                   for
                   practice
                
                 ,
                 they
                 grant
                 ,
                 that
                 one
                 may
                 attayne
                 saluation
                 without
                 the
                 performance
                 of
                 such
                 duties
                 as
                 wee
                 refuse
                 to
                 vnder-goe
                 ;
                 For
                 if
                 one
                 beleeues
                 no
                 more
                 then
                 what
                 is
                 written
                 in
                 the
                 Scriptures
                 ,
                 hee
                 beleeues
                 (
                 as
                 n
                 Bellarmine
                 confesseth
                 )
                 as
                 much
                 as
                 is
                 necessarie
                 and
                 profitable
                 vnto
                 all
                 men
                 .
                 If
                 one
                 worships
                 God
                 without
                 an
                 Image
                 ,
                 they
                 denie
                 not
                 ,
                 but
                 that
                 this
                 worship
                 is
                 acceptable
                 ;
                 If
                 one
                 pray
                 immediatly
                 vnto
                 Christ
                 &
                 repeates
                 the
                 Lords
                 prayer
                 ,
                 they
                 will
                 not
                 say
                 that
                 his
                 deuotion
                 is
                 fruitlesse
                 ;
                 If
                 one
                 performe
                 the
                 best
                 works
                 he
                 can
                 (
                 which
                 wee
                 also
                 require
                 )
                 and
                 stand
                 not
                 vpon
                 the
                 point
                 of
                 merit
                 ,
                 but
                 onely
                 vpon
                 the
                 mercy
                 of
                 God
                 ,
                 as
                 we
                 doe
                 ,
                 o
                 they
                 iudge
                 it
                 to
                 bee
                 not
                 onely
                 profitable
                 ,
                 but
                 also
                 commend
                 it
                 as
                 most
                 secure
                 .
                 Now
                 ,
                 what
                 would
                 a
                 man
                 require
                 more
                 of
                 a
                 Christian
                 ,
                 then
                 to
                 beleeue
                 well
                 ,
                 pray
                 well
                 ,
                 liue
                 well
                 and
                 die
                 well
                 ?
              
               
                 The
                 fourth
                 consideration
                 is
                 ,
                 
                   that
                   those
                   points
                   of
                   theirs
                   whereof
                   we
                   hold
                   the
                   Negatiue
                   ,
                   were
                   not
                   receaued
                   as
                   articles
                   of
                   faith
                   ,
                   nor
                   the
                   contrarie
                   iudged
                   hereticall
                   by
                   the
                   Church
                   of
                   Rome
                   for
                   many
                   hundred
                   yeeres
                   after
                   Christ
                   .
                
                 For
                 that
                 Church
                 could
                 not
                 iudge
                 vs
                 to
                 be
                 enemies
                 of
                 her
                 faith
                 ,
                 or
                 oppugners
                 of
                 that
                 foundation
                 whereon
                 shee
                 was
                 built
                 :
                 which
                 first
                 ,
                 by
                 our
                 Aduersaries
                 owne
                 confessions
                 ,
                 held
                 p
                 
                   all
                   those
                   things
                   which
                   the
                   Apostles
                   vsed
                   to
                   preach
                   openly
                   ,
                   and
                   which
                   were
                   necessarie
                   and
                   profitable
                   for
                   all
                   men
                   ,
                   to
                   be
                   contayned
                
                 
                 
                   in
                   the
                   Scriptures
                
                 .
                 2.
                 
                 Which
                 vntill
                 the
                 time
                 of
                 q
                 Saint
                 Hierome
                 and
                 
                   Austen
                   ,
                   had
                   not
                   receaued
                   the
                   Apocrypha
                   bookes
                   to
                   be
                   Canonicall
                   ,
                   nor
                   in
                   many
                   Ages
                   as
                   well
                   after
                   as
                   before
                   ,
                   wanted
                   learned
                   writers
                   to
                   oppose
                   their
                   authoritie
                   .
                
                 3.
                 
                 Which
                 r
                 
                   sawe
                   not
                   that
                   latine
                   vulgar
                   edition
                   of
                   the
                   Bible
                   ,
                   which
                   shee
                   now
                   equalizeth
                   with
                   the
                   originalls
                   ,
                   before
                   the
                   time
                   of
                   Saint
                
                 Hierome
                 ,
                 nor
                 ſ
                 
                   established
                   it
                   in
                   such
                   manner
                   ,
                   that
                   men
                   might
                   not
                   call
                   the
                   wordes
                   of
                   it
                   into
                   question
                   and
                   doubt
                   ,
                   vntill
                   the
                   Councel
                   of
                   Trent
                   .
                
                 4.
                 
                 Which
                 t
                 
                   made
                   not
                   those
                   Heretikes
                   which
                   denie
                   the
                   Pope
                   to
                   haue
                   infallible
                   iudgement
                   ,
                
                 u
                 
                   or
                   to
                   bee
                   aboue
                   a
                   Generall
                   Councell
                   .
                
                 5.
                 
                 Wherein
                 x
                 
                   Purgatorie
                   for
                   a
                   time
                   was
                   not
                   knowne
                   ,
                   and
                   not
                   for
                   a
                   long
                   time
                   after
                   resolued
                   which
                   way
                   it
                   concerned
                   saluation
                   ,
                
                 y
                 
                   either
                   in
                   regard
                   of
                   the
                   persons
                   thereby
                   to
                   be
                   purged
                   ,
                   to
                   wit
                   ,
                   the
                   damned
                   ,
                   iustest
                   ,
                   or
                   onely
                   the
                   middle
                   sort
                   ,
                
                 z
                 
                   or
                   in
                   regard
                   of
                   the
                   ends
                   and
                   effects
                   which
                   it
                   hath
                   ,
                   whether
                   to
                   satisfie
                   Gods
                   iustice
                   ,
                   and
                   to
                   punish
                   sinne
                   past
                   ,
                   or
                   by
                   correcting
                   the
                   soules
                   of
                   the
                   dead
                   in
                   such
                   wise
                   as
                   temporall
                   paines
                   are
                   wont
                   to
                   doe
                   ,
                   to
                   diminish
                   and
                   take
                   away
                   the
                   affections
                   of
                   sinne
                   yet
                   remayning
                   .
                
                 6.
                 
                 Wherein
                 a
                 
                   Popish
                   Indulgences
                   for
                   many
                   ages
                   were
                   not
                   knowne
                   ,
                   nor
                
                 b
                 
                   any
                   one
                   instance
                   giuen
                   of
                   the
                   Popes
                   dispencing
                   them
                   for
                   a
                   thousand
                   yeeres
                   after
                   Christ
                   .
                
                 7.
                 
                 Which
                 c
                 
                   worshipped
                   not
                   Images
                   ,
                   nor
                   euer
                   approued
                   the
                   Image
                   of
                   God
                   to
                   be
                   lawfully
                   made
                   .
                
                 8.
                 
                 Wherein
                 d
                 
                   there
                   was
                   no
                   Law
                   which
                   inioyned
                   the
                   worshipping
                   of
                   Saints
                   ,
                   and
                
                 e
                 
                   whereas
                   it
                   is
                
                 
                 
                   forbidden
                   in
                   the
                   Church
                   of
                   Rome
                   publickely
                   to
                   worship
                   an
                   vncanonized
                   Saint
                   ,
                
                 f
                 
                   the
                   first
                   Pope
                   which
                   they
                   euer
                   read
                   to
                   haue
                   canonized
                   a
                   Saint
                   was
                   Leo.
                   the
                   third
                   who
                   liued
                   eight
                   hundred
                   yeres
                   after
                   our
                   Sauiour
                   .
                
                 9.
                 
                 Wherin
                 the
                 g
                 
                   Church
                   admmitted
                   no
                   prayer
                   into
                   her
                   publicke
                   Liturgie
                   for
                   the
                   release
                   of
                   soules
                   from
                   the
                   paines
                   of
                   purgatorie
                   ,
                   but
                   only
                   for
                   their
                   acquital
                   &
                   absolution
                   at
                   Gods
                   tribunal
                   ,
                
                 as
                 the
                 formes
                 of
                 praier
                 for
                 the
                 dead
                 exprest
                 in
                 the
                 Popish
                 Lyturgie
                 vnto
                 this
                 day
                 do
                 sufficiently
                 testify
                 .
                 10.
                 
                 Wherein
                 h
                 
                   the
                   marriage
                   of
                   Priests
                   was
                   held
                   not
                   to
                   be
                   forbidden
                   ,
                
                 iure
                 diuino
                 ,
                 
                   by
                   the
                   Law
                   of
                   God
                   ,
                   but
                   was
                   allowed
                   and
                   permitted
                   to
                   bee
                   practised
                   .
                
                 11.
                 
                 i
                 Wherein
                 ,
                 
                   the
                   number
                   of
                   seuen
                   Sacraments
                   was
                   not
                   by
                   any
                   writer
                   once
                   mentioned
                   ,
                   but
                   where
                   they
                   are
                   purposely
                   handled
                   by
                   the
                   Fathers
                   ,
                   there
                   are
                   mentioned
                   but
                   two
                   ,
                   Baptisme
                   ,
                   and
                   the
                   Lords
                   Supper
                   .
                
                 12.
                 
                 k
                 Wherein
                 
                   Transubstantiation
                   was
                   neither
                   named
                   ,
                   nor
                   made
                   an
                   article
                   of
                   Faith
                   ,
                   vntill
                   the
                   Councell
                   of
                   Laterane
                   .
                
                 13.
                 
                 l
                 Which
                 
                   a
                   thousand
                   yeares
                   after
                   Christ
                   and
                   more
                   defined
                   the
                   sacrifice
                   in
                   the
                   Eucharist
                   ,
                   to
                   bee
                   onely
                   a
                   memoriall
                   and
                   representation
                   of
                   our
                   Sauiours
                   sacrifice
                   vpon
                   the
                   Crosse
                   .
                
                 14.
                 
                 Which
                 
                   administred
                   the
                   Cup
                   to
                   the
                   Laitie
                   .
                
                 15.
                 
                 Which
                 n
                 
                   celebrated
                   diuine
                   seruice
                   in
                   the
                   vulgar
                   tongue
                   which
                   the
                   people
                   vnderstood
                   .
                
                 16.
                 
                 And
                 lastly
                 ,
                 Wherein
                 o
                 
                   the
                   Priests
                   receaued
                   not
                   the
                   Eucharist
                   alone
                   ,
                   but
                   together
                   with
                   the
                   people
                   .
                
              
               
                 The
                 fift
                 consideration
                 is
                 ,
                 
                   that
                   if
                   wee
                   were
                   for
                   the
                   first
                   ages
                   after
                   our
                   Sauiour
                   in
                   possession
                   as
                   well
                   of
                   our
                
                 
                 
                 
                   Negatiues
                   as
                   of
                   our
                   Affirmatiues
                   ,
                   it
                   concernes
                   our
                   aduersaries
                   to
                   shew
                   when
                   they
                   dispossessed
                   vs
                   ,
                   and
                   what
                   prescription
                   they
                   haue
                   against
                   vs
                   ,
                
                 for
                 by
                 their
                 owne
                 law
                 ,
                 p
                 they
                 which
                 at
                 the
                 first
                 are
                 no
                 heretickes
                 in
                 their
                 beliefe
                 ,
                 are
                 presumed
                 to
                 be
                 none
                 ,
                 vntill
                 they
                 can
                 bee
                 conuinced
                 to
                 bee
                 such
                 ,
                 
                   semel
                   bonus
                   semper
                   praesumitur
                   esse
                   bonus
                   .
                
                 Now
                 because
                 it
                 is
                 a
                 necessarie
                 condition
                 required
                 by
                 the
                 Iesuites
                 to
                 an
                 Article
                 of
                 faith
                 ,
                 that
                 it
                 be
                 lawfully
                 propounded
                 by
                 the
                 Church
                 and
                 it
                 is
                 not
                 fully
                 resolued
                 amongst
                 our
                 Aduersaries
                 themselues
                 ,
                 when
                 the
                 Church
                 openeth
                 her
                 mouth
                 to
                 define
                 and
                 propound
                 but
                 in
                 a
                 generall
                 Councell
                 ,
                 we
                 require
                 of
                 them
                 q
                 in
                 answer
                 to
                 
                   Greg.
                   de
                   Valentia's
                   own
                   challenge
                
                 ,
                 to
                 shew
                 when
                 those
                 doctrines
                 of
                 theirs
                 which
                 wee
                 denie
                 ,
                 were
                 in
                 such
                 manner
                 ratified
                 and
                 confirmed
                 ,
                 and
                 when
                 to
                 hold
                 the
                 contrarie
                 ,
                 became
                 damnable
                 and
                 hereticall
                 ?
                 And
                 this
                 wee
                 challenge
                 them
                 that
                 they
                 doe
                 according
                 to
                 the
                 lawes
                 prescribed
                 by
                 themselues
                 ,
                 whereof
                 the
                 first
                 is
                 ,
                 that
                 the
                 Councells
                 alleadged
                 by
                 them
                 be
                 generall
                 ;
                 for
                 particular
                 (
                 by
                 their
                 owne
                 consents
                 )
                 may
                 erre
                 ;
                 the
                 second
                 that
                 those
                 generall
                 bee
                 
                   receaued
                   for
                   lawfull
                
                 ,
                 and
                 not
                 either
                 reiected
                 as
                 was
                 the
                 Constantinopolitan
                 against
                 Photius
                 ,
                 and
                 the
                 second
                 Nicen
                 which
                 established
                 Images
                 ,
                 (
                 this
                 by
                 that
                 of
                 Franckford
                 ;
                 the
                 other
                 by
                 the
                 Lateran
                 vnder
                 Pope
                 
                   Iohn
                   .
                   Anno
                   Dom.
                
                 879.
                 )
                 or
                 be
                 doubtfull
                 ,
                 for
                 as
                 r
                 Bellarmine
                 saith
                 of
                 the
                 Pope
                 that
                 
                   dubius
                   Papa
                   habetur
                   pro
                   non
                   Papa
                   ,
                
                 a
                 doubtfull
                 Pope
                 is
                 held
                 for
                 no
                 Pope
                 ,
                 so
                 wee
                 may
                 by
                 the
                 same
                 reason
                 say
                 of
                 Councells
                 ,
                 that
                 doubtfull
                 ones
                 are
                 
                 held
                 for
                 none
                 ;
                 The
                 third
                 (
                 which
                 is
                 ſ
                 Bellarmines
                 own
                 rule
                 )
                 
                   that
                   neither
                   such
                   disputations
                   as
                   are
                   premitted
                   ,
                   nor
                   such
                   reasons
                   as
                   are
                   added
                   ,
                   nor
                   such
                   things
                   as
                   are
                   brought
                   for
                   explication
                   and
                   illustration
                   sake
                   ,
                   but
                   onely
                   the
                   naked
                   decrees
                   themselues
                   bee
                   counted
                
                 de
                 fide
                 ,
                 
                   of
                   faith
                   ,
                   and
                   not
                   all
                   those
                   neither
                   ,
                   but
                   such
                   onely
                   as
                   are
                   propounded
                
                 tanquam
                 de
                 fide
                 ,
                 
                   as
                   it
                   were
                   of
                   faith
                   ,
                   as
                   when
                   they
                   say
                   that
                   they
                   explaine
                   the
                   Catholicke
                   faith
                   ,
                   or
                   that
                   they
                   are
                   to
                   be
                   counted
                   for
                   Heretickes
                   which
                   thinke
                   the
                   contrarie
                   ,
                   or
                   that
                   they
                   pronounce
                   an
                   anathema
                   ,
                   and
                   exclude
                   such
                   from
                   the
                   Church
                   as
                   thinke
                   the
                   contrarie
                   .
                   For
                   when
                   they
                   vse
                   none
                   of
                   these
                   phrases
                   ,
                   it
                   is
                   not
                   certaine
                   (
                   saith
                   hee
                   )
                   that
                   it
                   is
                   a
                   matter
                   of
                   faith
                   which
                   they
                   propound
                   .
                
                 This
                 if
                 they
                 do
                 it
                 will
                 soone
                 appeare
                 that
                 the
                 Church
                 of
                 Rome
                 for
                 a
                 1000
                 yeres
                 after
                 our
                 Sauior
                 ,
                 professed
                 no
                 other
                 Faith
                 nor
                 published
                 any
                 other
                 beliefe
                 in
                 points
                 fundamentall
                 ,
                 either
                 Negatiue
                 or
                 Affirmatiue
                 then
                 wee
                 doe
                 .
              
               
                 The
                 fift
                 ,
                 
                   that
                   after
                   a
                   thousand
                   and
                   some
                   few
                   yeares
                   more
                   were
                   expired
                   (
                   Transubstantiation
                   and
                   Adoration
                   of
                   the
                   Host
                   ,
                   with
                   other
                   dregs
                   of
                   Antichrist
                   being
                   established
                   )
                   though
                   we
                   cannot
                   say
                   that
                   the
                   Church
                   of
                   Rome
                   was
                   from
                   thenceforth
                   absolutely
                   our
                   Church
                   ,
                   yet
                   we
                   may
                   boldly
                   say
                   ,
                   that
                   our
                   Church
                   was
                   from
                   that
                   time
                   ,
                   vntill
                
                 Luther
                 
                   both
                   within
                   the
                   Romane
                   Church
                   and
                   without
                   it
                
                 For
                 the
                 clearer
                 demonstration
                 whereof
                 ,
                 wee
                 are
                 to
                 note
                 ,
                 that
                 our
                 Church
                 had
                 in
                 those
                 dayes
                 a
                 twofold
                 subsistencie
                 ,
                 the
                 one
                 separate
                 from
                 the
                 Church
                 of
                 Rome
                 ,
                 the
                 other
                 
                   mixt
                   and
                   conioyned
                
                 with
                 it
                 .
              
               
                 Separate
                 ,
                 so
                 it
                 was
                 in
                 the
                 *
                 Albigences
                 and
                 Waldenses
                 ,
                 a
                 people
                 ,
                 who
                 so
                 soone
                 as
                 the
                 Church
                 of
                 Rome
                 had
                 interpreted
                 her selfe
                 touching
                 sundrie
                 of
                 those
                 
                 maine
                 points
                 of
                 difference
                 betweene
                 vs
                 ,
                 and
                 that
                 a
                 man
                 could
                 no
                 longer
                 communicate
                 with
                 her
                 in
                 the
                 publicke
                 worship
                 of
                 God
                 ,
                 by
                 reason
                 of
                 some
                 Idolatrous
                 rites
                 and
                 customes
                 which
                 she
                 had
                 established
                 ,
                 arose
                 in
                 
                   France
                   ,
                   Sauoy
                
                 ,
                 and
                 the
                 places
                 neere
                 adioyning
                 ,
                 and
                 professed
                 the
                 same
                 substantiall
                 Negatiues
                 and
                 Affirmatiues
                 which
                 wee
                 doe
                 ,
                 in
                 a
                 state
                 separate
                 from
                 the
                 Church
                 of
                 Rome
                 ,
                 hauing
                 Pastors
                 and
                 Congregations
                 apart
                 to
                 themselues
                 ,
                 euen
                 vnto
                 this
                 day
                 .
                 From
                 these
                 descended
                 the
                 Wicklefists
                 in
                 England
                 ,
                 and
                 the
                 Hussites
                 in
                 Germanie
                 ,
                 and
                 others
                 in
                 other
                 Countries
                 ,
                 who
                 mauger
                 the
                 furie
                 of
                 fire
                 and
                 sword
                 maintayned
                 the
                 same
                 doctrine
                 that
                 they
                 did
                 .
                 And
                 if
                 any
                 be
                 desirous
                 to
                 be
                 more
                 particularly
                 informed
                 touching
                 what
                 they
                 held
                 and
                 taught
                 ,
                 because
                 they
                 are
                 out
                 of
                 malice
                 (
                 as
                 i
                 some
                 Popish
                 writers
                 more
                 ingenious
                 do
                 testifie
                 )
                 branded
                 with
                 new
                 and
                 vnheard
                 of
                 opinions
                 ,
                 (
                 which
                 their
                 confessions
                 ,
                 Catechismes
                 and
                 other
                 writings
                 to
                 be
                 seen
                 at
                 this
                 present
                 ,
                 do
                 disclayme
                 )
                 as
                 were
                 also
                 the
                 Christians
                 in
                 the
                 Primitiue
                 Church
                 by
                 the
                 Pagans
                 ,
                 and
                 wee
                 in
                 like
                 manner
                 by
                 the
                 Romanists
                 ,
                 let
                 the
                 testimonies
                 of
                 their
                 Aduersaries
                 themselues
                 which
                 are
                 strong
                 (
                 k
                 as
                 one
                 spake
                 once
                 of
                 Porphyryes
                 )
                 and
                 admit
                 no
                 contradiction
                 ,
                 cleare
                 them
                 .
                 For
                 points
                 of
                 doctrine
                 therefore
                 l
                 Reynerius
                 an
                 inquisitor
                 against
                 them
                 ,
                 and
                 one
                 that
                 liued
                 three
                 hundred
                 yeeres
                 agone
                 ,
                 will
                 tell
                 you
                 ,
                 
                   that
                   they
                   beleeued
                   all
                   things
                   well
                   of
                   God
                   ,
                   and
                   all
                   the
                   articles
                   of
                   which
                   are
                   contained
                   in
                   the
                   Creed
                   ,
                   onely
                   the
                   Church
                   of
                   Rome
                   ,
                   they
                   hated
                   and
                   blasphemed
                   .
                
                 m
                 
                   Claudius
                   Seysellus
                   Arch-bishop
                
                 of
                 Turin
                 in
                 Piedmont
                 ,
                 who
                 died
                 more
                 then
                 an
                 hundred
                 yeres
                 since
                 ,
                 and
                 (
                 being
                 their
                 neighbour
                 
                 laboured
                 most
                 carefully
                 both
                 to
                 informe
                 himselfe
                 concerning
                 their
                 positions
                 ,
                 and
                 also
                 to
                 confute
                 them
                 )
                 layes
                 no
                 more
                 to
                 their
                 charge
                 then
                 what
                 
                   Alphonsus
                   a
                   Castro
                   ,
                   Prateolus
                   ,
                   Cardinall
                   Bellarmine
                   ,
                   Gregorie
                   de
                   Valentia
                   ,
                   Gaulterus
                   ,
                
                 and
                 other
                 of
                 the
                 Roman
                 Pale
                 doe
                 in
                 their
                 writings
                 acknowledge
                 ,
                 viz.
                 that
                 they
                 denied
                 .
              
               
                 
                   1.
                   
                   The
                   inuocation
                   of
                   Saints
                   .
                   
                     Bell.
                     de
                     cultu
                     .
                     sanct
                     .
                     lib.
                     3.
                     cap.
                  
                   7.
                   
                
                 
                   2.
                   
                   The
                   placing
                   of
                   Images
                   in
                   Churches
                   or
                   worshipping
                   of
                   them
                   .
                   
                     Bell.
                     de
                     reliq
                     .
                     sanct
                     .
                     lib.
                     2.
                     cap.
                  
                   6.
                   
                
                 
                   3.
                   
                   Confirmation
                   to
                   bee
                   a
                   Sacrament
                   .
                   
                     Castro
                     .
                     v.
                     confirmatio
                  
                   .
                
                 
                   4.
                   
                   Auricular
                   confession
                   .
                   
                     Castro
                     .
                     v.
                     confessio
                  
                   .
                
                 
                   5.
                   
                   Popish
                   Indulgences
                   .
                   
                     Valent.
                     in
                     Thom.
                     tom
                     .
                     3.
                     disp
                     .
                     7.
                     q.
                     20.
                     p.
                  
                   2.
                   
                
                 
                   6.
                   
                   Purgatorie
                   .
                   
                     Valent.
                     in
                     Thom.
                     tom
                     .
                     4.
                     disp
                     .
                     11.
                     q.
                     1.
                     
                     §
                     .
                     6.
                     
                     Bell.
                     lib.
                     1.
                     de
                     purg
                     .
                     cap.
                  
                   2.
                   
                
                 
                   7.
                   
                   Masses
                   for
                   the
                   dead
                   .
                   
                     Prat.
                     v.
                     Waldenses
                  
                   .
                
                 
                   8.
                   
                   Merits
                   .
                   
                     Castro
                     .
                     v.
                     ieiunium
                     .
                     Gaulterus
                     in
                     Cronolog
                     .
                     ad
                     an
                     .
                  
                   1200.
                   
                
                 
                   9.
                   
                   Orders
                   of
                   begging
                   Friers
                   .
                   
                     Castro
                     .
                     v.
                     Monachatus
                  
                   .
                
                 
                   10.
                   
                   Extreame
                   vnction
                   to
                   bee
                   a
                   Sacrament
                   .
                   
                     Castro
                     .
                     v.
                     extrema
                     vnctio
                  
                   .
                
                 
                   11.
                   
                   Exorcismes
                   in
                   Baptisme
                   .
                   
                     Castro
                     .
                     v.
                     exorcismus
                     Gault
                     .
                     cron
                     .
                     loc
                     .
                     citat
                     .
                  
                
                 
                   12.
                   
                   The
                   consecrating
                   of
                   Oyle
                   ,
                   Salt
                   ,
                   Franckincence
                   ,
                   Boughes
                   ,
                   &c.
                   
                     Castro
                     .
                     v.
                     benedictio
                  
                   .
                
                 
                   13.
                   
                   Transubstantiation
                   .
                   
                     Bellarm.
                     lib.
                     1.
                     de
                     Eucharist
                     .
                     cap.
                     2.
                     
                     Valent.
                     tom
                     .
                     4.
                     in
                     Thom.
                     disp
                     .
                     6.
                     quaest
                     .
                     3.
                     punct
                     .
                  
                   1.
                   6.
                   
                
                 
                   
                   14.
                   
                   The
                   Popes
                   supremacie
                   ,
                   
                     Bellar.
                     in
                     Praefat.
                     ad
                     lib.
                     de
                     Rom.
                     Pont.
                     
                  
                
                 
                   15.
                   
                   Vnwritten
                   Traditions
                   to
                   be
                   the
                   rule
                   of
                   faith
                   .
                   
                     Seissel
                     .
                     p.
                  
                   4.
                   with
                   many
                   others
                   of
                   like
                   nature
                   .
                
              
               
                 For
                 Discipline
                 I
                 cannot
                 tell
                 what
                 the
                 necessitie
                 of
                 the
                 times
                 might
                 force
                 them
                 to
                 practise
                 ,
                 this
                 wee
                 are
                 taught
                 by
                 
                   Sanders
                   ,
                   haeres
                
                 .
                 150.
                 and
                 by
                 Gaulterius
                 in
                 his
                 Chronologie
                 ,
                 
                   ad
                   an
                
                 .
                 1200.
                 (
                 both
                 Romanists
                 )
                 that
                 they
                 held
                 three
                 Orders
                 to
                 bee
                 in
                 the
                 Church
                 ,
                 viz.
                 of
                 
                   Deacons
                   ,
                   Priests
                
                 ,
                 and
                 Bishops
                 ,
                 nay
                 ,
                 the
                 Hussites
                 which
                 descended
                 from
                 them
                 ,
                 did
                 so
                 highly
                 esteeme
                 of
                 these
                 Orders
                 ,
                 that
                 as
                 n
                 Bellarmine
                 and
                 
                   Gregorie
                   de
                   Valentia
                
                 doe
                 acknowledge
                 ,
                 they
                 receiued
                 none
                 into
                 the
                 Office
                 of
                 Pastors
                 ,
                 but
                 such
                 as
                 were
                 ordayned
                 by
                 Bishops
                 .
              
               
                 The
                 state
                 of
                 the
                 Church
                 
                   mixt
                   and
                   conioyn'd
                
                 with
                 the
                 Church
                 of
                 Rome
                 it selfe
                 ,
                 consisted
                 of
                 those
                 ,
                 who
                 making
                 no
                 visible
                 separation
                 from
                 the
                 Roman
                 profession
                 ,
                 as
                 not
                 perceiuing
                 the
                 mysterie
                 of
                 iniquitie
                 which
                 wrought
                 in
                 it
                 ,
                 did
                 yet
                 mislike
                 the
                 grosser
                 errors
                 ,
                 which
                 at
                 this
                 day
                 shee
                 maintayneth
                 ,
                 and
                 desired
                 a
                 reformation
                 .
              
               
                 For
                 there
                 may
                 bee
                 a
                 Church
                 ,
                 which
                 in
                 respect
                 of
                 her
                 chiefe
                 Prelates
                 ,
                 and
                 a
                 predominant
                 faction
                 therein
                 ,
                 may
                 bee
                 false
                 and
                 Antichristian
                 ,
                 yet
                 may
                 contayne
                 some
                 members
                 of
                 the
                 true
                 Church
                 within
                 her
                 Pale
                 ,
                 who
                 though
                 they
                 refuse
                 not
                 to
                 communicate
                 with
                 her
                 ;
                 nay
                 more
                 ,
                 are
                 infected
                 with
                 some
                 smaller
                 errors
                 of
                 the
                 time
                 ,
                 yet
                 swallow
                 not
                 downe
                 all
                 vntruths
                 without
                 difference
                 ,
                 but
                 keepe
                 still
                 the
                 foundation
                 of
                 faith
                 intire
                 and
                 vnshaken
                 .
                 Thus
                 it
                 was
                 with
                 the
                 Church
                 of
                 the
                 Iewes
                 at
                 the
                 comming
                 
                 of
                 our
                 Sauiour
                 .
                 They
                 which
                 fate
                 in
                 
                   Moses
                   chaire
                
                 ,
                 were
                 the
                 Scribes
                 and
                 the
                 Pharisies
                 ,
                 who
                 peruerted
                 the
                 doctrine
                 of
                 the
                 Law
                 ,
                 and
                 were
                 the
                 profest
                 enemies
                 of
                 our
                 Sauiour
                 ,
                 yet
                 many
                 there
                 were
                 ,
                 who
                 though
                 they
                 communicated
                 with
                 them
                 in
                 the
                 outward
                 Sacraments
                 and
                 discipline
                 of
                 the
                 Church
                 ,
                 yet
                 were
                 the
                 flock
                 of
                 another
                 fold
                 ,
                 and
                 like
                 a
                 few
                 Oliues
                 at
                 the
                 end
                 of
                 a
                 twig
                 ,
                 after
                 the
                 shaking
                 of
                 the
                 tree
                 ,
                 claue
                 to
                 the
                 right
                 stocke
                 ,
                 and
                 wayted
                 for
                 the
                 redemption
                 of
                 Israel
                 by
                 Christ
                 .
                 And
                 thus
                 doubtlesse
                 it
                 was
                 with
                 some
                 ,
                 which
                 being
                 outwardly
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 wee
                 may
                 iustly
                 notwithstanding
                 challenge
                 to
                 our selues
                 .
              
               
                 1.
                 
                 For
                 first
                 ,
                 there
                 was
                 baptisme
                 ,
                 which
                 admitted
                 them
                 to
                 the
                 rights
                 and
                 priuiledges
                 of
                 our
                 Church
                 ,
                 for
                 they
                 were
                 baptised
                 vnto
                 Christs
                 Truth
                 ,
                 and
                 not
                 the
                 Popes
                 errors
                 .
              
               
                 Secondly
                 ,
                 o
                 There
                 was
                 true
                 &
                 lawfull
                 ordination
                 ,
                 wherein
                 their
                 Pastors
                 receiued
                 commission
                 ,
                 and
                 did
                 promise
                 to
                 teach
                 the
                 people
                 ,
                 not
                 the
                 Popes
                 legends
                 ,
                 but
                 out
                 of
                 the
                 holy
                 Scriptures
                 ,
                 and
                 to
                 intend
                 wholly
                 to
                 the
                 sense
                 thereof
                 .
                 So
                 that
                 both
                 Pastor
                 and
                 flock
                 ,
                 were
                 ours
                 by
                 admission
                 ,
                 promise
                 and
                 ingagement
                 ,
                 theirs
                 by
                 abuse
                 and
                 practise
                 ;
                 for
                 howsoeuer
                 the
                 Priest
                 at
                 the
                 baptising
                 ,
                 or
                 the
                 Bishop
                 at
                 the
                 ordination
                 ,
                 had
                 another
                 meaning
                 ,
                 yet
                 the
                 wordes
                 wherewith
                 they
                 baptised
                 and
                 ordayned
                 being
                 the
                 wordes
                 of
                 Christ
                 ,
                 are
                 to
                 be
                 taken
                 in
                 Christs
                 meaning
                 ,
                 inasmuch
                 as
                 hee
                 which
                 receiueth
                 a
                 thing
                 from
                 another
                 ,
                 is
                 to
                 receiue
                 it
                 according
                 to
                 the
                 intention
                 of
                 the
                 principall
                 Giuer
                 ,
                 and
                 not
                 the
                 instrumentall
                 giuer
                 .
                 Hee
                 which
                 conferres
                 Baptisme
                 and
                 Orders
                 as
                 the
                 
                 principall
                 Donor
                 is
                 Christ
                 ,
                 the
                 Bishop
                 or
                 Pastor
                 conferres
                 them
                 onely
                 as
                 his
                 instruments
                 .
              
               
                 Thirdly
                 ,
                 There
                 were
                 sufficient
                 meanes
                 of
                 Calling
                 besides
                 ,
                 to
                 supply
                 the
                 Pastors
                 negligence
                 and
                 default
                 ,
                 as
                 first
                 ,
                 profitable
                 parcells
                 of
                 Gods
                 Word
                 read
                 in
                 the
                 Church
                 ,
                 and
                 the
                 whole
                 bodie
                 of
                 the
                 Scriptures
                 at
                 hand
                 ,
                 which
                 though
                 it
                 were
                 in
                 Latine
                 ,
                 yet
                 many
                 might
                 vnderstand
                 it
                 ,
                 and
                 this
                 our
                 Sauiour
                 pointed
                 at
                 ,
                 when
                 hee
                 brings
                 in
                 Abraham
                 in
                 the
                 Parable
                 ,
                 thus
                 speaking
                 to
                 the
                 rich
                 man
                 touching
                 his
                 brethren
                 ,
                 
                   habent
                   Mosen
                   &
                   Prophetas
                
                 ,
                 they
                 haue
                 Moses
                 and
                 the
                 Prophets
                 .
                 Secondly
                 ,
                 The
                 Writings
                 and
                 Commentaries
                 of
                 the
                 Fathers
                 ,
                 to
                 whose
                 interpretations
                 their
                 p
                 Councells
                 binde
                 them
                 to
                 adhere
                 ,
                 and
                 out
                 of
                 whom
                 diuers
                 of
                 the
                 Papists
                 both
                 ancient
                 and
                 moderne
                 ,
                 doe
                 confesse
                 (
                 as
                 you
                 haue
                 heard
                 )
                 that
                 many
                 of
                 the
                 chiefe
                 articles
                 of
                 Poperie
                 were
                 not
                 for
                 a
                 long
                 time
                 brought
                 into
                 the
                 Church
                 ,
                 nor
                 beleeued
                 .
                 Thirdly
                 ,
                 Schoolemen
                 and
                 others
                 of
                 their
                 owne
                 side
                 ,
                 which
                 taught
                 publikely
                 in
                 their
                 Vniuersities
                 ,
                 our
                 very
                 doctrine
                 (
                 not
                 ,
                 I
                 confesse
                 so
                 entirely
                 as
                 they
                 should
                 )
                 but
                 some
                 in
                 one
                 point
                 ,
                 others
                 in
                 another
                 ,
                 whereby
                 there
                 was
                 both
                 pregnant
                 meanes
                 to
                 know
                 the
                 truth
                 ,
                 and
                 strong
                 reasons
                 to
                 thinke
                 at
                 least
                 the
                 doctrines
                 so
                 controuerted
                 ,
                 and
                 diuersly
                 resolued
                 ,
                 to
                 be
                 in
                 the
                 Popish
                 sense
                 at
                 most
                 no
                 article
                 of
                 faith
                 .
              
               
                 Lastly
                 ,
                 there
                 were
                 no
                 Councells
                 generally
                 receaued
                 by
                 all
                 ,
                 and
                 not
                 excepted
                 at
                 by
                 some
                 ,
                 which
                 so
                 expresly
                 deliuered
                 the
                 grounds
                 and
                 Tenets
                 of
                 Poperie
                 as
                 now
                 they
                 are
                 ,
                 vntill
                 the
                 Councell
                 of
                 Trent
                 .
              
               
                 So
                 then
                 who
                 can
                 denie
                 ,
                 that
                 they
                 were
                 ours
                 by
                 Calling
                 ,
                 ours
                 by
                 Ordination
                 ,
                 by
                 institution
                 and
                 
                 admission
                 ours
                 ,
                 and
                 why
                 should
                 any
                 doubt
                 ,
                 but
                 that
                 some
                 were
                 by
                 practice
                 and
                 obedience
                 ours
                 ;
                 surely
                 ,
                 God
                 which
                 called
                 Iob
                 amongst
                 the
                 Heathen
                 ,
                 and
                 the
                 Queene
                 of
                 the
                 South
                 by
                 the
                 bare
                 report
                 of
                 Solomon
                 ,
                 would
                 not
                 suffer
                 this
                 Calling
                 to
                 be
                 stil
                 in
                 vaine
                 ;
                 the
                 Ordination
                 to
                 be
                 wholly
                 vnprofitable
                 ;
                 or
                 that
                 Admission
                 in
                 baptisme
                 to
                 be
                 alwayes
                 frustrate
                 ;
                 that
                 is
                 ,
                 to
                 be
                 the
                 sauour
                 of
                 death
                 vnto
                 death
                 ,
                 and
                 in
                 none
                 the
                 sauour
                 of
                 life
                 vnto
                 life
                 .
                 For
                 if
                 sheepe
                 in
                 a
                 pasture
                 ,
                 where
                 venemous
                 herbes
                 are
                 mixt
                 with
                 wholsome
                 ,
                 can
                 by
                 the
                 instinct
                 of
                 nature
                 make
                 choise
                 of
                 that
                 which
                 is
                 proper
                 for
                 them
                 ,
                 and
                 abstaine
                 from
                 the
                 contrarie
                 ;
                 what
                 maruaile
                 is
                 it
                 ,
                 if
                 the
                 flocke
                 of
                 Christ
                 ,
                 who
                 know
                 the
                 voyce
                 of
                 the
                 true
                 Shepheard
                 from
                 the
                 voyce
                 of
                 strangers
                 ,
                 should
                 by
                 the
                 guidance
                 of
                 Gods
                 assisting
                 Spirit
                 doe
                 the
                 same
                 .
                 Who
                 can
                 denie
                 that
                 God
                 hath
                 his
                 Temple
                 where
                 Antichrist
                 hath
                 his
                 Throne
                 ,
                 seeing
                 ,
                 *
                 Antichrist
                 (
                 as
                 the
                 Apostle
                 tells
                 vs
                 )
                 is
                 to
                 sit
                 in
                 it
                 ?
                 or
                 that
                 some
                 of
                 Gods
                 people
                 may
                 bee
                 in
                 Babylon
                 ,
                 seeing
                 such
                 are
                 warned
                 by
                 the
                 Spirit
                 to
                 come
                 out
                 of
                 her
                 :
                 and
                 it
                 were
                 in
                 vaine
                 to
                 command
                 a
                 man
                 to
                 depart
                 a
                 place
                 if
                 he
                 were
                 not
                 there
                 .
              
               
                 Now
                 ,
                 if
                 any
                 shall
                 thinke
                 these
                 motiues
                 and
                 considerations
                 of
                 ours
                 ,
                 especially
                 touching
                 the
                 last
                 sixe
                 hundred
                 yeeres
                 ,
                 not
                 to
                 be
                 altogether
                 so
                 exact
                 as
                 the
                 Papists
                 require
                 ,
                 who
                 challenge
                 vs
                 to
                 produce
                 the
                 names
                 of
                 such
                 visible
                 Protestants
                 in
                 all
                 ages
                 ,
                 as
                 professed
                 the
                 same
                 entire
                 doctrine
                 in
                 all
                 respects
                 ,
                 that
                 we
                 doe
                 ;
                 I
                 answere
                 ,
                 first
                 ,
                 that
                 it
                 is
                 not
                 our
                 hold
                 that
                 the
                 Church
                 neuer
                 erreth
                 or
                 discordeth
                 from
                 it selfe
                 
                   in
                   minoribus
                
                 ,
                 in
                 matters
                 of
                 lesse
                 moment
                 ,
                 and
                 therefore
                 
                 it
                 is
                 sufficient
                 for
                 vs
                 to
                 shew
                 who
                 professed
                 our
                 faith
                 entirely
                 ,
                 
                   in
                   majoribus
                
                 ,
                 that
                 is
                 ,
                 such
                 points
                 as
                 of
                 themselues
                 are
                 fundamentall
                 .
                 Secondly
                 ,
                 we
                 say
                 ,
                 that
                 whereas
                 wee
                 finde
                 a
                 twofold
                 state
                 of
                 the
                 Church
                 in
                 the
                 r
                 Apocalypse
                 :
                 the
                 one
                 
                   before
                   the
                   loosing
                   of
                   Satan
                
                 ,
                 whilest
                 the
                 old
                 Dragon
                 was
                 shut
                 vp
                 in
                 the
                 bottomlesse
                 pit
                 for
                 a
                 thousand
                 yeeres
                 :
                 the
                 other
                 
                   after
                   his
                   loosing
                
                 ,
                 when
                 the
                 Deuill
                 was
                 to
                 be
                 let
                 free
                 to
                 goe
                 and
                 deceiue
                 the
                 Nations
                 ,
                 not
                 in
                 one
                 pettie
                 Hamlet
                 ,
                 but
                 in
                 the
                 foure
                 quarters
                 of
                 the
                 earth
                 ,
                 that
                 is
                 ,
                 (
                 as
                 Saint
                 ſ
                 Austen
                 expounds
                 it
                 )
                 vnder
                 the
                 reigne
                 and
                 tyrannie
                 of
                 Antichrist
                 ;
                 We
                 are
                 not
                 bound
                 to
                 giue
                 so
                 strict
                 a
                 reckoning
                 and
                 account
                 of
                 our
                 Professors
                 ,
                 vnder
                 the
                 second
                 state
                 of
                 the
                 Church
                 ,
                 as
                 vnder
                 the
                 first
                 .
                 The
                 reason
                 is
                 ,
                 because
                 the
                 Church
                 in
                 her
                 first
                 estate
                 was
                 glorious
                 to
                 behold
                 ,
                 appearing
                 like
                 a
                 t
                 Woman
                 clothed
                 with
                 the
                 Sunne
                 .
                 But
                 in
                 the
                 latter
                 shee
                 was
                 to
                 be
                 vnder
                 the
                 thraldome
                 of
                 Antichrist
                 ,
                 and
                 our
                 Aduersaries
                 themselues
                 tell
                 vs
                 ,
                 that
                 then
                 wee
                 are
                 not
                 to
                 enquire
                 for
                 visible
                 Professors
                 of
                 the
                 true
                 faith
                 ,
                 or
                 for
                 the
                 publike
                 exercise
                 of
                 Religion
                 ,
                 so
                 u
                 
                   Suarez
                   ,
                   Bellarmine
                
                 ,
                 and
                 others
                 .
                 In
                 a
                 word
                 ,
                 then
                 was
                 the
                 time
                 that
                 the
                 Church
                 was
                 to
                 flee
                 into
                 the
                 wildernesse
                 ,
                 as
                 was
                 foretold
                 ,
                 Reuel
                 .
                 12.
                 
                 Now
                 ,
                 to
                 expect
                 multitudes
                 
                 of
                 people
                 ,
                 frequent
                 cities
                 ,
                 pompous
                 splendor
                 ,
                 affluence
                 of
                 foode
                 and
                 prouision
                 in
                 a
                 wildernesse
                 ,
                 were
                 extreame
                 madnesse
                 ;
                 this
                 were
                 to
                 suppose
                 a
                 wildernesse
                 to
                 be
                 no
                 wildernesse
                 .
                 In
                 Deserts
                 there
                 may
                 be
                 assemblies
                 of
                 men
                 ,
                 but
                 they
                 are
                 rare
                 ;
                 there
                 may
                 be
                 foode
                 ,
                 but
                 we
                 know
                 it
                 is
                 but
                 little
                 ,
                 and
                 such
                 happily
                 as
                 is
                 but
                 absolutely
                 necessarie
                 for
                 the
                 life
                 of
                 man
                 ;
                 and
                 there
                 may
                 be
                 buildings
                 &
                 edifices
                 ,
                 but
                 through
                 
                 the
                 thickets
                 of
                 trees
                 ,
                 and
                 shades
                 of
                 leaues
                 hardly
                 to
                 bee
                 discerned
                 .
                 And
                 so
                 did
                 it
                 fare
                 with
                 the
                 Church
                 vnder
                 the
                 tyrannie
                 of
                 Antichrist
                 .
                 There
                 were
                 some
                 alwayes
                 of
                 it
                 ,
                 but
                 few
                 ;
                 there
                 were
                 assemblies
                 ,
                 but
                 not
                 so
                 euident
                 to
                 the
                 eye
                 of
                 the
                 world
                 ;
                 and
                 there
                 was
                 the
                 foode
                 of
                 the
                 Word
                 and
                 Sacraments
                 ,
                 but
                 not
                 so
                 plentifull
                 ,
                 nor
                 euery
                 where
                 so
                 pure
                 as
                 before
                 times
                 .
              
               
                 But
                 who
                 would
                 thinke
                 that
                 the
                 Iesuites
                 were
                 all
                 this
                 while
                 but
                 in
                 iest
                 ,
                 and
                 that
                 they
                 are
                 conscious
                 to
                 themselues
                 ,
                 that
                 the
                 taske
                 which
                 they
                 require
                 to
                 bee
                 performed
                 on
                 our
                 part
                 ,
                 is
                 not
                 fesable
                 on
                 their
                 owne
                 .
                 For
                 let
                 mee
                 but
                 question
                 them
                 from
                 their
                 owne
                 grounds
                 ;
                 whether
                 the
                 entire
                 articles
                 of
                 faith
                 ,
                 which
                 the
                 Church
                 of
                 Rome
                 now
                 holds
                 ,
                 are
                 found
                 mentioned
                 by
                 Writers
                 in
                 all
                 ages
                 ?
                 The
                 Cardinall
                 and
                 others
                 of
                 the
                 Iesuites
                 ingeniously
                 confesse
                 they
                 were
                 not
                 ,
                 and
                 namely
                 Indulgences
                 ,
                 the
                 Churches
                 treasurie
                 ,
                 the
                 Popes
                 canonizing
                 of
                 Saints
                 ,
                 &c.
                 onely
                 they
                 answer
                 ,
                 that
                 it
                 followes
                 not
                 ,
                 that
                 they
                 were
                 not
                 beleeued
                 because
                 they
                 are
                 not
                 mentioned
                 :
                 Bee
                 it
                 so
                 ;
                 but
                 if
                 their
                 articles
                 of
                 faith
                 be
                 not
                 mentioned
                 ,
                 how
                 will
                 they
                 make
                 it
                 appeare
                 by
                 the
                 testimonies
                 of
                 writers
                 in
                 all
                 ages
                 (
                 as
                 they
                 vndertake
                 to
                 doe
                 )
                 that
                 such
                 Tenets
                 were
                 from
                 the
                 time
                 of
                 the
                 blessed
                 Apostles
                 held
                 without
                 interruption
                 .
                 z
                 Bellarmine
                 therefore
                 answeres
                 ,
                 that
                 the
                 concurrent
                 testimonies
                 of
                 some
                 Writers
                 of
                 greatest
                 note
                 ,
                 affirming
                 such
                 a
                 Doctrine
                 to
                 haue
                 beene
                 professed
                 &
                 beleeued
                 by
                 the
                 Church
                 in
                 all
                 ages
                 ,
                 none
                 gaine-saying
                 it
                 ,
                 will
                 serue
                 the
                 turne
                 .
                 But
                 here
                 ,
                 besides
                 that
                 they
                 stand
                 not
                 to
                 their
                 first
                 bargaine
                 ,
                 which
                 was
                 to
                 produce
                 the
                 testimonies
                 of
                 Writers
                 in
                 all
                 ages
                 ;
                 I
                 demand
                 of
                 what
                 ages
                 they
                 
                 meane
                 that
                 their
                 writers
                 shall
                 bee
                 ,
                 to
                 whose
                 concurrent
                 iudgement
                 they
                 will
                 adhere
                 ;
                 if
                 of
                 the
                 primatiue
                 Church
                 ,
                 we
                 accept
                 the
                 offer
                 ,
                 but
                 this
                 will
                 little
                 aduantage
                 them
                 :
                 for
                 neither
                 are
                 many
                 points
                 of
                 difference
                 betweene
                 vs
                 and
                 them
                 mentioned
                 by
                 those
                 writers
                 ,
                 as
                 aboue
                 was
                 specified
                 ,
                 much
                 lesse
                 affirmed
                 to
                 bee
                 Apostolicall
                 Traditions
                 :
                 neither
                 are
                 those
                 which
                 are
                 mentioned
                 ,
                 allowed
                 of
                 in
                 that
                 sense
                 which
                 they
                 deliuer
                 .
                 If
                 the
                 writers
                 of
                 the
                 after
                 Church
                 ,
                 and
                 namely
                 the
                 Schoolemen
                 ,
                 let
                 them
                 heare
                 a
                 
                   Gregorie
                   de
                   Valentia's
                
                 owne
                 censure
                 concerning
                 them
                 .
                 
                   Whatsoeuer
                   all
                   the
                   Fathers
                
                 (
                 saith
                 hee
                 )
                 
                   doe
                   vniformely
                   deliuer
                   ,
                   that
                   is
                   to
                   bee
                   held
                   for
                   the
                   opinion
                   of
                   the
                   Doctors
                   of
                   all
                   times
                   ,
                   because
                   the
                   Schoolemen
                   doe
                   follow
                   the
                   holy
                   Fathers
                   as
                   their
                   guides
                   ;
                   But
                   not
                   on
                   the
                   contrarie
                   ,
                   whatsoeuer
                   the
                   Schoolemen
                   doe
                   deliuer
                   vniformely
                   ,
                   is
                   to
                   bee
                   thought
                   to
                   haue
                   beene
                   beleeued
                   by
                   the
                   Doctors
                   in
                   all
                   ages
                   ;
                   because
                   the
                   Schoolemen
                   haue
                   added
                   many
                   things
                   more
                   explicatly
                   to
                   the
                   doctrine
                   of
                   the
                   Fathers
                   .
                
                 Seeing
                 therefore
                 ,
                 neither
                 ancient
                 writers
                 will
                 serue
                 their
                 turne
                 ,
                 no
                 latter
                 may
                 be
                 admitted
                 ,
                 I
                 demand
                 by
                 what
                 other
                 authoritie
                 they
                 hope
                 now
                 to
                 make
                 good
                 their
                 bragge
                 ?
                 By
                 what
                 (
                 doe
                 the
                 b
                 Iesuites
                 answere
                 )
                 but
                 by
                 the
                 testimonie
                 of
                 the
                 Church
                 ,
                 and
                 chiefly
                 the
                 present
                 ,
                 affirming
                 such
                 a
                 doctrine
                 to
                 haue
                 beene
                 vniuersally
                 beleeued
                 in
                 all
                 ages
                 .
                 And
                 this
                 indeed
                 is
                 their
                 last
                 refuge
                 ,
                 whereby
                 it
                 may
                 plainely
                 appeare
                 ,
                 that
                 after
                 they
                 haue
                 so
                 lowdly
                 dared
                 vs
                 to
                 shew
                 the
                 perpetuitie
                 of
                 our
                 Church
                 in
                 all
                 ages
                 ,
                 
                   a
                   posteriori
                
                 ,
                 by
                 producing
                 the
                 names
                 of
                 our
                 seuerall
                 Professors
                 ,
                 
                 they
                 can
                 bee
                 contented
                 quietly
                 to
                 relinquish
                 that
                 title
                 themselues
                 ,
                 and
                 to
                 flie
                 to
                 the
                 testimonie
                 of
                 the
                 Church
                 ,
                 which
                 being
                 with
                 them
                 the
                 foundation
                 and
                 principle
                 of
                 their
                 faith
                 ,
                 is
                 not
                 properly
                 to
                 argue
                 
                   a
                   posteriori
                
                 ,
                 but
                 
                   a
                   priori
                
                 ,
                 the
                 difference
                 betweene
                 our
                 arguing
                 in
                 that
                 kinde
                 and
                 theirs
                 ,
                 being
                 but
                 this
                 ,
                 that
                 we
                 proceed
                 descending
                 downwards
                 from
                 the
                 Scriptures
                 ,
                 they
                 ascending
                 vpwards
                 from
                 the
                 present
                 Church
                 .
                 But
                 I
                 aske
                 now
                 ,
                 will
                 the
                 Churches
                 testimonie
                 in
                 this
                 case
                 serue
                 their
                 turnes
                 ,
                 to
                 proue
                 ,
                 that
                 whatsoeuer
                 is
                 held
                 at
                 this
                 present
                 as
                 an
                 article
                 of
                 faith
                 in
                 the
                 Roman
                 Consistorie
                 ,
                 was
                 alwayes
                 so
                 beleeued
                 in
                 the
                 Church
                 .
                 No
                 ,
                 doe
                 c
                 
                   Bellarmine
                   ,
                   Valentia
                
                 ,
                 and
                 other
                 Iesuites
                 informe
                 vs
                 :
                 for
                 some
                 points
                 (
                 say
                 they
                 )
                 were
                 not
                 heretofore
                 defined
                 by
                 the
                 Church
                 (
                 in
                 which
                 to
                 erre
                 was
                 then
                 no
                 heresie
                 )
                 which
                 now
                 are
                 ;
                 and
                 Thomas
                 tells
                 vs
                 that
                 the
                 Pope
                 may
                 make
                 a
                 new
                 Creed
                 :
                 But
                 wee
                 aske
                 then
                 ,
                 how
                 their
                 articles
                 of
                 faith
                 were
                 held
                 in
                 all
                 ages
                 ?
                 They
                 reply
                 ,
                 that
                 these
                 new
                 additions
                 of
                 theirs
                 ,
                 though
                 they
                 were
                 not
                 as
                 then
                 made
                 articles
                 of
                 faith
                 ,
                 nor
                 beleeued
                 by
                 the
                 Fathers
                 explicitly
                 ,
                 yet
                 were
                 they
                 implicitly
                 beleeued
                 .
                 But
                 this
                 plungeth
                 them
                 then
                 into
                 another
                 gulfe
                 ,
                 for
                 if
                 implicitly
                 onely
                 ,
                 then
                 the
                 profession
                 thereof
                 was
                 not
                 visible
                 ;
                 for
                 an
                 implicit
                 beliefe
                 is
                 like
                 seed
                 buried
                 in
                 the
                 ground
                 ,
                 and
                 cannot
                 serue
                 for
                 any
                 of
                 those
                 proofes
                 ,
                 whereby
                 the
                 visibilitie
                 of
                 the
                 Church
                 which
                 is
                 in
                 question
                 ,
                 may
                 be
                 tried
                 .
                 But
                 haply
                 (
                 will
                 some
                 say
                 )
                 those
                 points
                 which
                 in
                 former
                 times
                 were
                 not
                 mentioned
                 or
                 not
                 expresly
                 beleeued
                 ,
                 or
                 not
                 defined
                 ,
                 are
                 but
                 matters
                 of
                 lesse
                 moment
                 ,
                 and
                 such
                 as
                 the
                 present
                 Church
                 of
                 Rome
                 makes
                 not
                 to
                 
                 be
                 fundamentall
                 .
                 No
                 ,
                 doe
                 the
                 Iesuites
                 answer
                 ;
                 for
                 they
                 are
                 euen
                 such
                 as
                 are
                 by
                 the
                 Tridentine
                 and
                 other
                 Generall
                 Councells
                 ,
                 commanded
                 vnder
                 paine
                 of
                 an
                 A●athema
                 to
                 bee
                 beleeued
                 ,
                 and
                 to
                 denie
                 the
                 which
                 is
                 by
                 their
                 Constitutions
                 made
                 damnable
                 heresie
                 .
              
               
                 Thus
                 ,
                 whatsoeuer
                 they
                 pretend
                 ,
                 they
                 finde
                 no
                 harbour
                 ,
                 but
                 in
                 their
                 present
                 Church
                 ,
                 and
                 that
                 like
                 the
                 Sirtes
                 too
                 ,
                 troublesome
                 and
                 tempestious
                 .
                 For
                 our
                 parts
                 ,
                 God
                 hath
                 affoorded
                 vs
                 a
                 quiet
                 Hauen
                 where
                 in
                 to
                 anchor
                 ,
                 the
                 holy
                 Scriptures
                 ,
                 which
                 teach
                 vs
                 ,
                 that
                 if
                 we
                 cannot
                 discerne
                 the
                 Church
                 Catholike
                 ,
                 
                   fide
                   oculorum
                
                 ,
                 with
                 the
                 faith
                 of
                 our
                 eyes
                 ,
                 and
                 say
                 videmus
                 ,
                 wee
                 see
                 it
                 :
                 wee
                 should
                 yet
                 apprehend
                 it
                 ,
                 
                   oculis
                   fidei
                
                 ,
                 with
                 the
                 eyes
                 of
                 our
                 faith
                 ,
                 and
                 say
                 ,
                 credimus
                 ,
                 we
                 beleeue
                 it
                 .
              
               
                 
                   
                     Credo
                     Ecclesiam
                     Catholicam
                  
                   .
                
                 
                   I
                   beleeue
                   the
                   Catholike
                   Church
                   .
                
              
            
          
        
         
      
       
         
           
             
             
               
                 
                   Vnde
                   Zizania
                   ?
                   THE
                   ORIGINALL
                   AND
                   PROGRESSE
                   of
                   Heresie
                   .
                
                 
                   
                     Handled
                     and
                     applyed
                     before
                  
                   his
                   late
                   MAIESTIE
                   at
                   THEOBALDS
                   .
                   
                     An.
                     Dom.
                  
                   1624.
                   
                
                 
                   By
                   EDWARD
                   CHALONER
                   ,
                   
                     Dr.
                     in
                     Diuinitie
                     ,
                     and
                     Principall
                  
                   of
                   ALBAN
                   Hall
                   in
                   OXFORD
                   .
                
                 
                   LONDON
                   Printed
                   by
                   
                     William
                     Stansby
                  
                   .
                
              
            
          
        
         
           
             
             
             
               Vnde
               Zizania
               ?
               The
               Originall
               and
               Progresse
               of
               HERESIE
               .
            
             
               
                 MATTH
                 .
                 13.
                 27.
                 
              
               
                 So
                 the
                 Seruants
                 of
                 the
                 Housholder
                 came
                 and
                 said
                 vnto
                 him
                 ,
                 Sir
                 ,
                 Didst
                 not
                 thou
                 sowe
                 good
                 Seed
                 in
                 thy
                 field
                 ?
                 From
                 whence
                 then
                 hath
                 it
                 Tares
                 ?
              
            
             
               THe
               Progeny
               of
               Heresies
               ,
               begotten
               by
               the
               
                 Prince
                 of
                 darkenesse
              
               ,
               and
               conceiued
               in
               the
               
                 conclaue
                 of
                 Hell
              
               ,
               cannot
               be
               seene
               by
               mortall
               eyes
               ,
               but
               in
               aenigmate
               ,
               in
               a
               riddle
               or
               Parable
               ,
               and
               therefore
               most
               fitly
               in
               a
               Parable
               ,
               is
               heere
               set
               forth
               ,
               the
               originall
               and
               progesse
               of
               them
               .
               First
               ,
               You
               haue
               their
               Antecedent
               ,
               to
               wit
               ,
               the
               sowing
               of
               good
               Seed
               before
               them
               .
               For
               ,
               howsoeuer
               Heresies
               may
               be
               antiqua
               ,
               ancient
               ;
               yet
               they
               are
               not
               prima
               ,
               the
               first
               and
               most
               ancient
               ,
               and
               therefore
               is
               Christ
               the
               
               Husbandman
               ,
               first
               presented
               in
               the
               Narration
               ,
               as
               seminans
               ,
               sowing
               good
               Seed
               in
               his
               field
               ,
               before
               the
               Enemie
               is
               produced
               reseminans
               ,
               resowing
               the
               same
               Acres
               with
               vnprofitable
               graine
               .
               Secondly
               ,
               their
               
                 Efficient
                 or
                 Authour
              
               ,
               the
               Deuill
               ,
               who
               is
               pointed
               out
               by
               two
               remarkable
               properties
               ,
               his
               malice
               ,
               in
               that
               he
               is
               tearmed
               inimicus
               ,
               the
               Enemy
               ,
               and
               his
               subtiltie
               ,
               which
               appeared
               by
               those
               aduantages
               which
               he
               took
               in
               sowing
               .
               The
               first
               was
               
                 the
                 opportunitie
                 of
                 the
                 time
              
               ,
               for
               he
               wrought
               not
               his
               mischiefe
               in
               the
               face
               of
               the
               Sunne
               ,
               whilest
               the
               Seruants
               of
               the
               Husbandman
               might
               beare
               him
               witnesse
               ,
               but
               in
               the
               dead
               of
               night
               ;
               not
               whilest
               the
               Husbandman
               himselfe
               slept
               ;
               for
               he
               which
               keepeth
               Israel
               ,
               neither
               slumbreth
               nor
               sleepeth
               ,
               but
               ,
               
                 Cum
                 dormirent
                 homines
              
               (
               saith
               the
               Text
               )
               whilest
               men
               slept
               ,
               that
               is
               ,
               whilest
               the
               Pastors
               and
               ouerseers
               of
               the
               flock
               ,
               those
               to
               whom
               the
               Master
               had
               let
               out
               his
               Vineyard
               ,
               were
               supine
               and
               negligent
               in
               their
               charge
               .
               The
               second
               ,
               was
               
                 the
                 nature
                 of
                 the
                 graine
                 which
                 hee
                 sowed
                 ,
              
               sympathising
               and
               according
               with
               the
               good
               Seed
               in
               the
               manner
               and
               likenesse
               of
               growth
               ,
               that
               is
               ,
               Heresies
               bearing
               the
               Image
               and
               Superscription
               of
               Truth
               :
               Hee
               tooke
               not
               therefore
               Acornes
               ,
               or
               Mast
               ,
               or
               Kernels
               ,
               or
               Fruit-stones
               ,
               but
               Tares
               ;
               nor
               set
               them
               with
               their
               stalke
               or
               bulke
               ,
               but
               buried
               them
               in
               the
               Seed
               ,
               that
               they
               might
               appeare
               with
               a
               Copie
               of
               old-age
               ,
               being
               not
               espied
               till
               they
               had
               taken
               roote
               ,
               and
               then
               displaying
               themselues
               gradatim
               ,
               by
               little
               and
               little
               .
               The
               third
               ,
               was
               the
               
                 conueniencie
                 of
                 the
                 place
              
               for
               such
               a
               purpose
               ,
               beeing
               free
               from
               suspition
               
                 (
                 among
                 the
                 Wheate
              
               )
               and
               the
               last
               his
               hypocriticall
               couering
               of
               his
               action
               ,
               abijt
               ,
               hee
               
               went
               away
               ,
               
                 id
                 est
                 latuit
              
               (
               saith
               an
               Interpreter
               )
               he
               lay
               hid
               vnder
               the
               faire
               penthouse
               of
               zeale
               and
               seeming
               deuotion
               .
               For
               had
               either
               his
               venome
               spawn'd
               in
               any
               other
               soyle
               then
               where
               the
               Husbandman
               had
               bestowed
               his
               Wheate
               ,
               or
               had
               he
               beene
               spied
               trauersing
               the
               field
               in
               his
               proper
               shape
               and
               complexion
               ,
               the
               seruants
               of
               the
               Housholder
               could
               not
               haue
               bin
               so
               surprized
               with
               admiration
               ;
               so
               soone
               as
               the
               first
               bud
               had
               saluted
               the
               light
               ,
               they
               would
               haue
               said
               ,
               
                 behold
                 Tares
                 ,
                 behold
                 the
                 Enemy
                 :
              
               now
               that
               the
               field
               had
               beene
               manured
               and
               cultiuated
               with
               Gods
               Husbandrie
               ,
               the
               earth
               made
               to
               trauell
               with
               the
               fruits
               of
               his
               Garner
               ,
               and
               the
               Enemies
               footings
               vndiscerned
               ,
               these
               second
               seedes
               must
               spring
               vp
               ,
               those
               sproutes
               become
               to
               blade
               ,
               that
               blade
               bring
               forth
               fruit
               ,
               ere
               the
               seruants
               will
               beleeue
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               quod
               ,
               as
               Logicians
               speake
               ,
               
                 that
                 they
                 are
                 Tares
              
               ,
               and
               yet
               for
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 propter
                 quod
              
               ,
               that
               is
               ,
               the
               Authour
               and
               Sower
               of
               them
               ,
               they
               are
               still
               ignorant
               ,
               they
               come
               to
               the
               Housholder
               and
               say
               vnto
               him
               ,
               
                 Sir
                 ,
                 Didst
                 not
                 thou
                 sowe
                 good
                 Seed
                 in
                 thy
                 field
                 ,
                 from
                 whence
                 then
                 hath
                 it
                 Tares
                 ?
              
            
             
               The
               case
               being
               thus
               put
               to
               the
               Husbandman
               by
               way
               of
               question
               or
               probleme
               ,
               and
               the
               Seruants
               like
               Schollers
               in
               the
               Mathematickes
               requiring
               a
               sensible
               demonstration
               of
               the
               same
               ,
               my
               Text
               may
               bee
               not
               vnfitly
               deuided
               into
               these
               two
               parts
               ,
               
                 datum
                 &
                 quaesitum
              
               .
               Viz.
               
               
                 
                   1.
                   
                   First
                   ,
                   Datum
                   ,
                   the
                   thing
                   giuen
                   or
                   granted
                   ,
                   
                     Sir
                     ,
                     Didst
                     not
                     thou
                     sowe
                     good
                     seed
                     in
                     thy
                     field
                     ?
                  
                   For
                   Interrogatiues
                   in
                   holy
                   Writ
                   are
                   oftentimes
                   equiualent
                   to
                   affirmations
                   
                   and
                   assertions
                   ,
                   and
                   not
                   notes
                   of
                   doubt
                   or
                   dubitation
                   .
                
                 
                   2.
                   
                   Secondly
                   ,
                   Quaesitum
                   ,
                   the
                   thing
                   demanded
                   ,
                   
                     from
                     whence
                     then
                     hath
                     it
                     Tares
                     ?
                  
                
              
            
             
               The
               first
               is
               heere
               ,
               and
               hath
               bin
               by
               all
               good
               Christians
               euer
               granted
               ,
               and
               therefore
               shall
               not
               by
               me
               be
               disputed
               ;
               Far
               be
               it
               from
               any
               to
               question
               the
               Seed
               of
               the
               good
               Husbandman
               ,
               or
               to
               suspect
               his
               Graine
               .
               Bellarmine
               &
               Becanus
               two
               Iesuits
               ,
               would
               faine
               lay
               the
               aspersion
               vpon
               vs
               ;
               
                 the
                 one
              
               ,
               that
               we
               teach
               directly
               ,
               the
               other
               that
               we
               affirme
               by
               consequence
               ,
               God
               to
               be
               the
               Authour
               of
               Sin
               ,
               and
               so
               to
               fasten
               the
               Tares
               vpon
               his
               sleeue
               .
               But
               let
               them
               know
               that
               we
               receiue
               this
               ,
               datum
               ,
               this
               granted
               Proposition
               ,
               that
               God
               euer
               sowes
               good
               Seed
               in
               his
               field
               ,
               with
               no
               more
               scruple
               then
               did
               these
               Seruants
               .
               Our
               Controuersie
               is
               onely
               the
               same
               that
               theirs
               was
               ,
               touching
               the
               Quaesitum
               ,
               the
               thing
               demanded
               ,
               from
               whence
               the
               Tares
               are
               .
               And
               heere
               wee
               that
               are
               Seruants
               of
               the
               Housholder
               are
               no
               more
               exempted
               from
               Cauils
               ,
               then
               his
               field
               from
               
                 adulterate
                 Graine
              
               .
               The
               Deuill
               hath
               scattered
               his
               Seed
               amongst
               the
               Wheate
               ,
               the
               World
               beholds
               it
               not
               onely
               in
               the
               blade
               ,
               but
               also
               bearing
               fruit
               ,
               &
               yet
               the
               Seruants
               of
               the
               Enemie
               denie
               that
               it
               is
               Tares
               ,
               vnlesse
               we
               can
               shew
               vnde
               ,
               from
               whence
               they
               are
               ?
               This
               is
               the
               Riddle
               wherewith
               the
               Antichristian
               Sphinxes
               doe
               assault
               vs.
               But
               alas
               ,
               how
               is
               the
               Text
               peruerted
               ,
               the
               Scene
               altered
               ?
               
                 serui
                 non
                 Patrisfamilias
                 ,
                 sed
                 inimici
                 ,
              
               the
               Seruants
               ,
               not
               of
               the
               Housholder
               ,
               but
               of
               the
               Enemy
               ,
               of
               him
               which
               is
               conscious
               to
               his
               owne
               act
               ,
               
                 veniunt
                 &
                 dicunt
              
               ,
               they
               come
               and
               say
               ;
               and
               to
               whom
               doe
               they
               say
               ?
               
                 non
                 illi
              
               ,
               not
               to
               the
               
               Oedipus
               that
               can
               resolue
               them
               ,
               the
               Husbandman
               ,
               but
               nobis
               ,
               to
               vs
               ,
               dormientibus
               ,
               vs
               that
               slept
               ,
               they
               aske
               vs
               the
               question
               ,
               they
               require
               of
               vs
               to
               dissolue
               the
               knot
               ;
               Name
               the
               Heresie
               (
               say
               they
               )
               whereof
               wee
               cannot
               record
               the
               Brochers
               ,
               describe
               the
               place
               ,
               date
               the
               time
               
               of
               its
               Natiuitie
               ?
               Could
               Arius
               ,
               or
               Nestorius
               ,
               or
               Macedonius
               ,
               play
               their
               prizes
               vnspyed
               by
               our
               Centinels
               ?
               Could
               they
               ,
               or
               any
               other
               Hereticke
               euer
               scape
               the
               Eyes
               and
               Eares
               of
               our
               Intelligencers
               ?
               Thus
               they
               insult
               before
               the
               Victory
               .
               They
               indeed
               which
               are
               of
               the
               Enemies
               Councell
               ,
               may
               be
               priuie
               to
               his
               Plots
               :
               wee
               that
               are
               of
               the
               Housholders
               retinue
               ,
               may
               decerne
               the
               Tares
               ,
               and
               yet
               not
               know
               the
               sowing
               ,
               and
               we
               may
               say
               without
               preiudice
               either
               to
               our
               cause
               or
               skill
               with
               these
               men
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 From
                 whence
                 hath
                 it
                 Tares
              
               ?
            
             
               But
               the
               ground
               hereof
               will
               yet
               better
               appeare
               ,
               if
               wee
               compare
               the
               Enemies
               carriage
               in
               this
               Parable
               with
               his
               wiles
               and
               legerdemayne
               at
               other
               times
               .
               All
               creatures
               which
               inhabit
               this
               Globe
               of
               Earth
               are
               subiect
               to
               a
               vicissitude
               of
               Light
               and
               Darknesse
               ,
               Day
               and
               Night
               ,
               and
               to
               the
               necessary
               actions
               thereof
               ,
               waking
               and
               sleeping
               .
               That
               which
               properly
               in
               this
               kind
               belongs
               to
               man
               considered
               in
               his
               Naturalls
               ,
               the
               same
               by
               a
               certaine
               symmetry
               and
               proportion
               is
               found
               also
               in
               his
               Intellectualls
               ,
               that
               waking
               in
               the
               one
               ,
               he
               may
               be
               said
               sometimes
               to
               sleep
               in
               the
               other
               .
               
               This
               aduantage
               the
               Deuill
               tooke
               in
               his
               first
               Master-piece
               ,
               sowing
               the
               Seeds
               of
               originall
               transgression
               in
               the
               fairest
               of
               Gods
               fields
               ,
               our
               Mother
               Eue.
               For
               the
               
               man
               being
               absent
               and
               deficient
               in
               his
               watch
               ,
               the
               Enemy
               assaulted
               the
               woman
               (
               as
               heere
               in
               this
               Parable
               )
               
               in
               a
               manner
               vnseene
               ,
               appearing
               not
               in
               the
               colours
               of
               an
               Enemy
               ,
               but
               of
               the
               Serpent
               ,
               who
               whilest
               Adam
               the
               common
               Citizen
               of
               the
               Earth
               continued
               in
               his
               integrity
               ,
               was
               a
               Domesticke
               creature
               and
               parcell
               of
               his
               Family
               .
               And
               it
               is
               worth
               our
               noting
               ,
               how
               in
               the
               whole
               Story
               ,
               God
               conceales
               the
               Deuils
               name
               ,
               because
               the
               Deuill
               euer
               in
               such
               cases
               conceales
               his
               nature
               .
               In
               this
               disguise
               therefore
               ,
               tendring
               matter
               of
               argument
               and
               discourse
               vnto
               the
               woman
               ,
               he
               scattered
               a
               seed
               so
               small
               at
               the
               first
               ,
               that
               it
               exceeded
               not
               a
               graine
               of
               Muster-seed
               ,
               onely
               of
               question
               and
               doubt
               ,
               
                 Yea
                 ,
                 hath
                 God
                 said
                 ,
                 yee
                 shall
                 not
                 eat
                 of
                 euery
                 tree
                 of
                 the
                 Garden
                 ?
              
               Who
               would
               haue
               thought
               a
               naked
               question
               could
               harbour
               so
               much
               poyson
               in
               its
               bowels
               ?
               yet
               so
               dangerous
               is
               it
               to
               entertaine
               a
               question
               of
               Gods
               peremptory
               Iniunctions
               ,
               that
               this
               alone
               in
               the
               next
               reply
               ,
               brought
               forth
               the
               blade
               ,
               which
               was
               incredulitie
               ,
               and
               imboldned
               the
               Deuill
               to
               giue
               God
               the
               lye
               ,
               saying
               ,
               
                 Yee
                 shall
                 not
                 dye
              
               .
               This
               blade
               at
               length
               
               shot
               vp
               so
               high
               ,
               that
               the
               Prince
               of
               the
               Ayre
               doth
               now
               therein
               nestle
               himselfe
               ,
               and
               yeilded
               that
               bitter
               fruit
               ,
               
                 And
                 shee
                 did
                 eat
                 ,
                 and
                 gaue
                 vnto
                 her
                 Husband
                 ,
              
               
               
                 who
                 did
                 eate
              
               .
            
             
               Thus
               hee
               sowed
               the
               Seedes
               of
               Heresie
               in
               the
               Church
               of
               the
               Iewes
               at
               the
               comming
               of
               our
               Sauiour
               .
               The
               Prophets
               which
               had
               successiuely
               tended
               the
               flocke
               of
               Israel
               ,
               were
               now
               asleepe
               in
               their
               Sepulchres
               ,
               and
               the
               watchmen
               which
               remayned
               ,
               slumbred
               vpon
               their
               Couches
               of
               carnall
               and
               temporall
               proiects
               ,
               dreaming
               of
               an
               earthly
               Messias
               ,
               and
               Kingdomes
               of
               this
               World
               ;
               when
               loe
               ,
               the
               Enemie
               shrowding
               himselfe
               in
               the
               frock
               of
               men
               venerable
               
               for
               their
               profession
               ,
               [
               
                 Scribes
                 and
                 Pharises
              
               ]
               seasoned
               with
               the
               leauen
               of
               seeming
               deuotion
               (
               
                 long
                 Prayers
                 and
                 Hypocrisie
              
               )
               remarkable
               for
               their
               industry
               ,
               in
               compassing
               two
               vast
               Elements
               
                 Sea
                 and
                 Land
              
               to
               gaine
               one
               Proselite
               ,
               instilled
               those
               Errours
               which
               at
               the
               first
               vnseene
               did
               in
               a
               while
               send
               forth
               an
               ominous
               blade
               ,
               and
               that
               blade
               a
               worse
               fruit
               ,
               obseruing
               still
               the
               same
               rule
               of
               progression
               ,
               that
               if
               the
               Masters
               were
               one
               ,
               their
               Proselites
               should
               bee
               
                 two
                 fold
                 more
                 children
                 of
                 Hell
                 then
                 themselues
                 ,
                 Matth.
              
               23.
               
               And
               to
               bee
               briefe
               ,
               thus
               is
               the
               Enemy
               prophesied
               to
               sow
               the
               Seedes
               of
               those
               great
               defections
               and
               fallings
               away
               from
               the
               truth
               towards
               the
               latter
               day
               ,
               when
               the
               whole
               world
               almost
               was
               to
               sleepe
               ,
               being
               intoxicated
               with
               the
               wine
               of
               the
               Whore
               of
               Babylon
               :
               What
               part
               thereof
               wherein
               he
               expounds
               not
               this
               Parable
               with
               his
               act
               ,
               and
               wherein
               those
               stratagems
               of
               deluding
               men
               ,
               so
               slumbring
               with
               counterfeit
               deuotion
               ,
               appearing
               truths
               ,
               and
               insensible
               growthes
               lye
               not
               buried
               ?
               Would
               you
               vnderstand
               the
               
                 kinde
                 of
                 doctrine
              
               which
               hee
               should
               insinuate
               ?
               know
               ,
               that
               it
               was
               not
               a
               profest
               opposition
               of
               the
               Truth
               ,
               but
               a
               secret
               vndermining
               of
               it
               ;
               and
               therefore
               ,
               both
               by
               Saint
               Paul
               and
               also
               in
               the
               Reuelation
               it
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               Mysterie
               
               which
               none
               but
               the
               wise
               and
               hee
               which
               hath
               vnderstanding
               can
               penetrate
               ;
               Would
               you
               take
               a
               view
               of
               the
               Actors
               ?
               Imagine
               not
               that
               you
               see
               the
               faces
               of
               Neroes
               or
               Dioclesians
               ,
               but
               what
               wee
               reade
               in
               Daniel
               of
               Antiochus
               the
               type
               of
               Antichrist
               ,
               
                 that
                 he
                 should
              
               
               
                 get
                 the
                 Kindome
                 by
                 flatteries
              
               ,
               the
               same
               in
               holy
               Writ
               is
               affirmed
               of
               Antichrist
               himselfe
               and
               his
               Complices
               .
               
                 The
                 Teachers
              
               which
               in
               
                 the
                 last
                 and
                 perillous
              
               
               times
               must
               arise
               (
               saith
               Saint
               Paul
               )
               are
               
                 men
                 hauing
                 the
                 forme
                 of
                 godlinesse
                 ,
                 but
                 denying
                 the
                 power
                 thereof
                 ,
                 2.
                 
                 Tim.
              
               3.
               
               The
               Beast
               in
               the
               Reuelation
               is
               described
               with
               
                 two
                 hornes
                 like
                 the
                 Lambe
              
               ,
               but
               withall
               hauing
               
                 the
                 voice
                 of
                 a
                 Dragon
                 ,
                 Chap.
              
               13.
               
               The
               woman
               which
               
                 sits
                 vpon
                 many
                 waters
              
               is
               an
               Whore
               ,
               and
               inticeth
               with
               dalliances
               like
               another
               Dalilah
               ;
               and
               
                 with
                 a
                 Cup
                 of
                 abomination
                 makes
                 drunke
                 the
                 Inhabitants
                 of
                 the
                 earth
                 ,
                 Chap.
              
               17.
               
               Her
               Army
               are
               
                 Locusts
                 ,
                 whose
                 faces
                 are
                 as
                 the
                 faces
                 of
                 men
                 ,
                 whose
                 haire
                 as
                 the
                 haire
                 of
                 women
                 ,
              
               but
               looke
               either
               within
               ,
               and
               then
               see
               
                 teeth
                 as
                 the
                 teeth
                 of
                 Lions
                 ,
              
               or
               behinde
               ,
               and
               behold
               there
               
                 tayles
                 like
                 vnto
                 the
                 tayles
                 of
                 Scorpions
                 ,
                 Chap.
              
               9.
               
               Lastly
               would
               you
               see
               the
               manner
               how
               his
               poisonous
               doctrine
               is
               to
               gayne
               vpon
               the
               Church
               ?
               Then
               as
               before
               you
               beheld
               not
               the
               faces
               of
               Nero's
               ,
               so
               neither
               must
               you
               here
               expect
               the
               marches
               of
               Iehu's
               .
               Away
               with
               that
               fond
               imagination
               of
               Bellarmine
               and
               other
               
               Romanists
               ,
               who
               imagine
               that
               Antichrist
               ,
               must
               defer
               his
               warre
               vpon
               the
               Church
               vntill
               the
               end
               of
               the
               World
               ,
               and
               that
               he
               must
               dispatch
               all
               his
               conquests
               ,
               and
               finish
               his
               reigne
               within
               the
               short
               space
               of
               three
               yeeres
               and
               an
               halfe
               .
               No
               ;
               Saint
               Iohn
               tells
               vs
               that
               
                 Antichrist
                 was
                 alreadie
                 come
              
               ,
               and
               Saint
               Paul
               ,
               that
               in
               his
               dayes
               
                 the
                 misterie
                 of
                 iniquitie
                 did
                 alreadie
              
               worke
               ,
               but
               how
               ?
               not
               that
               the
               seruants
               of
               the
               housholder
               could
               take
               notice
               of
               it
               ,
               for
               that
               ,
               
                 hee
                 that
                 did
                 let
                 ,
                 would
                 let
              
               (
               saith
               he
               )
               
                 vntill
                 he
                 were
                 taken
                 away
                 ,
                 and
                 then
                 (
                 and
                 not
                 till
                 then
                 )
                 should
                 that
                 wicked
                 one
                 be
                 reuealed
                 .
                 2.
                 
                 Thes
                 .
              
               2.
               
               For
               as
               it
               is
               true
               in
               morallitie
               ,
               that
               
                 nemo
                 repentè
                 fit
                 pessimus
              
               ,
               no
               man
               at
               the
               first
               push
               becomes
               extreamly
               bad
               ,
               so
               the
               Apostle
               saith
               ,
               it
               shall
               fare
               with
               these
               
               Seducers
               ,
               they
               shall
               not
               renounce
               the
               truth
               at
               once
               ,
               but
               decline
               from
               the
               sinceritie
               of
               it
               by
               degrees
               ,
               growing
               (
               as
               the
               Text
               hath
               it
               )
               
                 worse
                 and
                 worse
                 ,
                 deceiuing
                 and
                 being
                 deceiued
                 .
                 2.
                 
                 Tim.
              
               3.
               13.
               
               What
               therefore
               is
               obserued
               ,
               touching
               the
               methodicall
               disposition
               of
               the
               seuen
               Churches
               in
               the
               Reuelation
               (
               though
               it
               cannot
               be
               typically
               or
               prophetically
               applied
               (
               as
               some
               haue
               fondly
               imagined
               ,
               to
               any
               Churches
               in
               particular
               )
               
               yet
               the
               Rōanists
               (
               who
               by
               these
               parts
               vnderstand
               the
               whole
               )
               may
               obserue
               the
               same
               ,
               in
               the
               seueral
               states
               and
               conditions
               of
               the
               Church
               vniuersall
               .
               If
               Ephesus
               the
               
                 first
                 and
                 mother
                 Church
                 of
                 lesser
                 Asia
                 ,
                 leaue
                 her
                 first
                 loue
                 ,
              
               chap.
               2.
               verse
               4.
               this
               defect
               of
               loue
               in
               
                 Smyrna
                 ,
                 the
                 second
                 Church
              
               ,
               begets
               counterfeit
               professors
               ,
               them
               ,
               
                 which
                 say
                 they
                 are
                 Iewes
                 and
                 are
                 not
                 ,
                 but
                 are
                 the
                 Synagogue
                 of
                 Satan
                 ,
                 v.
                 9.
                 
                 Smyrnas
              
               counterfeits
               in
               
                 Pergamus
                 the
                 third
                 Church
              
               ,
               proue
               Balaams
               ,
               and
               
                 cast
                 a
                 stumbling
                 blocke
              
               to
               those
               of
               the
               couenant
               ,
               euen
               the
               Orthodoxe
               beleeuers
               ,
               pointed
               out
               by
               the
               
                 Children
                 of
                 Israel
                 .
                 v.
              
               14.
               
               Now
               what
               is
               
                 but
                 a
                 stumbling
                 blocke
              
               in
               
                 Pergamus
                 ,
                 the
                 third
                 Church
                 ,
                 procures
                 a
                 tolleration
              
               for
               
                 Iesabell
                 to
                 preach
                 it
                 in
                 Theatira
                 the
                 fourth
                 ,
                 v.
              
               20.
               and
               loe
               ,
               what
               in
               
                 Theatira
                 the
                 fourth
              
               is
               preached
               ,
               and
               as
               it
               were
               sowed
               ,
               the
               same
               springs
               vp
               in
               
                 Sardis
                 the
                 fifth
              
               ,
               and
               choakes
               a
               great
               part
               of
               the
               good
               corne
               ,
               and
               the
               precipe
               to
               the
               Angell
               (
               that
               is
               ,
               the
               Bishop
               thereof
               )
               is
               ,
               
                 strengthen
                 the
                 things
                 which
                 remaine
                 ,
                 that
                 are
                 ready
                 to
                 dye
                 .
                 chap.
                 3.
                 verse
              
               2.
               
            
             
               Whereby
               wee
               may
               note
               the
               difference
               betweene
               the
               particular
               heresies
               of
               
                 Arius
                 ,
                 Nestorius
              
               ,
               and
               the
               like
               ,
               whose
               Authors
               and
               beginners
               ,
               the
               Papists
               brag
               that
               they
               can
               assigne
               ,
               and
               this
               generall
               defection
               or
               
               falling
               away
               vnder
               Antichrist
               ,
               of
               which
               they
               challenge
               vs
               to
               nominate
               the
               time
               ,
               and
               Authors
               .
               For
               first
               ,
               those
               backslidings
               were
               of
               them
               ,
               of
               whom
               S.
               Iohn
               saith
               ,
               
                 they
                 went
                 out
                 from
                 vs
                 ,
                 but
                 they
                 were
                 not
                 of
              
               
               vs
               ,
               and
               therefore
               making
               a
               rent
               and
               separation
               from
               the
               Church
               ,
               were
               the
               more
               remarkeable
               ,
               this
               of
               Antichrist
               
                 (
                 who
                 is
                 to
                 sit
                 in
                 the
                 Temple
                 of
                 God
                 )
              
               is
               to
               be
               of
               
               those
               
                 who
                 were
                 of
                 vs
                 ,
                 and
                 went
                 not
                 out
                 from
                 vs
                 ,
              
               and
               therefore
               making
               no
               visible
               rent
               from
               the
               Church
               ,
               must
               needes
               be
               the
               lesse
               noted
               .
               Secondly
               ,
               those
               being
               but
               of
               some
               few
               ,
               left
               Sentinels
               enough
               behinde
               to
               eye
               them
               ;
               this
               was
               to
               be
               vniuersall
               ,
               of
               the
               Sentinels
               and
               Watchmen
               themselues
               ,
               euen
               of
               the
               
                 starres
                 which
                 the
                 Dragon
                 was
                 to
                 pul
                 down
                 from
                 heauen
                 with
                 his
                 tayle
              
               ;
               and
               if
               the
               Watchmen
               themselues
               sleepe
               ,
               who
               shall
               discouer
               the
               approach
               of
               the
               enemie
               ?
               Thirdly
               those
               made
               open
               inuasion
               vpon
               the
               truth
               ,
               and
               oppugned
               the
               bulwarkes
               of
               Faith
               with
               hostile
               furie
               ,
               as
               Arius
               the
               diuinitie
               of
               Christ
               ,
               Macedonius
               the
               diuinitie
               of
               the
               Holy
               Ghost
               and
               the
               like
               ;
               this
               is
               a
               claudestine
               conspiracie
               ,
               and
               opposeth
               of
               the
               faith
               ,
               
                 not
                 directly
              
               ,
               but
               obliquely
               ,
               not
               formally
               ,
               but
               
                 virtually
                 ,
                 not
                 in
                 expresse
                 termes
                 ,
                 but
                 by
                 consequences
                 ,
              
               and
               therefore
               vntill
               the
               trumpets
               sounded
               the
               alarum
               ,
               and
               the
               thunders
               in
               the
               Reuelation
               gaue
               warning
               ,
               few
               sufpected
               it
               .
               Lastly
               ,
               those
               were
               like
               the
               gourd
               of
               Ionas
               ,
               
               
                 which
                 sprang
                 vp
                 in
                 a
                 night
                 ;
                 this
                 was
              
               like
               the
               tares
               ,
               first
               but
               a
               seede
               ,
               then
               a
               blade
               ,
               and
               lastly
               a
               fruit
               ;
               and
               therefore
               approching
               by
               vnsensible
               degrees
               ,
               was
               the
               lesse
               obserued
               and
               discouered
               .
            
             
               And
               to
               apply
               these
               things
               more
               home
               to
               the
               Church
               of
               Rome
               ,
               let
               any
               speake
               whether
               the
               tower
               
               of
               this
               second
               Babell
               mounted
               not
               by
               the
               same
               steps
               and
               ascents
               vnto
               the
               battlements
               ?
               How
               many
               things
               at
               the
               first
               were
               but
               
                 stumbling
                 blockes
              
               ,
               that
               in
               time
               became
               staires
               to
               lift
               Iesabel
               into
               the
               Pulpit
               ?
               how
               many
               positions
               in
               the
               infancie
               of
               the
               Gospell
               vnknowne
               ,
               that
               after
               a
               while
               were
               disputed
               ,
               then
               sided
               ,
               and
               at
               length
               
                 ratified
                 and
                 confirmed
              
               ?
               What
               opinions
               that
               at
               first
               were
               but
               
                 dogmata
                 scholae
              
               ,
               tenents
               of
               the
               scholes
               ,
               that
               in
               their
               riper
               age
               were
               made
               
                 dogmata
                 Ecclesiae
              
               ,
               Constitutions
               of
               the
               Church
               ,
               &
               lastly
               
                 dogmata
                 fidei
              
               ,
               Articles
               of
               faith
               ?
               What
               errors
               ,
               but
               Pigmies
               in
               their
               birth
               ,
               that
               became
               
                 grand
                 heresies
              
               and
               sonnes
               of
               Anak
               in
               their
               grouth
               ?
               So
               that
               wee
               may
               truly
               say
               of
               the
               master
               builders
               ,
               which
               vpon
               a
               foundation
               happily
               of
               gold
               of
               siluer
               ,
               layed
               rowes
               of
               stone
               or
               bricke
               ,
               and
               their
               prentises
               which
               thereon
               aduanced
               a
               second
               storie
               of
               slime
               or
               rubbish
               ,
               as
               
                 Vincentius
                 Lyrinensis
              
               
               did
               of
               the
               Donatists
               ,
               building
               their
               heresie
               vpon
               the
               authoritie
               of
               
                 Cyprian
                 .
                 O
                 maruailous
                 change
                 of
                 things
                 ,
                 the
                 authors
                 of
                 the
                 opinions
                 are
                 iudged
                 Catholickes
                 ,
                 but
                 the
                 followers
                 thereof
                 are
                 Heretickes
                 ;
                 the
                 masters
                 are
                 pardoned
                 ,
                 but
                 the
                 schollers
                 or
                 learners
                 are
                 condemned
                 ;
                 the
                 writers
                 of
                 the
                 bookes
                 shall
                 without
                 doubt
                 be
                 the
                 Children
                 of
                 the
                 Kingdome
                 ,
                 but
                 Hell
                 shall
                 be
                 the
                 place
                 for
                 the
                 abettors
                 and
                 maintainers
                 thereof
                 .
              
               And
               truly
               it
               is
               an
               obseruation
               no
               lesse
               iudicious
               then
               true
               of
               Albaspinus
               ,
               Bishop
               of
               
                 Orleans
                 ,
                 that
                 scarce
                 any
                 error
              
               
               
                 hath
                 crept
                 into
                 the
                 Church
                 which
                 tooke
                 not
                 its
                 originall
                 and
                 sourse
                 from
                 the
                 ancient
                 approued
                 Discipline
                 of
                 the
                 Church
                 ,
              
               not
               that
               the
               institution
               was
               bad
               ,
               but
               that
               the
               application
               is
               now
               amisse
               ,
               the
               seruants
               of
               the
               Housholder
               made
               the
               lawes
               ,
               but
               the
               seruants
               of
               
               the
               enemie
               added
               the
               glosse
               .
               Hearken
               what
               Ferus
               a
               Friar
               saith
               vpon
               the
               eighth
               of
               Iudges
               ,
               speaking
               of
               
                 Gedeon
                 .
                 There
                 was
              
               (
               saith
               he
               )
               
                 a
                 double
                 sinne
                 in
                 Gedeon
              
               ,
               
               
                 both
                 in
                 that
                 he
                 made
                 an
                 Ephod
                 contrary
                 to
                 the
                 Word
                 of
                 God
                 ,
                 and
                 in
                 that
                 seeing
                 the
                 abuse
                 thereof
                 he
                 tooke
                 it
                 not
                 away
                 .
                 Now
                 who
                 sees
                 not
                 ,
                 that
                 the
                 like
                 hapneth
                 in
                 the
                 Church
                 ?
                 how
                 many
                 things
                 did
                 the
                 Saints
                 ordaine
                 with
                 a
                 good
                 intent
                 ,
                 which
                 wee
                 see
                 at
                 this
                 day
                 changed
                 ,
                 partly
                 by
                 abuse
                 and
                 partly
                 by
                 superstition
                 ?
                 The
                 feasts
                 ,
                 Ceremonies
                 ,
                 Images
                 ,
                 Monasteries
                 and
                 the
                 like
                 ,
                 none
                 of
                 them
                 were
                 instituted
                 in
                 that
                 sort
                 at
                 the
                 first
                 ,
                 as
                 now
                 they
                 are
                 vsed
                 ,
                 and
                 yet
                 wee
                 Gedeons
                 hold
                 our
                 peace
                 ,
                 they
                 take
                 not
                 away
                 the
                 abuse
                 ,
                 they
                 take
                 not
                 away
                 the
                 superstition
                 .
              
            
             
               For
               if
               wee
               take
               a
               reuiew
               of
               what
               was
               anciently
               practised
               in
               the
               Primitiue
               Church
               ,
               we
               shall
               find
               that
               the
               Discipline
               thereof
               had
               the
               same
               scope
               touching
               the
               soule
               ,
               which
               Physicke
               hath
               for
               the
               bodie
               ,
               and
               may
               accordingly
               bee
               diuided
               into
               that
               which
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               that
               is
               ,
               tending
               to
               the
               preseruation
               of
               health
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               aymes
               at
               the
               restoring
               of
               health
               ,
               the
               one
               conducing
               to
               the
               preuenting
               ,
               the
               other
               to
               the
               remoouing
               of
               Diseases
               .
               Now
               ,
               as
               there
               bee
               in
               a
               Christian
               man
               three
               principall
               vertues
               ,
               from
               whence
               as
               from
               so
               many
               vitall
               parts
               ,
               all
               graces
               in
               man
               doe
               flow
               ,
               to
               wit
               ,
               
                 Faith
                 ,
                 Hope
              
               ,
               and
               Charitie
               ,
               so
               this
               parcell
               of
               Church
               Discipline
               which
               concerned
               the
               preseruation
               of
               health
               ,
               was
               imployed
               in
               prescribing
               such
               Cordials
               and
               Antidotes
               ,
               as
               were
               behoofefull
               to
               preserue
               ,
               fortifie
               ,
               or
               increase
               some
               one
               of
               these
               .
            
             
               For
               the
               benefit
               of
               Faith
               ,
               in
               respect
               of
               knowledge
               ,
               and
               to
               season
               it
               with
               a
               true
               sense
               and
               apprehension
               
               of
               diuine
               matters
               ,
               the
               Church
               did
               apply
               diuers
               instruments
               .
            
             
               First
               Bookes
               ,
               and
               those
               principally
               the
               holy
               Scriptures
               ,
               comprising
               such
               writings
               onely
               as
               wee
               stile
               by
               the
               name
               of
               Canonicall
               .
               To
               them
               the
               Iewes
               of
               the
               dispersion
               ,
               called
               Hellenists
               ,
               added
               in
               their
               Greeke
               translations
               the
               
                 Apocrypha
                 bookes
              
               ,
               as
               profitable
               ,
               partly
               for
               their
               matters
               sake
               ,
               partly
               for
               the
               supply
               of
               the
               historie
               of
               the
               Bible
               .
               Now
               the
               Greeke
               and
               Latine
               Church
               receiuing
               their
               translations
               of
               the
               old
               Testament
               ,
               not
               of
               the
               Iewes
               inhabiting
               Iudea
               (
               who
               neuer
               mixt
               the
               Apocrypha
               with
               the
               other
               )
               but
               of
               those
               of
               the
               dispersion
               ,
               and
               being
               loath
               to
               distaste
               them
               to
               whom
               they
               were
               beholding
               for
               their
               paines
               ,
               were
               in
               the
               beginning
               contented
               onely
               
                 not
                 to
                 seuer
              
               them
               from
               the
               Canonicall
               Bookes
               
                 in
                 binding
              
               ,
               howsoeuer
               they
               did
               
                 in
                 authoritie
              
               ;
               afterwards
               they
               began
               to
               cite
               them
               in
               their
               Sermons
               &
               Works
               ,
               though
               not
               as
               diuine
               ,
               yet
               as
               venerable
               and
               familiar
               writings
               ,
               then
               permitted
               them
               to
               be
               read
               (
               as
               Athanasius
               
               affirmes
               )
               to
               the
               Catechumenists
               ,
               in
               length
               of
               time
               ,
               to
               the
               Congregation
               ,
               and
               in
               the
               end
               ,
               custome
               giuing
               them
               credit
               ;
               they
               were
               doubtfully
               in
               the
               Florentine
               ,
               but
               more
               palpably
               in
               the
               Tridentine
               
               Councell
               canonized
               with
               the
               stile
               of
               Canonicall
               ,
               and
               made
               equall
               in
               authoritie
               to
               the
               other
               .
            
             
               Secondly
               ,
               Translations
               ;
               for
               bookes
               in
               an
               vnknowne
               language
               are
               like
               Trumpets
               giuing
               an
               vncertaine
               sound
               .
               And
               therefore
               ,
               no
               sooner
               was
               the
               Gospell
               preacht
               ,
               but
               the
               Scriptures
               had
               their
               translations
               .
               The
               vniuersall
               Church
               by
               custome
               ,
               establisht
               none
               ,
               because
               none
               could
               be
               of
               vniuersall
               vse
               .
               
               Yet
               amidst
               such
               varietie
               as
               was
               then
               extant
               ,
               that
               which
               passeth
               vnder
               the
               name
               of
               the
               Septuagint
               ,
               found
               best
               entertainment
               in
               the
               Greeke
               Church
               ,
               and
               a
               translation
               made
               out
               of
               the
               same
               into
               Latine
               ,
               by
               an
               vncertaine
               Authour
               ,
               found
               somewhat
               the
               like
               in
               the
               Latine
               .
               The
               chiefe
               cause
               whereof
               seemes
               to
               be
               
               this
               ,
               that
               for
               a
               long
               time
               there
               wanted
               in
               the
               West
               ,
               those
               who
               being
               skilled
               in
               the
               Hebrew
               could
               supply
               their
               wants
               from
               thence
               with
               a
               better
               .
               This
               Latine
               translation
               was
               afterwards
               partly
               mended
               ,
               partly
               
               patched
               with
               fragments
               and
               phrases
               pickt
               out
               of
               Hierome
               ;
               winning
               authoritie
               in
               the
               Westerne
               Church
               by
               two
               meanes
               ,
               Custome
               and
               Ignorance
               of
               the
               Originalls
               ,
               and
               at
               length
               in
               the
               Councell
               of
               Trent
               made
               authenticall
               ,
               and
               by
               two
               Popes
               ,
               Sixtus
               
               Quintus
               ,
               and
               Clement
               the
               eighth
               ,
               confirmed
               by
               two
               contrarie
               Editions
               ,
               with
               the
               solecismes
               of
               the
               Translators
               ,
               and
               errors
               of
               the
               Transcribers
               .
            
             
               Ceremonies
               were
               the
               third
               instrument
               ;
               whereby
               ,
               as
               by
               certaine
               outward
               signes
               and
               characters
               ,
               the
               Church
               would
               imprint
               in
               the
               mindes
               of
               ignorant
               people
               ,
               the
               vse
               and
               effects
               of
               the
               Sacraments
               .
               These
               at
               the
               first
               were
               performed
               by
               expressions
               rather
               verball
               then
               reall
               ,
               as
               Exhortations
               ,
               Prayers
               ,
               Interrogations
               ,
               and
               such
               like
               ,
               as
               we
               vse
               in
               baptisme
               .
               But
               after
               awhile
               ,
               to
               these
               verball
               and
               audible
               ceremonies
               ,
               reall
               and
               visible
               were
               added
               ,
               and
               that
               without
               any
               bad
               meaning
               or
               intention
               of
               their
               first
               founders
               ;
               but
               see
               how
               Tares
               in
               the
               end
               displayed
               themselues
               amongst
               the
               Wheat
               .
               For
               what
               were
               at
               the
               first
               but
               few
               ,
               by
               Saint
               Austens
               time
               were
               so
               multiplyed
               ,
               that
               in
               his
               119.
               
               Epist
               .
               hee
               complayneth
               of
               
               their
               burden
               ,
               and
               now
               are
               so
               encreased
               ,
               that
               they
               are
               more
               then
               can
               bee
               borne
               ;
               what
               were
               then
               but
               
               things
               accessorie
               ,
               and
               helps
               to
               the
               worship
               of
               God
               ,
               are
               now
               become
               parts
               of
               the
               worship
               of
               God
               and
               meritorious
               ;
               what
               were
               then
               but
               signes
               ,
               and
               had
               onely
               
                 vsum
                 significandi
              
               ,
               a
               vse
               to
               signifie
               ,
               are
               now
               
               become
               causes
               ,
               and
               haue
               
                 vsum
                 efficiendi
              
               ,
               a
               vse
               to
               produce
               supernaturall
               effects
               .
            
             
               From
               these
               Ceremonies
               ,
               in
               processe
               of
               time
               ,
               abused
               and
               mis-vnderstood
               ,
               many
               grosse
               errors
               had
               their
               originall
               .
               For
               to
               begin
               with
               Baptisme
               ,
               it
               borrowing
               a
               ceremonie
               from
               Exorcising
               ,
               which
               in
               those
               dayes
               was
               a
               gift
               in
               the
               Church
               of
               casting
               out
               Deuils
               by
               adjuration
               ,
               it
               signified
               thereby
               (
               not
               that
               men
               before
               Baptisme
               are
               possessed
               with
               the
               Deuill
               )
               but
               first
               ,
               what
               they
               are
               by
               Nature
               ,
               that
               is
               ,
               children
               
               of
               wrath
               ,
               and
               seruants
               of
               the
               Deuill
               ;
               and
               secondly
               ,
               what
               wee
               are
               by
               Grace
               (
               whereof
               Baptisme
               is
               a
               Sacrament
               )
               that
               is
               ,
               freed
               from
               the
               bondage
               of
               Sathan
               ,
               and
               made
               Co-heires
               of
               the
               Kingdome
               of
               heauen
               .
               But
               howsoeuer
               ,
               Baptisme
               was
               not
               held
               for
               a
               long
               time
               so
               absolutely
               necessarie
               to
               saluation
               ,
               that
               setting
               contempt
               or
               wilfull
               negligence
               aside
               in
               the
               partie
               which
               dies
               vnbaptized
               ,
               a
               man
               might
               not
               bee
               saued
               without
               it
               ,
               witnesse
               the
               custom
               of
               the
               church
               ,
               which
               was
               to
               haue
               but
               one
               or
               two
               times
               in
               the
               yeer
               at
               the
               most
               (
               to
               wit
               ,
               Easter
               &
               Whitsontide
               )
               assigned
               for
               the
               same
               ,
               yet
               this
               exorcising
               at
               length
               began
               to
               worke
               so
               farre
               with
               some
               ,
               especially
               after
               that
               diuers
               of
               the
               Fathers
               spake
               hyperbolically
               of
               baptisme
               in
               eagernesse
               against
               Pelagius
               the
               Heretike
               ,
               who
               taking
               away
               originall
               sinne
               ,
               tooke
               also
               away
               
               with
               it
               by
               consequence
               the
               necessitie
               of
               baptisme
               ,
               that
               what
               was
               at
               the
               first
               held
               necessarie
               ,
               necessitate
               
               precepti
               ,
               by
               the
               necessitie
               of
               a
               precept
               ,
               was
               made
               to
               be
               necessarie
               ,
               
                 necessitate
                 medij
              
               ,
               by
               the
               necessitie
               of
               a
               meanes
               ;
               and
               in
               conclusion
               ,
               the
               Schoolemen
               hauing
               taken
               a
               more
               distinct
               suruey
               of
               Hell
               ,
               then
               was
               
               done
               afore-time
               ,
               assigned
               lodgings
               in
               the
               third
               storie
               for
               children
               which
               die
               without
               baptisme
               ,
               wherin
               they
               award
               them
               
                 poenam
                 damni
              
               ,
               paine
               of
               losse
               ,
               though
               not
               
                 poenam
                 sensus
              
               ,
               paine
               of
               sense
               ,
               affirming
               
               farther
               this
               paine
               to
               be
               eternall
               .
            
             
               As
               it
               fared
               with
               Baptisme
               ,
               so
               did
               it
               with
               the
               Eucharist
               ;
               For
               what
               was
               Transubstantiation
               therein
               at
               the
               first
               ,
               but
               
                 non
                 ens
              
               ,
               a
               thing
               neither
               proueable
               by
               the
               Scriptures
               ,
               as
               many
               of
               the
               learnedst
               Romanists
               
               doe
               confesse
               ,
               nor
               (
               as
               some
               of
               them
               doe
               also
               grant
               )
               receiued
               for
               diuers
               hundred
               yeeres
               into
               the
               articles
               of
               Christian
               faith
               .
               The
               Fathers
               indeed
               acknowledged
               a
               change
               of
               the
               Bread
               and
               Wine
               ,
               but
               it
               was
               a
               change
               not
               of
               their
               substance
               ,
               but
               of
               their
               vse
               ,
               for
               of
               common
               elements
               ,
               they
               become
               Sacraments
               .
               This
               change
               of
               their
               vse
               by
               occasion
               of
               Altars
               and
               other
               ceremonies
               which
               crept
               in
               ,
               as
               also
               by
               reason
               of
               the
               figuratiue
               speeches
               of
               the
               Ancients
               ,
               vttered
               partly
               imprint
               a
               liuely
               apprehension
               of
               the
               things
               exhibited
               ,
               and
               partly
               to
               breed
               a
               reuerend
               opinion
               of
               the
               Sacraments
               ,
               as
               contayning
               in
               them
               so
               great
               mysteries
               ,
               produced
               in
               the
               end
               a
               doubt
               of
               the
               change
               of
               the
               substance
               ,
               but
               what
               kinde
               of
               change
               it
               was
               ,
               was
               sooner
               defined
               then
               vnderstood
               .
               For
               Berengarius
               was
               forced
               in
               his
               abiuration
               ,
               to
               acknowledge
               a
               
                 sensuall
                 change
              
               ,
               wherein
               the
               body
               of
               
               Christ
               is
               touched
               by
               the
               hands
               ,
               and
               broken
               by
               the
               
               teeth
               of
               the
               Receauer
               ,
               which
               the
               new
               Romanists
               doe
               disclaime
               ,
               and
               the
               glosse
               tells
               vs
               ,
               that
               vnlesse
               we
               cautelously
               vnderstand
               his
               wordes
               ,
               we
               shall
               fall
               into
               a
               worse
               heresie
               then
               that
               wherein
               Berengarius
               himselfe
               was
               ,
               whereas
               
                 there
                 are
                 no
                 exacter
                 formes
                 of
                 speaking
                 in
                 matters
                 of
                 faith
              
               (
               saith
               
                 Bellarmine
                 )
                 then
                 those
                 which
                 they
                 vse
                 that
                 abjure
                 heresie
                 .
                 Peter
                 Lombard
                 ,
              
               the
               father
               of
               the
               Schoolemen
               ,
               though
               he
               acknowledgeth
               a
               change
               of
               the
               Bread
               and
               Wine
               ,
               yet
               what
               kinde
               of
               change
               it
               is
               ,
               
                 whether
                 formall
                 or
                 substantiall
                 ,
                 or
                 of
                 any
                 other
                 kinde
                 ,
                 he
                 professed
                 he
                 was
                 not
                 able
                 to
                 define
              
               ;
               much
               lesse
               could
               hee
               call
               it
               Transubstantiation
               ,
               which
               terme
               in
               his
               dayes
               was
               not
               coyned
               .
               Many
               of
               the
               ancient
               Schoolemen
               which
               succeeded
               him
               ,
               being
               loth
               (
               as
               it
               seemes
               )
               to
               quit
               all
               the
               truth
               at
               once
               ,
               held
               onely
               a
               partiall
               change
               ,
               that
               is
               ,
               either
               of
               the
               matter
               without
               the
               forme
               ,
               which
               opinion
               by
               some
               is
               attributed
               to
               Scotus
               ,
               or
               of
               the
               forme
               without
               the
               matter
               ,
               as
               Aegidius
               and
               Durand
               ,
               or
               of
               the
               matter
               and
               forme
               without
               the
               subsistencie
               (
               which
               the
               Iesuites
               in
               their
               Metaphysicks
               make
               not
               to
               differ
               really
               from
               the
               essence
               )
               as
               Goffred
               ,
               and
               after
               him
               
                 Picus
                 Mirandula
              
               ;
               or
               lastly
               ,
               of
               the
               
                 specificall
                 nature
              
               without
               the
               indiuiduall
               ,
               as
               
                 Henricus
                 .
                 Thomas
                 Aquinas
              
               ,
               the
               first
               that
               set
               Poperie
               in
               ioynt
               ,
               and
               to
               whom
               the
               present
               Church
               of
               Rome
               owes
               for
               many
               Tenets
               ,
               held
               a
               totall
               change
               ,
               and
               added
               withall
               ,
               that
               this
               change
               is
               
                 conuersio
                 productiua
              
               ,
               a
               conuersion
               whereby
               one
               thing
               is
               produced
               of
               the
               other
               ;
               but
               the
               Iesuites
               ,
               though
               they
               hold
               the
               change
               to
               bee
               totall
               ,
               yet
               they
               say
               ,
               it
               is
               not
               
                 conuersio
                 productiua
              
               ,
               
               a
               conuersion
               wherby
               one
               thing
               is
               made
               of
               the
               other
               ,
               but
               only
               
                 conuersio
                 adductiua
              
               ,
               a
               conuersion
               whereby
               
               one
               thing
               is
               brought
               into
               the
               place
               of
               the
               other
               ,
               and
               so
               instead
               of
               Transubstantiation
               ,
               which
               was
               confirmed
               in
               the
               Lateran
               Councell
               ,
               they
               haue
               inuented
               in
               respect
               of
               the
               Bread
               and
               Wine
               a
               Desubstantiation
               ,
               or
               Annihilation
               ,
               and
               in
               respect
               of
               Christs
               body
               a
               Translocation
               .
            
             
               Ceremonies
               and
               the
               exorbitant
               Phrases
               of
               Rhetoricians
               hauing
               brought
               Transubstantion
               into
               the
               World
               ,
               their
               Infant
               turned
               Midwife
               to
               the
               Mother
               ,
               and
               deliuered
               her
               of
               two
               other
               Monsters
               ,
               adoration
               and
               the
               
                 Sacrifice
                 of
                 the
                 Masse
              
               ,
               though
               her
               trauell
               of
               this
               later
               seemes
               to
               haue
               beene
               both
               hard
               and
               tedious
               ,
               for
               as
               the
               Master
               of
               the
               Sentences
               ,
               and
               also
               Aquinas
               
               long
               after
               him
               defined
               it
               ,
               the
               proper
               and
               propitiatory
               Sacrifice
               for
               the
               liuing
               and
               the
               dead
               ,
               was
               not
               then
               receiued
               ,
               but
               onely
               ,
               the
               commemoratiue
               and
               Eucharisticall
               which
               we
               acknowledge
               .
            
             
               To
               leaue
               other
               fruit
               of
               the
               same
               tree
               vntasted
               ;
               by
               the
               same
               wicket
               of
               Ceremonies
               ,
               crept
               Images
               into
               the
               Church
               .
               For
               Ceremonies
               which
               at
               the
               first
               were
               no
               more
               then
               representations
               of
               accidents
               ,
               and
               
                 symbola
                 virtutum
              
               ,
               descriptions
               and
               pictures
               of
               vertues
               ,
               became
               afterwards
               to
               bee
               representations
               of
               
               substances
               ,
               and
               
                 imagines
                 personarum
              
               ,
               Images
               of
               persons
               .
               Howsoeuer
               it
               was
               ,
               these
               personall
               representations
               in
               their
               birth
               ,
               were
               more
               modest
               ,
               being
               onely
               of
               Christs
               humanitie
               ,
               or
               of
               the
               Saints
               ,
               and
               those
               in
               priuate
               houses
               ,
               or
               prophane
               places
               ,
               not
               in
               publike
               Churches
               .
               But
               after
               three
               hundred
               yeares
               ,
               
                 the
                 custome
                 which
                 (
                 Eusebius
              
               saith
               )
               
                 sprang
                 from
                 Gentilisme
              
               ,
               
               
                 of
                 erecting
                 Images
                 in
                 honour
                 of
                 those
                 whome
              
               
               
                 men
                 esteemed
                 Sauiours
              
               ,
               brought
               them
               to
               find
               entrance
               (
               though
               not
               without
               opposition
               )
               into
               some
               Churches
               ,
               but
               to
               this
               end
               onely
               ,
               as
               hauing
               an
               
                 Historicall
                 vse
              
               to
               recall
               to
               minde
               the
               memory
               of
               things
               past
               .
               About
               sixe
               hundred
               yeares
               after
               Christ
               ,
               besides
               the
               
                 Historicall
                 vse
              
               to
               informe
               the
               vnderstanding
               ,
               they
               acquired
               also
               a
               
                 Rhetoricall
                 vse
              
               to
               stirre
               vp
               
               deuotion
               ,
               and
               Gregory
               the
               Great
               ,
               though
               hee
               misliked
               worshipping
               of
               them
               ,
               yet
               he
               allowed
               worshipping
               before
               them
               .
               This
               worshipping
               before
               them
               in
               the
               second
               Nicen
               Councel
               gained
               them
               the
               honour
               ,
               though
               
                 not
                 of
                 adoration
              
               ,
               yet
               of
               veneration
               ,
               and
               this
               veneration
               in
               the
               end
               by
               
                 Thomas
                 Aquinas
              
               and
               others
               came
               to
               be
               interpreted
               adoration
               ,
               but
               with
               this
               difference
               ,
               that
               some
               spake
               more
               doubtfully
               ,
               teaching
               the
               Image
               not
               to
               be
               worshipped
               
                 in
                 it
              
               selfe
               ,
               but
               onely
               the
               person
               before
               ,
               or
               by
               the
               Image
               ,
               as
               
                 Alex.
                 de
                 Hales
                 ,
                 Durand
              
               and
               
                 Alphonsus
                 à
                 Castro
              
               .
               Others
               more
               bluntly
               ,
               that
               the
               Image
               is
               to
               bee
               worshipped
               
                 in
                 it selfe
              
               ,
               and
               that
               with
               the
               same
               worship
               that
               the
               person
               is
               which
               it
               represents
               ,
               as
               
                 Thomas
                 Aquinas
                 ,
                 Bonauenture
                 ,
                 Caietan
                 ,
                 Carthusianus
                 ,
                 Ailman
              
               and
               Capreolus
               .
               But
               the
               Iesuits
               walking
               the
               middle
               way
               ,
               haue
               inuented
               an
               Idolatry
               more
               sublimated
               and
               refined
               ,
               saying
               that
               the
               Image
               is
               not
               to
               be
               worshipped
               with
               the
               same
               worship
               that
               the
               person
               himselfe
               is
               which
               it
               figures
               ,
               vnderstanding
               by
               the
               same
               ,
               the
               same
               
                 for
                 its
                 owne
                 sake
              
               ,
               but
               yet
               it
               may
               and
               ought
               to
               bee
               (
               say
               they
               )
               with
               the
               same
               for
               the
               
                 persons
                 sake
                 which
                 it
                 represents
              
               ;
               with
               the
               same
               ,
               though
               
                 not
                 of
                 it selfe
              
               ,
               yet
               
                 by
                 accident
              
               ;
               though
               not
               properly
               ,
               yet
               improperly
               ;
               
               though
               not
               perfectly
               ,
               yet
               imperfectly
               ;
               though
               not
               directly
               ,
               yet
               reductiuely
               ;
               though
               not
               vniuocally
               ,
               yet
               anologically
               ;
               the
               one
               sending
               his
               Schollers
               to
               Hell
               by
               Sunshine
               ,
               the
               other
               through
               a
               mist
               of
               distinctions
               .
            
             
               Now
               as
               the
               Primatiue
               Church
               was
               studious
               to
               benefit
               and
               aduance
               faith
               in
               the
               point
               of
               knowledge
               ,
               so
               was
               it
               no
               lesse
               solicitous
               to
               arme
               and
               fortifie
               it
               against
               the
               battery
               of
               temptations
               .
               Hence
               it
               was
               ,
               that
               during
               the
               heate
               of
               persecutions
               ,
               the
               custome
               of
               the
               Christians
               was
               ,
               daily
               to
               receiue
               the
               Sacrament
               of
               the
               Lords
               Supper
               ,
               as
               a
               souereigne
               Antidote
               against
               the
               feare
               of
               death
               .
               But
               the
               persecutions
               being
               ended
               ,
               and
               the
               peoples
               deuotion
               (
               as
               in
               prosperitie
               it
               comes
               to
               passe
               )
               somewhat
               abated
               ,
               this
               daily
               communicating
               was
               retayned
               onely
               by
               the
               Clergie
               ,
               not
               that
               the
               Laity
               might
               not
               receiue
               with
               them
               
                 de
                 iure
              
               ,
               of
               right
               ,
               but
               ,
               that
               they
               did
               it
               not
               
                 de
                 facto
              
               ,
               in
               deed
               .
               Now
               ,
               because
               there
               were
               not
               in
               all
               places
               store
               of
               Clergie
               to
               communicate
               together
               ,
               as
               in
               priuate
               Parish
               Churches
               ,
               Hermitages
               and
               the
               like
               ,
               for
               a
               while
               the
               Priests
               in
               those
               places
               ,
               (
               imitating
               the
               
               Alexandrian
               custome
               )
               reade
               onely
               the
               Prayers
               and
               Gospels
               of
               the
               Communion
               ,
               and
               receiued
               not
               ,
               but
               afterwards
               fearing
               to
               be
               defrauded
               of
               their
               Offerings
               (
               if
               they
               read
               onely
               and
               not
               receiued
               )
               they
               beganne
               to
               receiue
               alone
               ,
               teaching
               that
               this
               action
               of
               theirs
               being
               performed
               in
               the
               name
               of
               others
               ,
               was
               applyed
               and
               as
               beneficiall
               vnto
               them
               as
               if
               they
               did
               it
               themselues
               ;
               and
               hence
               grew
               priuate
               Masses
               in
               the
               Church
               of
               Rome
               ,
               wherein
               the
               Priest
               communicates
               or
               excommunicates
               rather
               without
               the
               people
               .
            
             
               The
               second
               Christian
               vertue
               which
               the
               Primitiue
               
               Church
               laboured
               ,
               by
               her
               best
               Medicines
               to
               support
               and
               preserue
               ,
               was
               Hope
               ,
               which
               reflects
               vpon
               the
               future
               blisse
               ,
               and
               the
               ioyes
               of
               the
               World
               to
               come
               .
               For
               excitement
               whereunto
               ,
               two
               customes
               were
               entertayned
               ;
               
                 the
                 one
              
               pointing
               at
               that
               happinesse
               which
               the
               Saints
               enioy
               immediatly
               after
               their
               departure
               hence
               ;
               
                 the
                 other
              
               ,
               at
               the
               fulnesse
               of
               glory
               which
               they
               shall
               participate
               at
               the
               end
               and
               cosummation
               of
               the
               World.
               
            
             
               That
               which
               pointed
               at
               the
               ioy
               and
               blisse
               which
               the
               Saints
               enioy
               immediatly
               after
               their
               departure
               hence
               ,
               consisted
               partly
               in
               thankesgiuings
               vnto
               God
               for
               the
               glory
               bestowed
               vpon
               them
               ,
               partly
               in
               other
               remembrances
               ,
               to
               excite
               and
               stirre
               vp
               men
               from
               consideration
               of
               their
               reward
               ,
               to
               bee
               imitators
               of
               their
               Vertues
               .
               For
               deeper
               impression
               whereof
               ,
               there
               were
               wont
               to
               be
               yeerely
               Solemnities
               at
               their
               Sepulchres
               ,
               Commemorations
               of
               their
               names
               ,
               and
               Orations
               made
               in
               their
               prayses
               .
               Now
               it
               being
               the
               custome
               of
               them
               which
               fell
               in
               persecution
               ,
               to
               implore
               the
               Prayers
               of
               Martyrs
               in
               Prison
               for
               them
               :
               Saint
               Cyprian
               
               vpon
               supposition
               that
               Saints
               departed
               hence
               doe
               pray
               for
               the
               particular
               behoofe
               of
               those
               whom
               they
               know
               they
               left
               behind
               them
               ,
               did
               desire
               some
               Martyrs
               and
               others
               ,
               
                 not
                 after
                 ,
                 but
                 before
              
               their
               deaths
               ,
               that
               if
               they
               preuented
               him
               and
               went
               before
               him
               into
               their
               Masters
               presence
               that
               then
               they
               would
               not
               forget
               to
               remember
               him
               vnto
               God.
               This
               soliciting
               of
               Martyrs
               before
               their
               deaths
               ,
               brought
               in
               the
               next
               Age
               a
               custome
               to
               call
               vpon
               them
               after
               their
               deaths
               ,
               and
               this
               calling
               vpon
               them
               after
               it
               ,
               howsoeuer
               it
               may
               bee
               accounted
               rather
               amongst
               the
               
                 straines
                 of
              
               
               Rhetoricke
               (
               being
               done
               in
               their
               Aniuersarie
               Declamations
               )
               then
               the
               
                 Aphorismes
                 of
                 Faith
              
               ,
               yet
               by
               Gregory
               the
               Greates
               time
               ,
               it
               weaued
               Prayers
               into
               the
               Lyturgie
               ,
               that
               God
               would
               heare
               their
               Intercessions
               ;
               but
               afterwards
               when
               the
               Glasse
               of
               the
               Trinity
               was
               perfected
               ,
               wherein
               the
               Schoolemen
               conceiue
               the
               Saints
               to
               see
               whatsoeuer
               is
               done
               vpon
               earth
               ,
               then
               these
               Prayers
               to
               God
               to
               heare
               
                 the
                 Intercessions
              
               of
               the
               Saints
               ,
               were
               changed
               into
               Prayers
               ,
               to
               the
               Saints
               ,
               to
               heare
               
                 our
                 Intercessions
                 thēselues
              
               ,
               which
               is
               the
               practise
               of
               the
               present
               Church
               of
               Rome
               ,
               and
               came
               in
               (
               saith
               
               
                 Bellar.
                 )
                 consuetudine
                 non
                 lege
              
               ,
               by
               a
               custome
               not
               a
               law
               .
            
             
               The
               other
               Custome
               that
               aymed
               at
               the
               fulnesse
               of
               glory
               which
               the
               Saints
               shall
               enioy
               at
               the
               end
               and
               consummation
               of
               the
               World
               ,
               was
               performed
               by
               Prayers
               for
               their
               glorious
               Resurrection
               ,
               and
               their
               publike
               acquittall
               in
               the
               last
               Day
               ,
               the
               one
               being
               an
               exemplification
               of
               the
               Petition
               ,
               
                 Thy
                 Kingdome
                 come
              
               ,
               the
               other
               of
               that
               which
               followes
               after
               it
               ,
               
                 Thy
                 will
                 be
                 done
              
               .
               For
               the
               greater
               solemnitie
               whereof
               ,
               Oblations
               at
               Funerals
               and
               sometimes
               yeerely
               ,
               by
               the
               friends
               of
               the
               deceased
               were
               made
               ,
               not
               (
               as
               some
               Popish
               Writers
               doe
               conceiue
               )
               of
               the
               Eucharist
               ,
               but
               (
               as
               Albaspinus
               notes
               )
               of
               common
               Bread
               or
               other
               things
               ,
               
               of
               which
               the
               Congregation
               eating
               and
               communicating
               ,
               acknowledged
               the
               deceased
               by
               that
               action
               (
               as
               a
               signe
               of
               Communion
               )
               to
               bee
               co-members
               with
               them
               of
               the
               same
               mysticall
               Bodie
               the
               Church
               ,
               and
               interested
               in
               the
               Common
               Prayers
               touching
               the
               last
               day
               .
               The
               which
               produced
               sundry
               opinions
               amongst
               
               the
               Ancients
               ;
               for
               
                 Iustin
                 Martyr
                 ,
                 Tertullian
                 ,
                 Clemens
                 Romanus
                 ,
                 Lactantius
              
               and
               others
               were
               from
               
               hence
               of
               opinion
               ,
               that
               no
               particular
               iudgement
               passeth
               vpon
               the
               Saints
               vntil
               the
               last
               day
               ;
               but
               the
               church
               following
               ,
               being
               loth
               as
               it
               seemes
               to
               put
               off
               this
               particular
               iudgement
               wholly
               vntill
               then
               ,
               and
               yet
               not
               willing
               to
               determine
               ,
               that
               it
               should
               be
               giuen
               immediately
               vpon
               the
               passage
               hence
               ,
               but
               allowing
               an
               indefinite
               
               time
               for
               the
               same
               ,
               did
               apply
               the
               Churches
               prayers
               and
               well-wishes
               ,
               (
               besides
               their
               former
               reference
               to
               the
               finall
               iudgement
               )
               to
               this
               interim
               also
               alotted
               for
               the
               particular
               ;
               in
               the
               which
               they
               thought
               they
               might
               accompanie
               them
               to
               Gods
               Tribunall
               ,
               and
               pray
               for
               their
               
                 deliuerance
                 from
                 hell
                 ,
                 and
                 the
                 iawes
                 of
                 the
                 Lyon.
              
               At
               last
               the
               doctrine
               of
               purgatorie
               ,
               which
               (
               as
               I
               shall
               now
               declare
               )
               for
               a
               long
               time
               passed
               as
               an
               vncertaine
               or
               particular
               opinion
               amongst
               priuate
               men
               ,
               getting
               sway
               ,
               the
               selfe
               same
               prayers
               were
               interpreted
               neither
               of
               a
               generall
               ,
               nor
               of
               the
               particular
               iudgement
               ,
               but
               of
               the
               iayle
               deliuery
               of
               soules
               out
               of
               purgatorie
               ,
               and
               so
               established
               in
               the
               Florentine
               Councell
               celebrated
               .
               An.
               1438.
               
            
             
               Another
               opinion
               which
               the
               oblations
               and
               prayers
               for
               the
               publicke
               acquittall
               of
               the
               dead
               wrought
               amongst
               some
               of
               the
               ancients
               ,
               was
               ,
               that
               (
               seeing
               few
               dyed
               which
               by
               the
               bountie
               of
               their
               friends
               enioyed
               not
               that
               honour
               more
               or
               lesse
               )
               all
               men
               ,
               good
               and
               bad
               were
               either
               at
               the
               generall
               Iudgement
               ,
               or
               before
               ,
               to
               bee
               purged
               by
               fire
               ,
               the
               payne
               whereof
               ,
               if
               need
               were
               should
               by
               these
               prayers
               of
               the
               liuing
               be
               either
               diminished
               or
               taken
               away
               .
               And
               hence
               it
               is
               that
               purgatorie
               got
               entrance
               into
               the
               Church
               ,
               which
               being
               at
               the
               first
               like
               the
               vnknowne
               land
               at
               the
               South
               of
               America
               called
               
                 terra
                 del
                 fogo
              
               ,
               was
               by
               Origen
               vpon
               misconstruction
               
               of
               the
               prayers
               aforesaid
               ,
               and
               an
               ouerweening
               opinion
               of
               aduancing
               the
               mercie
               of
               God
               ,
               translated
               out
               of
               their
               Academie
               of
               Plato
               into
               the
               Schooles
               of
               Christians
               .
               Long
               it
               was
               ere
               this
               mishapen
               Monster
               could
               bee
               brought
               into
               any
               probable
               forme
               .
               For
               Origen
               who
               first
               embraced
               it
               ,
               taught
               that
               the
               Deuills
               themselues
               should
               be
               saued
               by
               it
               .
               Others
               
               to
               correct
               that
               extremitie
               ,
               said
               ,
               not
               the
               Deuills
               ,
               but
               yet
               all
               men
               .
               A
               third
               ,
               not
               all
               men
               ,
               but
               all
               Christians
               and
               such
               as
               are
               baptised
               .
               A
               fourth
               ,
               not
               all
               Christians
               nor
               all
               such
               as
               are
               baptised
               ,
               yet
               all
               such
               as
               haue
               beene
               once
               in
               their
               liues
               true
               beleeuers
               .
               A
               fift
               ,
               not
               all
               such
               as
               haue
               beene
               once
               in
               their
               liues
               true
               beleeuers
               ,
               but
               yet
               all
               such
               as
               perseuere
               in
               the
               Orthodoxe
               faith
               vntill
               their
               death
               .
               A
               sixth
               ,
               not
               all
               that
               perseuere
               in
               the
               Orthodoxe
               faith
               vntill
               their
               death
               ,
               but
               yet
               all
               such
               as
               perseuering
               doe
               giue
               almes
               ;
               for
               these
               (
               say
               they
               )
               how
               great
               sinners
               soeuer
               they
               bee
               otherwise
               ,
               shall
               haue
               iudgement
               with
               mercie
               .
               A
               seauenth
               ,
               not
               all
               that
               shew
               mercie
               ,
               but
               yet
               all
               that
               haue
               Christ
               for
               their
               foundation
               ,
               that
               is
               ,
               all
               
               that
               dye
               in
               the
               state
               of
               grace
               ,
               which
               opinion
               is
               
               attributed
               vnto
               Saint
               
                 Ambrose
                 ,
                 Hierome
                 ,
                 Rupertus
              
               ,
               and
               others
               .
               Saint
               Austen
               who
               complaines
               that
               his
               age
               was
               full
               of
               presumptions
               ,
               being
               not
               able
               to
               resist
               the
               streame
               of
               these
               ouerflowing
               errors
               ,
               thought
               yet
               to
               vse
               the
               same
               policie
               touching
               purgatorie
               ,
               which
               he
               did
               in
               other
               points
               ,
               as
               prayer
               for
               the
               dead
               inuocation
               of
               Saints
               ,
               and
               the
               like
               ,
               that
               is
               ,
               either
               to
               moderate
               it
               ,
               or
               make
               it
               doubtfull
               ,
               thinking
               by
               degrees
               to
               make
               it
               incredible
               .
               Sometimes
               therefore
               he
               seemes
               to
               allow
               it
               ,
               but
               yet
               by
               the
               Papists
               owne
               consession
               
               vnder
               this
               prouiso
               ,
               that
               if
               any
               such
               place
               should
               bee
               ,
               yet
               it
               is
               vncertaine
               what
               end
               or
               effect
               it
               hath
               ,
               
                 whether
                 to
                 satisfie
                 Gods
                 Iustice
                 for
                 the
                 sinne
                 past
                 ,
                 or
                 whether
                 to
                 diminish
                 (
                 as
                 temporall
                 paynes
                 vse
                 to
                 doe
                 )
                 the
                 euill
                 affections
                 of
                 sin
                 still
                 remaining
                 .
              
               Againe
               sometimes
               
               hee
               denyes
               the
               thing
               it selfe
               ,
               sometimes
               hee
               doubts
               of
               it
               .
               Nor
               is
               it
               yet
               agreed
               amongst
               the
               Papists
               either
               for
               the
               fire
               ,
               or
               the
               place
               ,
               or
               the
               time
               of
               it
               ;
               only
               thus
               farre
               they
               seeme
               at
               length
               to
               concurre
               ,
               that
               soules
               doe
               therein
               satisfie
               both
               for
               veniall
               sinnes
               ,
               and
               for
               the
               guilt
               of
               punishment
               due
               vnto
               mortall
               sins
               ,
               when
               the
               guilt
               of
               the
               sinne
               it selfe
               is
               remitted
               and
               forgiuen
               ;
               which
               ,
               how
               contrarie
               both
               to
               reason
               and
               the
               ancient
               purgatorie
               of
               the
               Fathers
               it
               is
               ,
               I
               leaue
               to
               the
               iudicious
               to
               consider
               .
               It
               was
               first
               confirmed
               in
               the
               Florentine
               Councell
               aboue
               mentioned
               .
            
             
               Charitie
               succeedeth
               ,
               for
               the
               maintenance
               and
               encrease
               whereof
               ,
               they
               vsed
               the
               best
               policie
               they
               could
               to
               plant
               Vnitie
               and
               Concord
               both
               in
               the
               Church
               Vniuersall
               ,
               and
               also
               in
               particular
               Churches
               ,
               that
               so
               
               if
               possibly
               they
               could
               ,
               all
               schismes
               and
               contentions
               amongst
               Christians
               ,
               might
               be
               remoued
               ,
               &
               the
               bond
               of
               peace
               might
               bee
               kept
               inuiolable
               .
            
             
               For
               the
               preseruation
               hereof
               in
               the
               Church
               vniuersall
               ,
               it
               was
               thought
               good
               ,
               that
               according
               to
               the
               secular
               diuision
               of
               the
               Empire
               ,
               the
               Church
               should
               be
               diuided
               into
               certaine
               Diocesses
               ,
               whereof
               there
               were
               at
               the
               first
               (
               by
               Berterius
               account
               )
               thirteene
               in
               number
               ,
               who
               vnder
               the
               names
               of
               Patriarchs
               and
               Bishops
               of
               the
               first
               Seas
               ,
               should
               ioyne
               in
               care
               and
               counsell
               for
               the
               good
               of
               the
               Christian
               Common-wealth
               .
               Amongst
               these
               ,
               three
               were
               (
               in
               regard
               of
               
               the
               Cities
               wherein
               they
               resided
               )
               more
               eminent
               then
               
               the
               rest
               ,
               and
               began
               to
               encroach
               vpon
               the
               others
               iurisdiction
               ,
               to
               wit
               ,
               
                 Rome
                 ,
                 Alexandria
              
               ,
               and
               Antioch
               ,
               to
               which
               in
               the
               second
               generall
               Councel
               was
               added
               for
               the
               same
               cause
               ,
               Constantinople
               and
               afterwards
               Ierusalem
               ,
               though
               this
               last
               had
               indeed
               vntill
               the
               fift
               generall
               Councell
               ,
               but
               a
               title
               without
               substance
               as
               being
               subiect
               to
               Caesaria
               ,
               his
               Metropolitan
               and
               in
               last
               resort
               vnto
               Antioch
               .
               Now
               because
               all
               things
               should
               be
               done
               in
               order
               ,
               it
               was
               thought
               fit
               that
               the
               Pope
               ,
               because
               hee
               was
               Bishop
               of
               Rome
               ,
               the
               imperiall
               Citie
               should
               haue
               the
               precedencie
               ,
               though
               not
               
               of
               authoritie
               
                 super
                 reliquos
              
               ,
               ouer
               the
               rest
               ,
               yet
               of
               place
               ,
               
                 inter
                 reliquos
              
               ,
               amongst
               the
               rest
               .
               This
               precedencie
               of
               place
               wan
               him
               in
               time
               a
               precedencie
               in
               power
               ,
               but
               it
               was
               at
               the
               first
               but
               
                 potestas
                 honoraria
              
               ,
               a
               kinde
               of
               courtesie
               authoritie
               ,
               not
               long
               after
               it
               came
               to
               be
               claymed
               ,
               as
               ordinaria
               ,
               as
               an
               ordinarie
               power
               and
               so
               was
               confirmed
               in
               the
               Florentine
               Councell
               .
               Lastly
               ,
               this
               ordinarie
               power
               bare
               sway
               awhile
               ,
               because
               the
               Pope
               was
               great
               in
               generall
               Councells
               ,
               but
               now
               since
               the
               last
               Lateran
               Councell
               ,
               vnder
               Leo
               the
               
               tenth
               ,
               the
               Iesuites
               will
               haue
               it
               to
               beare
               sway
               ,
               by
               another
               title
               ;
               because
               the
               Pope
               is
               great
               ouer
               generall
               Councells
               ,
               which
               addes
               a
               farther
               degree
               to
               his
               greatnesse
               ,
               that
               whereas
               hee
               was
               heretofore
               heard
               
                 de
                 facto
              
               in
               deed
               ,
               for
               that
               he
               was
               iudged
               Orthodoxe
               ,
               hee
               now
               challengeth
               to
               be
               beleeued
               
                 de
                 iure
              
               ,
               of
               right
               ,
               because
               hee
               cannot
               be
               hereticall
               .
            
             
               For
               the
               preseruation
               of
               vnitie
               and
               concord
               in
               particular
               Churches
               ,
               there
               was
               a
               kinde
               of
               Communion
               amongst
               the
               Ancients
               ,
               which
               they
               celebrated
               
               by
               Eulogies
               ,
               that
               is
               ,
               by
               Bread
               ,
               not
               consecrated
               for
               
               the
               vse
               of
               the
               Sacrament
               ,
               but
               otherwise
               blessed
               by
               the
               Bishop
               ,
               the
               which
               howsoeuer
               it
               was
               not
               at
               the
               beginning
               exported
               forth
               of
               the
               Church
               where
               it
               was
               offered
               ,
               yet
               afterwards
               it
               came
               to
               bee
               sent
               vpon
               solemne
               festiualls
               from
               the
               Mother
               Church
               vnto
               the
               Parishes
               and
               Villages
               thereto
               belonging
               ,
               by
               communicating
               whereof
               (
               as
               by
               a
               liuely
               symboll
               )
               the
               fellowship
               and
               communion
               betweene
               all
               the
               faithfull
               of
               the
               same
               Diocesse
               was
               represented
               ,
               and
               the
               people
               acknowledged
               themselues
               to
               compose
               the
               same
               body
               of
               Christ
               together
               .
               Now
               ,
               some
               being
               possest
               (
               as
               Albaspinus
               obserues
               )
               with
               a
               religious
               
               conceit
               of
               this
               ceremonie
               ,
               began
               to
               deale
               in
               like
               manner
               with
               the
               Eucharist
               ,
               as
               may
               bee
               gathered
               out
               of
               the
               fourteenth
               Canon
               of
               the
               Laodicean
               Councell
               ,
               where
               the
               practice
               thereof
               is
               expresly
               forbidden
               .
               But
               partly
               the
               custome
               which
               some
               particulars
               ,
               in
               the
               time
               of
               persecution
               (
               especially
               Hermites
               (
               who
               seldome
               had
               the
               opportunitie
               of
               receauing
               )
               tooke
               vp
               ,
               of
               carrying
               part
               of
               the
               Sacrament
               home
               with
               them
               ,
               to
               partake
               thereof
               when
               they
               pleased
               ,
               and
               partly
               the
               charitie
               which
               in
               some
               places
               was
               shewed
               in
               like
               manner
               to
               the
               sick
               ,
               bringing
               
               vnto
               them
               the
               remaynder
               of
               the
               Bread
               and
               Wine
               ,
               in
               token
               of
               their
               Communion
               with
               the
               rest
               ,
               preuayled
               so
               farre
               at
               length
               with
               the
               Roman
               Church
               ,
               that
               what
               was
               then
               but
               voluntarie
               ,
               and
               sprang
               from
               priuate
               deuotion
               ,
               is
               now
               made
               necessarie
               ,
               and
               enioyned
               by
               publike
               injunction
               ;
               and
               what
               then
               was
               vsed
               sacramentally
               and
               for
               a
               signe
               of
               Communion
               ,
               is
               now
               ordayned
               for
               other
               vses
               ,
               as
               circumgestation
               ,
               adoration
               ,
               and
               the
               like
               .
            
             
             
               Thus
               hauing
               giuen
               a
               taste
               of
               some
               principall
               errors
               in
               Poperie
               ,
               which
               sprang
               from
               that
               part
               of
               Church
               discipline
               ,
               which
               consisted
               in
               the
               conseruation
               of
               the
               soules
               health
               ;
               it
               followes
               that
               something
               should
               bee
               said
               of
               that
               which
               belonged
               to
               the
               restoring
               of
               the
               same
               in
               such
               as
               had
               impaired
               it
               by
               their
               falls
               .
               This
               part
               consisted
               in
               two
               principall
               ingredients
               ,
               Corrasiues
               ,
               and
               Lenitiues
               .
               The
               Corrasiues
               were
               such
               medicines
               as
               were
               applyed
               to
               those
               that
               fell
               ,
               for
               purging
               out
               of
               the
               old
               corruption
               ,
               and
               keeping
               of
               others
               from
               the
               like
               infection
               ,
               the
               which
               was
               performed
               ,
               partly
               by
               confessions
               ,
               and
               partly
               other
               satisfactions
               .
            
             
               Confessions
               ,
               were
               nothing
               else
               at
               the
               first
               ,
               but
               publike
               recognitions
               ,
               for
               publike
               scandalls
               ;
               which
               being
               found
               vsefull
               to
               Penitents
               ,
               made
               Origen
               and
               
               others
               to
               perswade
               men
               to
               doe
               the
               like
               to
               their
               Ministers
               for
               priuate
               offences
               ,
               to
               the
               end
               that
               making
               knowne
               their
               griefes
               ,
               they
               might
               haue
               plaisters
               for
               their
               wounds
               .
               But
               these
               publike
               confessions
               through
               the
               abating
               of
               zeale
               and
               auoyding
               of
               shame
               ,
               being
               turned
               into
               priuate
               ,
               some
               began
               to
               confound
               the
               one
               priuate
               confession
               ,
               which
               was
               imposed
               by
               Church
               discipline
               ,
               with
               the
               other
               which
               was
               voluntarie
               ,
               and
               so
               in
               time
               ,
               of
               
                 Consilium
                 Ecclesiasticorum
              
               ,
               an
               aduice
               of
               Church-men
               ,
               it
               became
               
                 Praeceptum
                 Ecclesiae
              
               ,
               the
               precept
               of
               the
               Church
               ;
               and
               this
               againe
               ,
               which
               beforetime
               was
               onely
               a
               Confession
               of
               sinnes
               ,
               
                 quoad
                 substantiam
              
               ,
               for
               their
               substance
               ,
               was
               by
               
               the
               Lateran
               Councell
               vnder
               Innocent
               the
               third
               ,
               farther
               clog'd
               with
               an
               Inquisition
               of
               sinnes
               ,
               
                 etiam
                 quoad
                 circumstantias
              
               ,
               euen
               together
               with
               all
               their
               particular
               circumstances
               .
            
             
             
               Satisfactions
               which
               properly
               come
               vnder
               the
               Law
               of
               Church
               Discipline
               ,
               were
               certaine
               outward
               remonstrances
               of
               sorrow
               and
               repentance
               ,
               wherewith
               for
               the
               tryall
               of
               Penitents
               and
               example
               of
               others
               ,
               the
               Primitiue
               Church
               did
               exercise
               those
               that
               fell
               ,
               before
               they
               restored
               them
               to
               the
               same
               state
               of
               Communion
               wherein
               aforetimes
               they
               did
               stand
               .
               Diuers
               of
               the
               Fathers
               ,
               that
               they
               might
               breed
               a
               willingnesse
               in
               men
               to
               vndergoe
               them
               ,
               spake
               somewhat
               Hyperbolically
               in
               their
               commendations
               ,
               saying
               ,
               that
               offences
               were
               thereby
               
                 redeemed
                 ,
                 purged
              
               ,
               and
               expiated
               ,
               which
               being
               vnderstood
               (
               as
               the
               Master
               of
               the
               Sentences
               expounds
               them
               )
               not
               of
               purgations
               
               from
               the
               offence
               as
               it
               is
               an
               offence
               to
               God
               ,
               or
               from
               the
               punishment
               due
               to
               sinne
               (
               both
               which
               are
               opposed
               vnto
               Iustification
               )
               but
               onely
               of
               the
               macula
               ,
               or
               spot
               (
               which
               the
               Schoolemen
               making
               to
               consist
               in
               an
               habituall
               prauity
               is
               opposed
               chiefly
               to
               Sanctification
               )
               can
               little
               aduantage
               the
               Popish
               cause
               .
               For
               who
               doubts
               ,
               but
               that
               Repentance
               and
               Sorrow
               ,
               though
               they
               are
               not
               meritorious
               causes
               ,
               yet
               are
               instrumentall
               ,
               whereby
               grace
               takes
               her
               speedier
               effect
               in
               diminishing
               the
               euill
               affections
               and
               vaine
               desires
               
               which
               dwel
               in
               vs
               ?
               But
               the
               anciēt
               rites
               of
               Satisfaction
               degenerating
               with
               the
               Times
               ,
               &
               the
               Schoolmen
               ,
               beginning
               to
               cōfound
               Iustification
               with
               Sanctification
               ,
               (
               First
               ,
               by
               adding
               the
               purgation
               of
               the
               macula
               ,
               or
               spot
               vnto
               that
               which
               is
               truly
               termed
               Iustification
               ,
               as
               a
               Species
               of
               it
               ,
               &
               afterwards
               forgetting
               to
               distinguish
               them
               at
               all
               )
               another
               kind
               of
               Satisfaction
               succeeded
               in
               the
               formers
               place
               ,
               differing
               from
               it
               ,
               First
               ,
               in
               the
               matter
               ,
               as
               building
               vpon
               Workes
               of
               Supererogation
               ,
               
               
                 viz.
                 Pilgrimages
                 ,
                 Whippings
                 ,
                 Vowes
              
               with
               the
               like
               .
               Secondly
               ,
               in
               the
               end
               ,
               being
               not
               imposed
               to
               satisfie
               the
               Church
               in
               case
               of
               scandall
               ,
               but
               to
               transact
               with
               God
               vpon
               termes
               of
               Iustice
               .
               Thirdly
               ,
               in
               the
               time
               ,
               not
               being
               now
               performed
               
                 before
                 absolution
              
               (
               as
               formerly
               was
               vsed
               )
               but
               
                 after
                 it
                 .
                 Lastly
              
               ,
               in
               the
               obiect
               being
               not
               so
               much
               for
               sinne
               in
               it selfe
               ,
               as
               for
               temporall
               punishment
               due
               vnto
               it
               ,
               when
               the
               offence
               is
               remitted
               .
            
             
               The
               Lenetiues
               which
               the
               Church
               applied
               to
               such
               as
               she
               perceiued
               to
               be
               truly
               contrite
               and
               sorrowfull
               for
               their
               sinnes
               committed
               ,
               resided
               chiefly
               in
               absolutions
               which
               were
               exercised
               either
               
                 in
                 foro
                 conscientiae
              
               ,
               in
               the
               Court
               of
               the
               Conscience
               ,
               whereby
               the
               penitent
               was
               certified
               of
               his
               reconciliation
               to
               God
               ,
               or
               
                 in
                 foro
                 Ecclesiae
              
               ,
               in
               the
               Court
               of
               the
               Church
               ,
               whereby
               they
               who
               had
               giuen
               publike
               offence
               by
               their
               fall
               ,
               were
               reconciled
               vnto
               the
               Congregation
               .
            
             
               For
               the
               first
               of
               these
               ,
               as
               the
               Church
               neuer
               denied
               the
               benefit
               of
               it
               to
               those
               who
               rightly
               desire
               it
               ,
               so
               the
               Popish
               necessity
               and
               other
               positions
               concerning
               it
               ,
               are
               but
               doctrines
               of
               a
               new
               Edition
               .
               For
               most
               
               of
               the
               ancient
               Schoolmen
               held
               the
               absolution
               to
               be
               but
               either
               declaratiue
               ,
               as
               
                 Peter
                 Lombard
                 ,
                 Occam
                 ,
                 Alexander
                 de
                 Hales
                 ,
              
               or
               at
               most
               but
               dispositiue
               ,
               whereby
               faith
               is
               ingenerated
               in
               the
               minds
               of
               the
               hearers
               ,
               by
               the
               which
               they
               are
               made
               capeable
               of
               remission
               ,
               as
               
                 Thomas
                 Aquinas
              
               ,
               and
               Richardus
               ,
               to
               whom
               Bonauenture
               may
               be
               added
               ,
               who
               saith
               ,
               that
               the
               power
               of
               the
               Keyes
               extends
               it selfe
               to
               the
               remission
               of
               the
               fault
               by
               way
               of
               deprecation
               ,
               not
               by
               way
               of
               imparting
               it
               .
               The
               Councell
               of
               Trent
               sends
               a
               banne
               after
               
               them
               ,
               which
               deny
               the
               Priests
               to
               haue
               that
               power
               of
               remittting
               sinnes
               which
               the
               Church
               vnderstands
               them
               to
               haue
               ,
               but
               was
               so
               wise
               in
               the
               meane
               time
               ,
               as
               to
               conceale
               what
               the
               Churches
               meaning
               should
               be
               ,
               yet
               if
               we
               would
               know
               by
               the
               Iesuits
               ,
               what
               it
               is
               at
               this
               present
               ,
               they
               will
               you
               ,
               that
               the
               Priests
               doe
               absolue
               from
               sinne
               ,
               not
               by
               declaring
               or
               preaching
               ,
               but
               by
               extingishing
               and
               dissoluing
               it
               ;
               as
               blowing
               doth
               the
               fire
               ,
               or
               the
               wind
               doth
               the
               clouds
               ,
               that
               is
               by
               a
               true
               and
               Physicall
               efficiency
               ,
               so
               
                 Bellarmine
                 ,
                 Suarez
              
               ,
               
               
                 Tollet
                 ,
                 &c.
              
               
            
             
               The
               second
               sort
               of
               Lenetiues
               ,
               consisted
               in
               relaxations
               ,
               or
               releasements
               from
               Ecclesiasticall
               Censures
               .
               For
               whereas
               ,
               during
               the
               heat
               of
               persecutions
               ,
               the
               seuerity
               of
               Church
               Discipline
               was
               such
               ,
               that
               for
               some
               offences
               ,
               ten
               yeeres
               ,
               for
               some
               the
               whole
               life
               after
               was
               adiudged
               to
               the
               doing
               of
               penance
               ;
               the
               satisfaction
               notwithstanding
               ,
               which
               some
               gaue
               the
               Church
               by
               outward
               signes
               of
               penitency
               ,
               and
               requests
               
               of
               Martyrs
               in
               Prison
               for
               them
               ,
               caused
               the
               Bishops
               to
               release
               them
               either
               of
               all
               or
               of
               part
               of
               those
               yeares
               wherein
               they
               stood
               bound
               to
               vndergoe
               their
               penance
               ,
               and
               these
               were
               the
               Indulgences
               of
               those
               dayes
               .
               But
               the
               times
               growing
               more
               loose
               and
               licentious
               ,
               and
               withall
               the
               esteeme
               held
               of
               Church
               Censures
               diminishing
               ,
               the
               Cleargie
               was
               saine
               to
               remit
               much
               of
               their
               rigour
               ;
               and
               to
               change
               publike
               penances
               into
               priuate
               ,
               or
               other
               good
               workes
               ,
               and
               so
               to
               bring
               in
               that
               which
               wee
               call
               commutations
               .
               Now
               these
               also
               in
               the
               end
               beeing
               slighted
               ,
               the
               Bishops
               who
               had
               let
               goe
               and
               quitted
               the
               true
               reines
               ,
               tooke
               hold
               by
               the
               false
               ,
               and
               taught
               ,
               that
               whatsoeuer
               a
               man
               
               omits
               to
               performe
               of
               his
               commutations
               in
               this
               life
               ,
               the
               same
               he
               shall
               pay
               full
               dearly
               in
               Purgatory
               ,
               in
               the
               the
               World
               to
               come
               ;
               which
               brought
               an
               eager
               and
               fresh
               desire
               in
               men
               to
               procure
               with
               all
               cost
               and
               charges
               ,
               Pardons
               for
               the
               neglect
               thereof
               ;
               and
               because
               some
               cases
               were
               reserued
               to
               the
               Popes
               owne
               power
               of
               dispensing
               (
               euery
               man
               beeing
               desirous
               to
               haue
               a
               plenary
               or
               full
               pardon
               )
               they
               began
               to
               neglect
               other
               Bishops
               ,
               and
               established
               the
               Pope
               (
               by
               that
               meanes
               )
               in
               the
               sole
               right
               of
               granting
               Indulgences
               ,
               which
               being
               at
               the
               first
               ,
               but
               absolutions
               in
               the
               Consistory
               of
               the
               Church
               ,
               and
               that
               for
               the
               liuing
               onely
               ,
               became
               a
               thousand
               yeares
               and
               more
               after
               Christ
               ,
               to
               be
               absolutions
               in
               the
               Chancery
               of
               Heauen
               ,
               and
               that
               also
               for
               the
               dead
               .
            
             
               By
               these
               few
               examples
               it
               may
               appeare
               ,
               how
               from
               the
               misconstruction
               and
               wrested
               Interpretations
               of
               Primitiue
               Discipline
               ,
               the
               bodie
               of
               Popery
               is
               descended
               ,
               and
               withall
               the
               degrees
               whereby
               it
               sprang
               vp
               to
               this
               stature
               which
               now
               it
               hath
               ,
               to
               the
               end
               that
               the
               Deuils
               policie
               being
               ript
               vp
               ,
               our
               ignorance
               of
               the
               first
               Founders
               of
               Romish
               Cockle
               ,
               may
               seeme
               as
               pardonable
               ,
               as
               was
               this
               of
               the
               Seruants
               in
               my
               Text
               of
               the
               Sower
               of
               Tares
               :
               and
               withall
               that
               our
               Aduersaries
               may
               not
               think
               vs
               so
               stupid
               as
               to
               know
               nothing
               ,
               though
               wee
               bee
               not
               so
               skilfull
               as
               they
               require
               ,
               to
               know
               euery
               thing
               .
               The
               basterdly
               brood
               of
               a
               common
               Strumpet
               may
               haue
               his
               
                 reputed
                 father
              
               knowne
               ,
               though
               not
               his
               naturall
               ,
               and
               there
               may
               be
               Acts
               and
               Records
               to
               shew
               
                 by
                 whom
              
               it
               was
               legitimated
               ,
               though
               not
               authentike
               Registers
               ,
               by
               whom
               it
               was
               begotten
               ;
               and
               so
               can
               we
               shew
               ,
               when
               ,
               by
               whom
               ,
               and
               in
               which
               of
               
               the
               Popes
               Markets
               or
               Councels
               these
               Tares
               were
               first
               allowed
               and
               sold
               for
               good
               Wheate
               ,
               though
               we
               be
               not
               so
               cunning
               in
               the
               blacke
               Art
               ,
               as
               to
               know
               the
               Deuill
               or
               his
               Disciples
               name
               that
               sowed
               them
               ;
               wee
               know
               them
               as
               the
               Seruants
               did
               
                 in
                 facto
                 esse
              
               ,
               being
               shot
               vp
               and
               bearing
               fruit
               ,
               though
               we
               may
               bee
               ignorant
               for
               their
               fieri
               ,
               by
               what
               euill
               Genius
               they
               were
               planted
               ,
               or
               vnder
               what
               malignant
               Planet
               they
               took
               root
               ;
               for
               what
               shall
               wee
               say
               ?
               doth
               a
               thing
               desist
               to
               be
               what
               it
               is
               ,
               because
               the
               time
               and
               originall
               of
               it
               is
               not
               knowne
               ?
               Old-age
               ,
               is
               it
               not
               old-age
               ,
               because
               the
               houre
               or
               day
               wherein
               it
               beginnes
               cannot
               be
               giuen
               ?
               Doth
               a
               Consumption
               cease
               to
               bee
               a
               Consumption
               ,
               because
               the
               moment
               when
               one
               fals
               into
               it
               cannot
               be
               assigned
               ?
               Is
               not
               the
               shadow
               of
               the
               Diall
               towardes
               night
               remoued
               from
               the
               place
               it
               possessed
               at
               noone
               ,
               because
               the
               mouing
               of
               it
               cannot
               bee
               discerned
               ?
               Are
               no
               Customes
               of
               force
               ,
               because
               the
               Authours
               and
               Commencers
               of
               them
               be
               not
               written
               ?
               Or
               may
               any
               conclude
               against
               the
               Apostle
               ,
               that
               he
               erred
               in
               saying
               
                 the
                 mystery
                 of
                 iniquity
                 did
                 already
                 work
                 ,
              
               because
               he
               teacheth
               
               in
               the
               same
               place
               ,
               
                 that
                 the
                 wicked
                 man
                 was
                 not
                 then
                 reuealed
                 ?
              
               But
               how
               should
               we
               hope
               to
               discouer
               fully
               the
               practices
               of
               Satan
               and
               the
               proceedings
               of
               Antichrist
               ,
               which
               is
               
                 de
                 regno
                 tenebrarum
              
               ,
               of
               the
               Kingdome
               of
               darknes
               ,
               when
               as
               our
               Sauiour
               tels
               vs
               ,
               that
               the
               Kingdome
               of
               God
               ,
               which
               is
               
                 regnum
                 lucis
              
               ,
               the
               Kingdome
               of
               light
               ,
               is
               as
               
                 if
                 a
                 man
                 should
                 cast
                 seed
                 into
                 the
                 ground
                 ,
                 and
                 should
                 sleepe
                 ,
                 and
                 rise
                 night
                 and
                 day
                 ,
                 yet
                 should
                 the
                 Seed
                 spring
                 and
                 grow
                 vp
                 ,
                 hee
                 knoweth
                 not
                 how
                 ?
                 Marke
              
               4.
               27.
               
               That
               which
               Saint
               
               Austen
               therefore
               in
               his
               29.
               
               Epistle
               hath
               touching
               
               the
               propagation
               of
               originall
               sinne
               ,
               may
               teach
               vs
               what
               vse
               to
               make
               of
               the
               births
               and
               propagations
               of
               Heresies
               ,
               
                 that
                 when
                 a
                 certaine
                 man
                 had
                 fallen
                 into
                 a
                 pit
                 wherein
                 was
                 much
                 water
                 readie
                 to
                 choake
                 him
                 ,
                 another
                 passing
                 by
                 that
                 way
                 ,
                 and
                 wondring
                 at
                 the
                 chance
                 ,
                 said
                 ,
                 how
                 fellest
                 thou
                 in
                 ,
              
               the
               poore
               man
               being
               in
               more
               need
               of
               reliefe
               than
               discourse
               ,
               answeres
               ,
               
                 cogita
                 quomodo
                 hinc
                 me
                 liberes
                 ,
                 non
                 quomodo
                 huc
                 ceciderim
                 quaeras
                 ,
              
               it
               is
               but
               a
               superfluous
               question
               to
               aske
               how
               I
               fell
               in
               ,
               thinke
               rather
               I
               beseech
               thee
               ,
               by
               what
               meanes
               thou
               mayst
               helpe
               mee
               out
               .
               The
               Seruants
               in
               my
               Text
               ,
               propounded
               the
               like
               question
               (
               as
               you
               see
               )
               when
               they
               demanded
               ,
               
                 From
                 whence
                 the
                 Tares
                 are
              
               ?
               But
               what
               answere
               did
               the
               Housholder
               shape
               them
               ?
               Did
               he
               name
               the
               Author
               ,
               or
               describe
               him
               (
               as
               the
               Iesuites
               require
               of
               vs
               )
               by
               indiuiduall
               differences
               ,
               saying
               ,
               
                 Such
                 an
                 one
                 hath
                 done
                 it
                 ?
              
               No
               ,
               onely
               in
               generall
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               an
               Enemy
               ,
               or
               as
               Beza
               renders
               it
               ,
               
                 inimicus
                 quispiam
              
               ,
               some
               Enemy
               hath
               done
               it
               ;
               as
               who
               would
               say
               ;
               it
               concernes
               you
               rather
               to
               vse
               all
               possible
               diligence
               you
               can
               to
               roote
               them
               vp
               ,
               and
               to
               looke
               vpon
               that
               which
               is
               before
               ,
               then
               with
               too
               thriftlesse
               expence
               of
               time
               ,
               tolooke
               at
               that
               which
               is
               behind
               ,
               and
               to
               studie
               vnde
               ,
               From
               whence
               they
               are
               .
            
             
               Nor
               doth
               it
               any
               whit
               impugne
               our
               industry
               imployed
               this
               way
               ,
               that
               the
               Seruants
               asking
               the
               Husbandman
               ,
               if
               they
               should
               gather
               them
               vp
               ,
               he
               answered
               ,
               
                 Nay
                 ,
                 least
                 whilest
                 you
                 gather
                 vp
                 the
                 Tares
                 ,
                 you
                 root
              
               
               
                 vp
                 the
                 wheate
                 with
                 them
              
               ;
               for
               he
               saith
               not
               ,
               
                 ne
                 cohibeatis
              
               ,
               you
               may
               not
               restraine
               them
               ,
               nor
               doth
               hee
               say
               ,
               
                 ne
                 dispergatis
              
               ,
               you
               may
               not
               disperse
               them
               (
               for
               as
               
               Chrysostome
               vpon
               this
               place
               notes
               ,
               
                 The
                 Conuenticles
                 of
                 Heretickes
                 are
                 to
                 bee
                 dissolued
              
               )
               but
               
                 ne
                 colligatis
              
               ,
               you
               may
               not
               gather
               them
               vp
               at
               once
               ;
               
                 ne
                 colligetis
              
               ,
               you
               may
               not
               binde
               them
               in
               bundles
               .
               There
               are
               in
               this
               Parable
               two
               sorts
               of
               Taskers
               mentioned
               ;
               
                 Operarij
                 ad
                 messem
              
               ,
               Labourers
               to
               prepare
               the
               Haruest
               ,
               and
               
                 Operarij
                 messis
              
               ,
               Labourers
               of
               the
               Haruest
               .
               The
               former
               are
               wee
               ,
               who
               in
               this
               Parable
               are
               called
               Seruants
               ;
               the
               later
               are
               the
               Angels
               ,
               which
               are
               here
               termed
               reapers
               .
               
               To
               vs
               ,
               the
               Seruants
               ,
               he
               saith
               now
               ,
               
                 Plantate
                 ,
                 rigate
                 ,
                 amputate
              
               ,
               Plant
               ,
               water
               ,
               prune
               ,
               for
               preseruation
               .
               At
               the
               Haruest
               ,
               he
               will
               say
               ,
               
                 non
                 nobis
              
               (
               as
               Saint
               Austen
               notes
               )
               
                 sed
                 messoribus
              
               ,
               not
               vnto
               vs
               ,
               but
               to
               the
               reapers
               ,
               
                 colligite
                 ad
                 iudicium
              
               ,
               gather
               together
               vnto
               iudgement
               ,
               
                 colligate
                 in
                 fasciculis
                 ad
                 supplicium
              
               ,
               bind
               in
               bundles
               vnto
               punishment
               ,
               but
               
                 congregate
                 in
                 horreum
                 ad
                 praemium
              
               ,
               gather
               the
               wheat
               into
               my
               barne
               ,
               for
               the
               reward
               ;
               which
               God
               of
               his
               infinite
               mercy
               grant
               vnto
               vs
               ,
               through
               Iesus
               Christ
               our
               Lord
               ,
               to
               whom
               with
               the
               Father
               and
               holy
               Spirit
               ,
               one
               Essence
               and
               three
               Persons
               ,
               be
               rendred
               all
               prayse
               ,
               honour
               and
               glory
               ,
               might
               ,
               maiesty
               and
               dominion
               ,
               now
               and
               for
               euermore
               .
            
             
               Amen
               .
            
             
               FINIS
               .
            
             
             
          
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A18354-e210
           
             Gen.
             3.
             1.
             
          
           
             Canterburie
             .
          
        
         
           Notes for div A18354-e860
           
             a
             a
             Augustin
             .
             Cont.
             Crescon
             .
             gram
             .
             lib.
             2.
             c.
             1.
             
          
           
             b
             b
             Reu.
             13.
             1.
             
          
           
             c
             c
             Aug.
             181.
             serm
             .
             de
             temp
             .
             P.
             Lom
             .
             3.
             sent
             .
             dist
             .
             23.
             
             Thom.
             2.
             2.
             q.
             2.
             art
             .
             2.
             
          
           
             d
             d
             
               Greg.
               de
               Valent
               .
               in
               Thom.
               Tom.
               3.
               disp
               .
               1.
               q.
               1.
               p.
            
             1.
             
             §.
             6.
             
          
           
             e
             e
             Scot.
             3
             ,
             sent
             .
             dist
             .
             23.
             q.
             vn
             .
             Gab.
             q.
             2.
             
             Can.
             lib.
             2.
             c.
             7.
             
             Durand
             .
             3.
             d.
             24.
             q.
             1
             Et
             d.
             25.
             q.
             3.
             
          
           
             f
             f
             Staplet
             .
             cont
             .
             Whitak
             .
             de
             authorit
             .
             scriptur
             .
             l.
             1.
             c.
             14.
             
             §.
             6.
             &
             lib.
             8.
             princip
             .
             doct
             .
             cap.
             21.
             
          
           
             g
             g
             Matth.
             16.
             
             Joh.
             16.
             13.
             1.
             
             Tim.
             3.
             15.
             
          
           
             h
             h
             Staplet
             .
             lib.
             8
             princip
             .
             doct
             .
             cap.
             21.
             
          
           
             i
             i
             Respondeo
             non
             sequi
             secundum
             regulas
             dialecticorum
             ,
             id
             quod
             inferimus
             ex
             verbis
             Domini
             sed
             tamen
             sequi
             secundum
             regulam
             prudentiae
             .
             
               Bell.
               lib.
               1.
               de
               purgat
               .
               cap.
            
             4.
             
          
           
             k
             k
             Precipuè
             vero
             in
             hoc
             articulo
             non
             praesides
             solum
             sed
             etiam
             qui
             parere
             debent
             significat
             .
             
               Catech.
               Roman
               .
               part
               .
               1.
               cap.
               10.
               
               §.
               9.
               
               &
            
             13.
             
          
           
             I
             
               Siluest
               .
               Prierias
               in
               Luth.
               tom
               .
               1.
               pag.
               159.
               fundam
               .
            
             1.
             
          
           
             m
             m
             
               Cap.
               24.
               q.
               1.
               c.
               a
               recta
               .
            
             Quaero
             de
             qua
             Ecclesia
             intelligas
             quod
             hic
             dicitur
             ,
             quod
             non
             possit
             errare
             ?
             Resp
             .
             Ipsa
             congregatio
             fidelium
             hic
             dicitur
             Ecclesia
             .
          
           
             n
             n
             Neque
             tamen
             debere
             Pontificem
             fidelium
             omnium
             Sententiam
             inquirere
             ;
             Hoc
             enim
             neque
             fieri
             potest
             ,
             neque
             si
             possit
             expediret
             .
             Fere
             enim
             eiusmodi
             sunt
             quae
             in
             controuersiam
             fidei
             adducuntur
             ,
             vt
             captum
             vulgarium
             fidelium
             longe
             superent
             
               Valent.
               in
               Thom
               Tom.
               3.
               disp
               .
               1.
               q.
               1.
               p.
            
             7.
             
             §
             47.
             
          
           
             o
             o
             At
             posset
             tamen
             nihilominus
             errare
             maior
             illorum
             pars
             .
             Valent.
             16.
             
             §.
             45.
             
          
           
             p
             p
             
               Bell.
               lib.
               2.
               de
               concil
               .
               cap.
            
             14.
             
             §.
             At
             alij
             auctores
             .
          
           
             q
             q
             Bellarm.
             16.
             
             §
             Porro
             de
             proposita
             .
             Ocham
             in
             dialog
             .
             Dried
             .
             de
             deg
             .
             Eccles
             .
             lib.
             4.
             c
             4.
             
             Concil
             .
             Constant
             .
             session
             .
             4.
             
             Basil
             .
             act
             .
             2.
             
             &
             18.
             
          
           
             r
             r
             
               Valent.
               in
               Thom.
               tom
               .
               3.
               disp
               .
               1.
               q.
               1.
               p.
            
             7.
             
             §.
             45.
             
          
           
             ſ
             ſ
             Ideo
             vsque
             ad
             hanc
             diem
             ,
             quaestio
             superest
             ,
             etiam
             inter
             Catholicos
             ,
             
               Bell.
               lib.
               2.
               de
               concil
               .
               c.
            
             13.
             
          
           
             t
             t
             Alphons
             .
             a
             Cast
             .
             lib.
             1.
             cont
             .
             haeres
             .
             c.
             2.
             
             Adrian
             .
             6.
             quest
             .
             de
             confirm
             .
             Vid.
             Bellarm.
             lib.
             4.
             de
             Rom.
             Pont.
             cap.
             2
             
          
           
             u
             u
             Resp
             .
             secundum
             Abb.
             in
             cap.
             nimis
             de
             praeb
             .
             in
             fi
             .
             quod
             non
             reperitur
             Specificè
             decisum
             ,
             qui
             debeant
             Concilio
             vniuersali
             inter
             esse
             ,
             nec
             in
             text
             .
             nec
             in
             glossa
             .
             
               Gloss
               .
               i●
               institu
               .
               Iur.
               Can.
               lib.
               1.
               tit
               .
               3.
               in
               princip
               .
            
          
           
             x
             x
             Instit
             .
             Canon
             .
             ibid.
             Bell.
             lib.
             1.
             de
             concil
             .
             c.
             4.
             
          
           
             y
             y
             Si
             omnes
             ,
             nullum
             suit
             ergo
             hactenus
             concilium
             generale
             ,
             neque
             videtur
             deinceps
             futurum
             ,
             
               Paulo
               post
            
             .
             Sic
             in
             concilio
             Nicaeno
             primo
             ex
             occidente
             Solum
             fuerunt
             duo
             Presbyteri
             missi
             ex
             Italia
             ,
             vnus
             Episcopus
             ex
             Gallia
             ,
             vnus
             ex
             Hispania
             ,
             vnus
             ex
             Africa
             .
             In
             Concilio
             secundo
             &
             tertio
             ,
             nulli
             fuerunt
             ex
             Occidente
             ,
             
               Bellarm.
               li.
               1.
               de
               concil
               ,
               c.
            
             17.
             
          
           
             z
             z
             Quatuor
             conditiones
             sufficere
             ,
             Prima
             vt
             euocatio
             sit
             generalis
             ,
             ita
             vt
             innotescat
             omnibus
             maioribus
             Christianis
             prouinc
             ijs
             .
             
               Bell.
               ibid.
            
             
          
           
             a
             a
             Canus
             lib.
             5.
             de
             loc
             .
             Theolog.
             c.
             2.
             
             Turrecrem
             .
             lib.
             3.
             de
             Eccles
             .
             c.
             16.
             
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             45.
             
             Vid.
             Bell
             ,
             vt
             sup
             .
          
           
             b
             b
             Ex
             quo
             sequitur
             posse
             interdum
             concilia
             nationalia
             esse
             multo
             maiora
             generalibus
             ,
             quoad
             numerum
             Episcoporum
             .
             
               Bellar.
               ibid.
            
             
          
           
             c
             c
             Vid
             .
             Catalog
             .
             ad
             fin
             .
             Concil
             .
             Trident.
             
          
           
             d
             d
             Quia
             vt
             Turrecremata
             lib.
             3.
             de
             Eccles
             .
             c.
             6.
             8.
             
             &
             38.
             
             &
             Canus
             lib.
             5.
             de
             locis
             Theol.
             c.
             5
             recte
             docent
             ,
             potestas
             ipsa
             Pontificis
             ad
             infallibiliter
             definiendum
             deligari
             alijs
             nequit
             .
             
               Valent.
               in
               Thom.
               vt
               sup
            
             .
          
           
             e
             e
             Quin
             etiam
             licet
             non
             conuenerint
             in
             eiusmodi
             aliquibus
             Romanis
             Concilijs
             Episcopi
             variarum
             Prouinciarum
             ,
             tamen
             ratione
             Pontificiae
             authoritatis
             ,
             quae
             vniuersalis
             est
             ,
             Vniuersalia
             quodammodo
             dici
             possunt
             ,
             vt
             notauit
             Turrecremata
             ,
             lib.
             3.
             de
             Eccles
             .
             cap.
             3.
             
             
               Valent.
               in
               Thom.
               ibid.
               Vid.
               Bellarm.
               lib.
               1.
               de
               Concil
               .
               cap.
            
             5.
             
          
           
             f
             f
             
               Bellar.
               lib.
               1.
               de
               Concil
               .
               cap.
            
             15.
             
             §.
             prior
             autem
             sententia
             refellenda
             nunc
             est
             ,
             ac
             primo
             ratione
             desumpta
             ex
             Scriptura
             .
             Item
             ,
             
               Fran.
               Longus
               a
               Coriol
               .
               praelud
               .
               4.
               ad
               Sum.
               Concil
               .
            
          
           
             g
             g
             Ex
             priuilegio
             autem
             &
             consuetudine
             ,
             etiam
             Cardinales
             ,
             Abbates
             ,
             &
             Generales
             Ordinum
             licet
             Episcopi
             non
             sint
             .
             
               Bellar.
               lib.
               1.
               de
               Concil
               .
               c.
               15
               Vid.
               subscript
               .
               ad
               fin
               .
               Concil
               .
               Trident.
               
            
          
           
             h
             h
             Albert.
             Pigh
             .
             lib.
             6.
             coelest
             .
             Hierarch
             .
             cap.
             1.
             
          
           
             i
             i
             Bellar.
             lib.
             1.
             de
             Concil
             .
             c.
             10.
             
          
           
             k
             k
             Valent.
             to
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             42.
             
          
           
             l
             l
             Bell.
             lib.
             4.
             de
             Rom.
             pont
             .
             c
             2.
             
             Aquin.
             22.
             q.
             1.
             art
             .
             10.
             
             Walden
             lib.
             2.
             doct
             .
             fid
             .
             c.
             47.
             
             &
             .
             48.
             
             Turrecrem
             .
             lib.
             2.
             
             Summae
             .
             c.
             109.
             
             Dried
             .
             lib
             4.
             de
             eccles
             .
             dog
             .
             c.
             3.
             part
             .
             3.
             
             Caiet
             .
             in
             opusc
             .
             de
             potest
             .
             Papae
             &
             concil
             .
             c.
             9.
             
             Hos
             .
             lib.
             2.
             cont
             .
             Brent
             .
             de
             legit
             .
             iudic
             .
             Eck.
             lib.
             1
             de
             prim
             .
             Petri.
             Ioh.
             a
             Lou.
             de
             perpet
             .
             cathed
             Petri
             protect
             .
             cap
             11.
             
             Pet.
             a
             Soto
             in
             Apolog
             .
             part
             .
             1.
             c.
             83.
             
             Can.
             lib.
             6.
             c.
             7.
             de
             locis
             .
             Valent.
             tom
             .
             3.
             disp
             .
             1.
             p.
             7.
             q.
             1.
             
             §.
             40.
             
             Becan
             theol
             .
             Scholast
             .
          
           
             m
             m
             Bell
             de
             sanct
             .
             beat
             .
             lib.
             1
             cap.
             12.
             
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q
             1.
             p.
             7.
             
             §
             41.
             
          
           
             n
             n
             Bell.
             lib.
             2.
             de
             Rom.
             Pont.
             cap
             12.
             
             Valent.
             vt
             .
             sup
             .
             §.
             37.
             
          
           
             o
             o
             Bell.
             lib.
             4.
             de
             Rom.
             Pont.
             cap.
             2.
             
             Conueniunt
             omnes
             Catholici
             posse
             Pontificem
             etiam
             vt
             Pontificem
             &
             cum
             suo
             caetu
             confiliariorum
             ,
             vel
             cum
             generali
             Concilio
             ,
             errare
             in
             controuersijs
             facti
             
          
           
             p
             p
             Bell.
             lib.
             4.
             de
             Ro.
             Pont.
             c.
             12.
             
          
           
             q
             q
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             punct
             .
             7
             §.
             41.
             
             Non
             est
             autem
             ita
             prorsus
             ab
             Ecclesia
             tradita
             haec
             doctrina
             ,
             qua
             ponimus
             Pontificem
             non
             posse
             etiam
             errare
             in
             Canonizatiorne
             Sanctorum
             .
          
           
             r
             r
             Turrecrem
             .
             lib.
             2.
             de
             eccles
             .
             cap.
             112.
             ad
             arg
             7.
             &
             lib.
             4.
             part
             .
             2.
             cap.
             16.
             
             Syluest
             .
             in
             Sum.
             Verbo
             .
             Opinio
             .
          
           
             ſ
             ſ
             Valent.
             ibid.
             Namsi
             tantummodo
             voluerunt
             Pontificem
             vt
             priuatam
             Personam
             errare
             posse
             ,
             aut
             etiam
             priuatum
             aliquem
             suum
             errorem
             in
             fide
             manifestum
             ,
             peruerse
             velle
             Ecclesiae
             ipsi
             ,
             aduersus
             exploratam
             aliorum
             in
             eadem
             Ecclesia
             fidem
             obtrudere
             ,
             rem
             illi
             opinantur
             non
             penitus
             improbabilem
             .
             Sic
             Bellarm.
             lib.
             4
             de
             Ro.
             Pont.
             c.
             7.
             
          
           
             t
             t
             Valent.
             vt
             sup
             .
             §.
             ad
             confirmationem
             .
             &
             Bell.
             l.
             4.
             de
             Rom.
             Pont.
             c.
             14.
             
             Voluit
             autem
             lobannes
             questionem
             definire
             ,
             &c.
             
          
           
             u
             u
             Valent.
             tom
             .
             3.
             in
             Thom.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             3.
             
          
           
             x
             x
             Bell.
             lib.
             2.
             de
             Sacram.
             cap.
             25
             
          
           
             y
             y
             Valent.
             ibid.
             §.
             12.
             
             Sicut
             de
             authoritate
             scripturae
             ,
             necesse
             est
             per
             aliquam
             aliam
             certam
             authoritatem
             constare
             ,
             ita
             etiam
             de
             authoritate
             traditionis
             .
             Et
             Paulo
             post
             .
             Cum
             traditio
             fere
             scriptis
             doctorum
             conseruetur
             ,
             questiones
             moueri
             possunt
             de
             sensu
             illius
             ,
             &c
             Bell.
             ibid.
             Non
             enim
             habemus
             testimonium
             infallibile
             ,
             quod
             Concilia
             illa
             fuerint
             &
             legitima
             fuerint
             ,
             &
             hoc
             aut
             illud
             definierint
             ,
             nisi
             quia
             Ecclesia
             quae
             nunc
             est
             ,
             ita
             sentit
             &
             docet
             .
          
           
             z
             z
             Valent.
             ibid.
             §
             41.
             
             Bell.
             lib.
             4.
             de
             Rom.
             Pont.
             cap.
             7.
             
          
           
             a
             a
             Bellar.
             lib.
             2.
             de
             Rom.
             Pont.
             c.
             30.
             
             §.
             Est
             ergo
             quinta
             opinio
             vera
             .
          
           
             Vid.
             Grad
             .
             1.
             
          
           
             b
             b
             Bellar.
             lib.
             2.
             de
             Concil
             .
             cap.
             11.
             
             Valent.
             vt
             sup
             .
             §.
             45.
             
             Cajet
             .
             in
             Apolog
             .
             part
             .
             2.
             c.
             21.
             
             Turrecrem
             .
             lib.
             3.
             c.
             23.
             
          
           
             c
             c
             Vid.
             Bellar.
             lib.
             1.
             de
             Sacram
             .
             in
             Gen.
             c.
             27.
             
          
           
             d
             d
             Dom.
             a
             Soto
             in
             4.
             sent
             .
             dist
             .
             24.
             
          
           
             e
             e
             Bellar.
             lib.
             2.
             de
             Rom.
             Pont.
             c.
             12.
             &
             lib.
             4.
             c.
             4.
             
             Quod
             non
             sit
             omnino
             de
             fide
             ,
             a
             Romana
             Ecclesia
             nō
             posse
             separari
             Apostolicam
             sedem
             ,
             patet
             ,
             quia
             neque
             Scriptura
             ,
             neque
             Traditio
             habet
             sedem
             Apostolicam
             ita
             fixam
             esse
             Romae
             ,
             vt
             inde
             auferri
             non
             possit
             .
          
           
             f
             f
             Canus
             lib.
             6.
             loc
             .
             Theol.
             c.
             4
             ,
             5.
             
             &
             6.
             
             Dried
             .
             lib.
             4.
             de
             varijs
             dogmat
             .
             c.
             4.
             part
             .
             3.
             
             Turrecrem
             .
             lib.
             2.
             de
             Eccles
             .
             c.
             40.
             
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             38.
             
          
           
             g
             g
             Valent.
             ib.
             §.
             39.
             
             Atque
             ipse
             mihi
             persuadeo
             nunquam
             futurum
             ,
             vt
             incapax
             eligatur
             ,
             Deo
             id
             prohibente
             .
             Sed
             quia
             graues
             etiam
             doctores
             eiusmodi
             casum
             tanquam
             possibilem
             admittunt
             ,
             &c.
             
          
           
             h
             h
             Valent.
             ib.
             Mulier
             autem
             &
             infidelis
             Pontificatus
             minime
             sunt
             capaces
             .
          
           
             i
             i
             Valent.
             ib.
             Praeterea
             idem
             patet
             ,
             si
             errore
             eligeretur
             infidelis
             quispiam
             non
             baptizatus
             .
             &
             Bellar.
             lib.
             1.
             de
             Sacram
             .
             cap.
             28.
             
          
           
             k
             k
             Turrecrem
             .
             lib.
             4.
             p.
             2.
             c.
             20.
             
          
           
             l
             l
             Vid.
             supplicat
             .
             ad
             Imperat
             .
             Reg.
             Princip
             .
             &c.
             
          
           
             m
             m
             Francisc
             .
             Long.
             summ
             .
             Concil
             .
             praelud
             .
             10.
             assert
             .
             2.
             
          
           
             n
             n
             Bellar.
             lib.
             4
             de
             Rom.
             Pont
             c.
             12.
             
             Respondeo
             errasse
             Stephanum
             6.
             
             &
             Sergium
             3.
             sed
             in
             quaestione
             facti
             non
             iuris
             .
             Et
             paulo
             post
             ,
             Praecipua
             ergo
             quaestio
             fuit
             ,
             an
             Formosus
             fuisset
             Papa
             legitimus
             ,
             necne
             ?
             in
             qualibus
             quaestionibus
             non
             negamus
             posse
             errare
             Pontifices
             ,
             &
             de
             facto
             errasse
             Stephanum
             &
             Sergium
             .
          
           
             o
             o
             Bellar.
             lib.
             4.
             de
             Rom.
             Pont.
             c.
             14.
             
          
           
             p
             p
             Bellar.
             lib.
             2.
             de
             Concil
             .
             c.
             19.
             
          
           
             q
             q
             If
             thou
             wouldest
             bee
             cured
             of
             I
             know
             not
             what
             disease
             ,
             thou
             must
             take
             an
             herbe
             I
             know
             not
             what
             ,
             put
             it
             I
             know
             not
             where
             ,
             and
             thou
             shalt
             bee
             cured
             I
             know
             not
             when
             .
          
           
             r
             r
             Bellar.
             lib.
             4.
             de
             Rom.
             Pont.
             c.
             2.
             
             Non
             est
             haeretica
             ,
             nam
             adhuc
             videmus
             ab
             Ecclesia
             tollerari
             ,
             qui
             illam
             sententiam
             sequuntur
             &c.
             
          
           
             ſ
             ſ
             Bellar.
             ibid.
             Deinde
             omnes
             Catholici
             conueniunt
             ,
             Pontificem
             solum
             ,
             siue
             errare
             possit
             ,
             siue
             nō
             ,
             esse
             ab
             omnibus
             fidelibus
             obedienter
             audiendum
             .
          
           
             t
             t
             Bellar.
             lib.
             3.
             de
             verbo
             Dei
             ,
             c.
             5.
             
             §
             Si
             etiam
             intelligamus
             ,
             &c.
             
          
           
             u
             u
             Bellar.
             ibid.
             Nee
             enim
             potest
             Pontifex
             omnibus
             ho.
             minibus
             concionari
             ,
             nec
             est
             opus
             ,
             cum
             sint
             in
             singulis
             Ecclesijs
             qui
             concionentur
             .
          
           
             x
             x
             Bellar.
             lib.
             4.
             de
             Rom.
             Pont.
             c.
             14.
             
             §.
             Quadragessimus
             est
             Innocentius
             octauus
             .
          
           
             y
             y
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             quaest
             .
             2.
             punct
             .
             5.
             
             Nam
             vt
             infra
             quaest
             .
             11.
             docebimus
             ,
             quandoque
             potest
             cōtingere
             ,
             vt
             quis
             teneatur
             conari
             ad
             eliciendum
             assensum
             fidei
             supernaturalé
             ,
             circaid
             cuius
             contrarium
             reipsa
             est
             verum
             .
             Vt
             si
             ,
             Verbi
             gratia
             ,
             Synodus
             Episcopalis
             ,
             aut
             etiam
             communis
             consensus
             plurium
             Theologorum
             statueret
             aliquam
             propositionem
             esse
             propositam
             ab
             Ecclesia
             vt
             de
             fide
             ,
             atque
             adeo
             iuberetur
             quis
             praebere
             illi
             propositioni
             assensum
             fidei
             ;
             tunc
             talis
             teneretur
             conari
             ad
             eliciendum
             talem
             assensum
             ex
             praecepto
             fidei
             ,
             &
             tamen
             cum
             Synodus
             Episcopalis
             &
             plures
             etiam
             Theologi
             errare
             possint
             ,
             posset
             contingere
             &c.
             
          
           
             z
             z
             Gab.
             lib.
             3.
             dist
             .
             25.
             q.
             vn
             .
             art
             .
             1.
             
             Si
             quis
             ipse
             simplex
             &
             in
             eruditus
             audire
             praelatum
             suum
             praedicare
             aliquid
             contrarium
             fidei
             ,
             —
             putans
             hoc
             a
             Praelato
             suo
             sic
             praedicatum
             esse
             creditum
             ab
             Ecclesia
             ,
             talis
             non
             solum
             non
             peccaret
             ,
             sed
             etiam
             sic
             credendo
             falsum
             ,
             meretur
             .
          
           
             a
             a
             Tollet
             .
             de
             instruct
             .
             Sacerdot
             .
             lib.
             4.
             cap.
             3
             §.
             7.
             
             Rursus
             si
             rusticus
             circa
             articulos
             credat
             suo
             Episcopo
             proponen
             .
             ti
             aliquod
             dogma
             haereticum
             ,
             meretur
             in
             cre
             dendo
             ,
             licet
             sit
             error
             ;
             quia
             tenetur
             credere
             ,
             donec
             ei
             constet
             esse
             contra
             Ecclesiam
             .
          
           
             b
             b
             Bell.
             lib.
             3.
             de
             Verbo
             Dei.
             c.
             10.
             
             §.
             Respondeo
             ad
             hoc
             argumentum
             .
          
           
             c
             c
             Vid.
             Bell.
             lib.
             2.
             de
             concil
             .
             cap.
             14.
             
          
           
             d
             d
             Matth.
             7.
             26.
             
          
           
             Rhem.
             Transl
             .
          
           
             e
             e
             Bell.
             lib.
             3.
             de
             Eccles
             .
             cap.
             14.
             
             Probatur
             haec
             veritas
             ,
             primo
             de
             Ecclesia
             vniuersa
             ,
             vt
             continet
             omnes
             fideles
             ,
             ac
             primum
             ex
             illo
             1.
             
             Tim.
             3.
             
             Eccle
             sia
             Dei
             est
             collumna
             &
             firmamentum
             veritatis
             .
          
           
             Rhem.
             Transl
             .
          
           
             f
             f
             Bell.
             lib.
             3.
             de
             Verbo
             Dei.
             cap
             5.
             
             Obseruandum
             hic
             quidem
             dominum
             loqui
             de
             iniurijs
             quas
             vnus
             ab
             aliquo
             paitur
             .
          
           
             Rhem.
             Transl
             .
          
           
             g
             g
             Bell.
             lib.
             2.
             de
             concil
             .
             c.
             8.
             
             Respondemus
             Pontifices
             &
             Concilia
             Iudaeorum
             ,
             non
             potuisse
             errare
             antequam
             Christus
             veniret
             ,
             sed
             eo
             praesente
             potuisse
             .
             Sic.
             lib.
             3.
             de
             Ecclecap
             .
             17.
             
             §.
             ad
             tertium
             .
          
           
             1.
             
             Obiect
             .
          
           
             2.
             
             Organ
             and
             Faculties
             .
          
           
             3.
             
             Medium
             .
          
           
             Stat.
             quaest
             .
          
           
             Resolut
             .
          
           
             h
             h
             Sed
             non
             propterea
             vltima
             fidei
             nostrae
             ratio
             &
             suprema
             causa
             haee
             vox
             &
             determinatio
             Ecclesiae
             est
             .
             Quia
             tota
             haec
             vox
             ,
             tota
             haec
             determinatio
             ,
             vna
             tantum
             causa
             fidei
             nostrae
             est
             ,
             eaque
             minus
             principalis
             .
             Stapleton
             .
             triplic
             .
             aduersus
             Whitak
             .
             cap.
             16.
             
          
           
             i
             i
             Bellar.
             lib.
             1.
             de
             verbo
             Dei
             ,
             c.
             2.
             
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             
             Gretserus
             tract
             .
             de
             agnoscendis
             Scripturis
             Canonicis
             ,
             cap.
             4.
             
          
           
             k
             k
             Staplet
             .
             lib.
             5
             de
             authoritate
             Script
             .
             c.
             12.
             
             §.
             11.
             
             Vt
             denique
             intelligas
             Ecclesiā
             quidem
             ratione
             sui
             ministerij
             &
             magisterij
             a
             Deo
             accepti
             ,
             facere
             vt
             credamus
             ,
             formalem
             tamen
             rationem
             ,
             non
             esse
             
               cur
               credamus
            
             ,
             sed
             Deum
             intus
             loquentem
             ,
             suoque
             diuino
             spiritu
             omnem
             nobis
             veritatē
             intus
             testificantem
             .
             Staplet
             ,
             ibid.
             §.
             12.
             
             In
             hoc
             quidem
             judicio
             acquiescit
             fidelis
             animus
             ,
             sed
             nō
             per
             hoc
             iudicium
             ,
             sed
             per
             internam
             diuini
             Spiritus
             gratiam
             .
             Valent
             .
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             punct
             .
             1.
             
             §.
             7.
             
          
           
             l
             l
             Can.
             loc
             .
             lib.
             2.
             c.
             7.
             &c.
             8.
             
             Vltima
             fidei
             resolutio
             ,
             non
             fit
             in
             Ecclesiae
             testimonium
             ,
             sed
             in
             causam
             interiorem
             efficientem
             ,
             hoc
             est
             ,
             in
             Deum
             intus
             monentem
             ad
             credendum
             .
          
           
             m
             m
             Becan
             ,
             Theol.
             Scholast
             .
             part
             .
             2.
             tom
             .
             poster
             .
             tract
             .
             1.
             c.
             8.
             q.
             8.
             
          
           
             n
             n
             Staplet
             .
             lib.
             8
             princip
             .
             c.
             20.
             
             Fides
             eadem
             est
             in
             reliqua
             tota
             Ecclesia
             ,
             quae
             est
             in
             Prophetis
             ,
             Apostolis
             ,
             &c.
             
          
           
             Vid.
             hist
             .
             Concil
             .
             Trident.
             lib.
             2.
             
          
           
             o
             o
             Vide
             ,
             
               Dominici
               a
               Soto
            
             ,
             de
             Natura
             &
             Gratia
             libros
             tres
             ,
             ad
             sanctū
             Concilium
             Tridentinum
             .
             Item
             ,
             Apologiam
             Dom.
             a
             Soto
             ,
             qua
             Ambrosio
             Catharino
             de
             Certitudine
             gratiae
             respondet
             .
             Item
             ,
             Expurgationem
             Ambros
             .
             Catharini
             ,
             aduersus
             Apologiam
             Domin
             .
             a
             Soto
             .
             Denique
             ,
             confirmationem
             defensionis
             Catholicorum
             pro
             possibili
             certitudine
             gratiae
             ,
             Amb.
             Catharini
             ad
             Dominicum
             Soto
             .
          
           
             p
             p
             Hist
             .
             Concil
             .
             Trident.
             lib.
             2.
             
          
           
             q
             q
             Greg.
             de
             Valent.
             in
             Tho.
             tom
             .
             3.
             disp
             .
             1.
             qu.
             1.
             p.
             7.
             
             §.
             41.
             
             §.
             Respondeo
             ad
             hoc
             argumentum
             .
             &
             §.
             43.
             
             §.
             Ad
             primumigitur
             .
          
           
             r
             r
             Sixtus
             Senensis
             .
             Bibliot
             .
             lib.
             8.
             pag.
             penult
             .
             De
             erroribus
             vero
             quos
             Hieronimus
             in
             veteri
             translatione
             annotauit
             ,
             &
             recentiores
             in
             hac
             noua
             editione
             pariter
             annotarunt
             ,
             ingenue
             fatemur
             &
             nos
             multos
             errores
             ab
             Hieronimo
             emendatos
             ,
             in
             veteri
             traductione
             ,
             &
             similiter
             in
             hac
             nostra
             noua
             editione
             nonnullas
             inueniri
             mendas
             ,
             solaecismos
             ,
             barbarismos
             ,
             hyperbata
             ,
             &
             multa
             parum
             accomodate
             versa
             ,
             &
             minus
             Latine
             expressa
             ,
             obscure
             &
             ambigue
             interpretata
             ,
             itemque
             nonnulla
             superaddita
             ,
             aliqua
             omissa
             ,
             quaedam
             transposita
             ,
             immutata
             ,
             ac
             vitio
             Scriptorum
             deprauata
             ,
             quae
             Sanctis
             Pagninus
             ,
             Th.
             Caietanus
             ,
             Franciscus
             Forerius
             ,
             &
             Hieronimus
             Oleastrius
             ,
             viri
             ex
             Dominicano
             ordine
             eruditissimi
             interpretationibus
             &
             explanationibus
             suis
             indi
             carunt
             .
          
           
             ſ
             ſ
             Bellarm.
             lib.
             2.
             de
             Verbo
             Dei.
             cap.
             2.
             
             §.
             Dices
             si
             ita
             est
             .
          
           
             t
             t
             Becan
             theol
             .
             scholast
             .
             tom
             .
             post
             .
             part
             .
             2.
             tract
             .
             1.
             q.
             7.
             
          
           
             u
             u
             Valent.
             in
             Thom.
             tom
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             12.
             
             Postremo
             multae
             in
             Ecclesia
             varijs
             temporibus
             definitae
             ac
             declaratae
             sunt
             senten
             .
             tiae
             ,
             fidei
             ,
             de
             quibus
             non
             ex
             .
             tet
             vsque
             adeo
             expressa
             traditio
             .
          
           
             *
             *
             Bel.
             lib.
             4.
             de
             Eccles
             .
             cap.
             3.
             
             Dicimus
             ergo
             notas
             Ecclesiae
             quas
             adferemus
             ,
             non
             facere
             euidentiam
             veritatis
             simphciter
             —
             apud
             eos
             autem
             qui
             admittunt
             Scripturas
             diuinas
             &c
             :
             faciunt
             etiam
             euidentiam
             veritatis
             .
             Tametsi
             enim
             articularum
             fidei
             veritas
             non
             potest
             nobis
             esse
             euidens
             absolute
             tamen
             potest
             esse
             euidens
             ex
             hypothesi
             ,
             id
             est
             ,
             supposita
             veritate
             Scrip
             turarum
             .
          
           
             Aristot
             .
             1.
             
             Eth.
             cap.
             3.
             
          
           
             
               De
               haereticis
               ,
               cap.
               Quicunque
               ,
               in
            
             6.
             
             Inhibemus
             quoque
             ne
             cuiquam
             laicae
             personae
             liceat
             publice
             vel
             priuatim
             de
             fide
             Catholica
             disputare
             ,
             Qui
             vero
             contra
             fecerit
             ,
             excōmunicationis
             laqueo
             innodetur
             .
             
               Eman.
               Sa
               ,
               Aphorism
               .
               voce
               ,
               fides
               ,
            
             §.
             3.
             
             Prohibitum
             laico
             sub
             excommunicationis
             ferenda
             paena
             ,
             disputare
             de
             fide
             ,
             
               cap.
               1.
               lib.
               6.
               de
               haeret
               .
            
             quam
             prohibitionem
             si
             sciens
             contra
             faciat
             ,
             peccabit
             mortaliter
             .
          
           
             x
             x
             Arist
             .
             lib.
             1.
             
             Prior.
             Analyt
             .
             cap.
             1.
             
          
           
             y
             y
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             6.
             
          
           
             z
             z
             Bellar.
             lib.
             3.
             de
             Iustif
             .
             cap.
             8.
             
             Non
             potest
             aliquid
             certum
             esse
             certitudine
             fidei
             ,
             nisi
             aut
             immediate
             contineatur
             in
             verbo
             Dei
             ,
             aut
             ex
             verbo
             Dei
             per
             euidentem
             consequentiam
             deducatur
             .
          
           
             Bellar.
             lib.
             3.
             de
             Eccles
             .
             c.
             15.
             
             Quod
             vt
             melius
             intelligatur
             ,
             notandum
             est
             ,
             omnem
             sententiam
             de
             fide
             nasci
             vel
             ex
             duabus
             propositionibus
             de
             fide
             ,
             &
             tunc
             totam
             cōclusionem
             ineuidentem
             esse
             ,
             vel
             ex
             vna
             de
             fide
             ,
             altera
             euidenti
             ,
             &c.
             
             Talis
             est
             ista
             conclusio
             ,
             Isti
             homines
             qui
             nunc
             profitentur
             fidem
             sub
             Rom.
             Pont.
             sunt
             Ecclesia
             Christi
             .
          
           
             Matth.
             4.
             6.
             
          
           
             Vid.
             M.
             du
             Moulin
             .
             Iesuite
             euasions
             .
          
           
             Methodo
             Veronica
             ,
             cap.
             7.
             
          
           
             See
             the
             booke
             intituled
             ,
             
               L'establissement
               de
               la
               Congregation
               de
               la
               Propagation
               de
               la
               Foy
               ,
               &
               de
               Missionnaires
               generaux
               de
               Prelats
               de
               France
               ,
               pour
               conferer
               auec
               les
               Ministers
               ,
               &
               Prescher
               aux
               portes
               de
               leur
               Temples
               ,
               &c.
               approuee
               par
               N.
               S.
               P.
               le
               Papa
               &
               le
               Prelats
               de
               France
               .
               Par
               M.
               Francois
               Veron
               Predicateur
               de
               sa
               M.
               pourles
               Contreuerses
               .
               A
               Lion
               chez
               Claude
               Armand
               .
            
             1624.
             
          
           
             2.
             
             King.
             18.
             44.
             
          
        
         
           Notes for div A18354-e10390
           
             a
             a
             Gregor
             .
             de
             Valent.
             in
             Tho.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             punct
             .
             7.
             
             §.
             18.
             
          
           
             b
             b
             Valent.
             in
             Thom.
             disp
             .
             ●
             .
             q.
             1.
             p.
             7.
             
             §.
             16.
             
          
           
             c
             c
             Hieron
             ▪
             cont
             Luciferian
             .
          
           
             d
             d
             Hilar.
             cont
             .
             Auxent
             .
             sub
             .
             finem
             .
          
           
             e
             e
             Bell.
             lib.
             3.
             de
             Ecclesia
             .
             c.
             17.
             
          
           
             f
             f
             Abulens
             .
             q.
             24.
             prolog
             .
             in
             Math.
             
          
           
             g
             g
             Bellar.
             lib.
             3.
             de
             Rom.
             Pont.
             cap.
             7.
             certum
             est
             Antichristi
             persecutionem
             fore
             grauissimam
             ,
             ita
             vt
             cessent
             omnes
             publicae
             religionis
             caeremoniae
             &
             sacrificia
             .
          
           
             Reuel
             .
             12.
             
          
           
             Isay
             2.
             2.
             
          
           
             h
             h
             Albert.
             Mag.
             In
             3.
             dist
             .
             25.
             art
             .
             6.
             
             Bonauent
             .
             ead
             .
             dist
             .
             art
             .
             1.
             q.
             3.
             
             Richard
             .
             ib.
             art
             .
             4.
             q.
             1.
             
             Durand
             .
             ead
             .
             dist
             .
             q.
             1.
             num
             .
             6.
             
          
           
             i
             i
             Aquin.
             sum
             .
             2.
             2.
             q.
             2.
             art
             .
             7.
             
             Scotus
             in
             3.
             sent
             .
             dist
             .
             25.
             q.
             2.
             
             Gabriel
             .
             ib.
             q.
             vnica
             .
             art
             .
             2.
             
             Adrian
             .
             quodlibet
             .
             3.
             
          
           
             k
             k
             Alex.
             ab
             Hal.
             part
             .
             3.
             q.
             82.
             memb
             .
             3.
             art
             .
             1.
             
          
           
             l
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             2.
             q.
             2.
             punct
             4.
             
             Quanquam
             hoc
             nimis
             durum
             videtur
             —
             &
             postea
             .
             Satis
             fuerit
             illorum
             substantiam
             simpliciter
             credere
             ,
             sicut
             continetur
             in
             symbolo
             Apostolorum
             :
             ita
             videlicet
             vt
             sensus
             verborum
             proprius
             vtcunque
             intelligatur
             ,
             etiam
             non
             admodum
             propria
             notitia
             .
          
           
             m
             m
             Bell.
             lib.
             4.
             de
             verbo
             Dei
             ,
             cap.
             11.
             
             Quaedam
             in
             doctrina
             Christiana
             tam
             fidei
             quam
             morum
             ,
             esse
             simpliciter
             omnibus
             necessaria
             ad
             salutem
             ,
             qualis
             est
             notitia
             articulorum
             symboli
             Apostolici
             ,
             item
             cognitio
             decem
             praeceptorum
             &
             nonnullorum
             Sacramentorum
             ;
             caetera
             non
             ita
             necessaria
             sunt
             vt
             sine
             eorum
             explicita
             notitia
             &
             fide
             &
             professione
             ,
             homo
             saluari
             non
             possit
             .
             Et
             postea
             .
             Ea
             quae
             sunt
             simpliciter
             necessaria
             Apostolos
             consueuisle
             omnibus
             praedicare
             ,
             aliorum
             autem
             non
             omnia
             omnibus
             ,
             sed
             quaedam
             omnibus
             ,
             quae
             nimirum
             omnibus
             vtilia
             erant
             ;
             quaedam
             solis
             praelatis
             ,
             &c.
             
          
           
             n
             n
             Bellarm.
             ib.
             
          
           
             o
             o
             Bellar.
             lib.
             5.
             de
             Iustif
             .
             c.
             7.
             
             Propter
             incertitudinem
             propriae
             iustitiae
             &
             periculum
             inanis
             gloriae
             ,
             tutissimum
             est
             ,
             fiduciam
             totam
             in
             sola
             Dei
             misericordia
             &
             benignitate
             reponere
             .
          
           
             p
             p
             Bellar.
             lib.
             4.
             de
             verbo
             Dei
             ,
             cap.
             11.
             
             §.
             Nota
             secundo
             .
          
           
             q
             q
             Bellar.
             lib.
             1.
             de
             verbo
             Dei
             ,
             cap.
             10.
             
             §.
             Respondeo
             B.
             Augustinum
             .
             &
             §.
             vlt.
             Sixtus
             Senens
             .
             biblioth
             .
             l.
             8.
             c.
             9.
             
             
               Dowists
               in
               their
               Preface
               to
               the
               old
               Testament
               .
            
          
           
             r
             r
             Bellar.
             lib.
             2.
             de
             verb.
             Dei
             ,
             cap.
             19.
             
          
           
             ſ
             ſ
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             ●unct
             .
             7.
             
             §.
             43.
             
          
           
             t
             t
             Bellar.
             lib.
             4.
             de
             Rom.
             Pont.
             c.
             2.
             
             §.
             vlt.
             
          
           
             u
             u
             Bellar.
             lib.
             2.
             de
             Concil
             .
             c.
             13
             §.
             deinde
             .
             &
             cap.
             17.
             
             §.
             Ad
             hunc
             locum
             .
          
           
             x
             x
             Roffensis
             cont
             .
             assert
             .
             Luth.
             art
             .
             18.
             
          
           
             y
             y
             Bellar.
             lib.
             2.
             de
             Purg.
             cap.
             1.
             
             Valent.
             tom
             .
             4.
             disp
             .
             1.
             q.
             1.
             p.
             2.
             
             §.
             8.
             
          
           
             z
             z
             Harding
             against
             Iewels
             
               Apologie
               ,
               2.
               part
               .
               cap.
               16
               diuis
               .
            
             2.
             
          
           
             a
             a
             Durand
             .
             Antonius
             ,
             Roffensis
             ,
             apud
             Bellar.
             lib.
             2.
             de
             Indulg
             .
             c.
             17.
             
             §.
             Sed
             vt
             a
             primo
             .
          
           
             b
             b
             Bellar.
             ibid.
             
          
           
             c
             c
             Suarez
             ex
             Alano
             .
             disp
             .
             54.
             sect
             .
             1.
             
             Fauentinus
             in
             3.
             sent
             .
             disp
             .
             22.
             c.
             6.
             
             Bellar.
             lib.
             2.
             de
             Imagin
             .
             cap.
             9.
             
             §.
             Nicholaus
             lib.
             2.
             de
             cultu
             imaginum
             ,
             cap.
             4.
             
             &
             Bellar.
             cap.
             8.
             
             §.
             Ego
             dico
             tria
             .
          
           
             d
             d
             Bellar.
             lib.
             1.
             de
             Sanct.
             beat
             .
             cap.
             8.
             §
             vlt.
             
          
           
             e
             e
             Bellarm
             .
             ibid.
             cap.
             10.
             
          
           
             f
             f
             Bell.
             ibid.
             c.
             9
             §.
             dices
             plurimi
             Sancti
             sunt
             .
          
           
             g
             g
             
               Vide
               Missam
               pro
               defunctis
               .
               vbi
               haec
               leguntur
               .
               Libera
               animas
               omnium
               fidelium
               de
               poenis
               inferni
               ,
               &
               de
               profundo
               lacu
               :
               libera
               eas
               de
               ore
               Leonis
               ,
               ne
               absorbeat
               eas
               tartarus
               ,
               ne
               cadant
               in
               obscurum
               .
            
             it
             is
             not
             said
             ,
             
               ne
               maneant
               in
               obscuro
            
             ,
             as
             if
             they
             were
             there
             alreadie
             ,
             but
             
               ne
               cadant
               in
               obscurum
            
             ,
             whereas
             to
             those
             which
             are
             in
             purgatorie
             there
             is
             no
             feare
             or
             danger
             of
             falling
             into
             hell
             ,
             they
             being
             according
             to
             the
             Papists
             ,
             sure
             of
             their
             saluation
             .
             Bell.
             lib.
             2.
             de
             purg
             .
             cap.
             4.
             
          
           
             h
             h
             Bell.
             lib.
             1.
             de
             cleric
             .
             cap.
             18.
             
             §.
             At
             Beatus
             Thomas
             .
             &
             §.
             Non
             esse
             autem
             iure
             ,
             &c.
             
          
           
             i
             i
             Bell.
             lib.
             2.
             de
             sacrament
             .
             cap.
             24
             &
             Valent.
             in
             Thom.
             tom
             .
             3.
             q.
             6.
             p.
             2.
             
          
           
             k
             k
             Scotus
             .
             Vid.
             Bell.
             lib.
             3.
             de
             Eucharist
             .
             c.
             23.
             
          
           
             l
             l
             P.
             Lomb.
             sent
             .
             lib.
             4.
             c.
             12.
             
             &
             Aquin.
             3.
             part
             .
             q.
             83.
             art
             .
             1.
             
          
           
             n
             n
             The
             Latine
             tongue
             was
             then
             vulgar
             .
             See
             also
             Hardings
             answer
             to
             Iewels
             articles
             .
             art
             .
             3.
             diuis
             .
             28.
             
          
           
             o
             o
             Valent.
             sup
             .
          
           
             m
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             44.
             
             Albasp
             .
             obseruat
             .
             lib.
             1.
             cap.
             14.
             
          
           
             p
             p
             Vid.
             Gloss
             .
             in
             8.
             reg
             .
             iuris
             in
             fine
             6.
             
          
           
             q
             q
             Valent
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             24.
             
             Quaerimus
             enim
             quando
             Apostolica
             doctrina
             adulterari
             caeperit
             non
             per
             eos
             errores
             ,
             quos
             fine
             controuersia
             sub
             initium
             Ecclesiae
             serpere
             caepisse
             ,
             sed
             per
             eam
             doctrinam
             quam
             hodie
             Romana
             Ecclesia
             profitetur
             ;
             neque
             id
             quidem
             tantum
             priuata
             vnius
             aut
             paucorum
             opinione
             ,
             sed
             authoritate
             &
             decretosummorum
             Pontificum
             ,
             &
             communi
             eius
             caetus
             consensu
             ,
             qui
             vera
             ante
             Christi
             Ecclesia
             fuisset
             ,
             quique
             proinde
             ,
             deficiens
             communiter
             a
             vera
             fidei
             doctrina
             ,
             vera
             etiam
             esse
             Christi
             Ecclesia
             desierit
             .
          
           
             r
             r
             Bell.
             lib.
             2.
             de
             Concil
             .
             auctorit
             .
             c.
             vlt.
             §.
             respondeo
             .
             2.
             
          
           
             ſ
             ſ
             Bell.
             lib.
             2.
             de
             Concil
             .
             cap.
             12.
             
             Atin
             Concilijs
             maxima
             pars
             actorum
             ad
             fidem
             non
             pertinet
             .
             Non
             enim
             sunt
             de
             fide
             disputationes
             quae
             praemittuntur
             ,
             neque
             rationes
             quae
             adduntur
             ,
             neque
             ea
             quae
             ad
             explicandum
             &
             illustrandum
             adferuntur
             ,
             sed
             tantum
             ipsa
             nuda
             decreta
             ,
             &
             ea
             non
             omnia
             ,
             sed
             tantum
             quae
             proponuntur
             tanquam
             de
             fide
             —
             quando
             autem
             decretum
             proponatur
             tanquam
             de
             fide
             ,
             facile
             cognoscitur
             ex
             verbis
             Concilij
             ,
             semper
             enim
             dicere
             solent
             ,
             se
             explicare
             fidem
             Catholicam
             ,
             vel
             haereticos
             habendos
             qui
             contrarium
             sentiunt
             —
             quando
             autem
             nihil
             horum
             dicunt
             ,
             non
             est
             certum
             rem
             esse
             de
             fide
             
          
           
             *
             *
             About
             the
             yeare
             1160.
             
          
           
             i
             i
             Haillan
             .
             Hist
             .
             Gallican
             .
             l.
             10.
             
             Thuan.
             hist
             .
             sui
             temp
             .
             lib.
             6.
             
          
           
             k
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             l
             l
             Reiner
             .
             cont
             .
             Waldenses
             .
             cap.
             3.
             
          
           
             m
             m
             Seysellus
             aduersus
             errores
             &
             Sanctan
             Waidensiū
             
          
           
             n
             n
             Bellar.
             lib.
             1.
             de
             Sacram.
             ca.
             26.
             
             Valent.
             in
             Thom.
             tom
             .
             4.
             disp
             .
             6.
             q.
             11.
             p.
             1.
             
          
           
             o
             o
             
               In
               the
               ordination
               of
               Popish
               Bishops
               ,
               it
               is
               said
               .
            
             Interrogamus
             te
             ,
             sl
             omnē
             prudentiam
             tuam
             quantum
             tua
             capax
             est
             natura
             diuinae
             Scripturae
             sensibus
             accōmodare
             volueris
             ?
             Vis
             ea
             quae
             ex
             diuinis
             Scripturis
             intelligis
             ,
             plebem
             cui
             ordinandus
             es
             ,
             &
             verbis
             docere
             &
             exemplis
             ?
             Accipe
             Euangelia
             ,
             vade
             &
             praedica
             populo
             tibi
             commisso
             .
          
           
             p
             p
             Concil
             .
             Trident
             .
             Sess
             .
             2.
             
          
           
             *
             *
             2.
             
             Thess
             .
             2.
             
             Reuel
             .
             18.
             4.
             
          
           
             r
             r
             Reuel
             .
             20.
             2.
             
          
           
             ſ
             ſ
             Aug.
             de
             Ciuit
             .
             Dei
             ,
             lib.
             20.
             cap.
             8.
             
             &
             9.
             
             Vid.
             Bellar.
             lib.
             3.
             de
             Rom.
             Pont.
             c.
             7.
             
          
           
             t
             t
             Reuel
             .
             12.
             1.
             
          
           
             u
             u
             Suarez
             lib.
             5.
             cont
             .
             sect
             .
             Angl.
             cap.
             21.
             
             Bellar.
             lib.
             3.
             de
             Rom.
             Pont.
             c.
             7.
             
          
           
             x
             Reuel
             .
             12.
             14.
             
          
           
             z
             z
             Bellar.
             lib.
             4.
             de
             verbo
             Dei
             ,
             cap.
             9.
             
             §.
             Quarta
             regula
             .
          
           
             a
             a
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             46.
             
             Solum
             est
             in
             eo
             discrimen
             ,
             quod
             si
             quid
             vniuersi
             patres
             de
             religione
             tradunt
             concorditer
             ,
             id
             statim
             ,
             tanquā
             dogma
             cōmune
             doctorum
             omnium
             ,
             qui
             varijs
             aetatibus
             vixerunt
             ,
             recipitur
             ,
             quoniam
             illud
             etiam
             scholastici
             doctores
             (
             saltem
             pro
             maiore
             parte
             )
             recipiunt
             ,
             vt
             qui
             in
             materia
             fidei
             atque
             religionis
             sanctos
             patres
             duces
             sequuntur
             .
             At
             non
             vicissim
             quicquid
             scholastici
             doctores
             concorditer
             tradunt
             ,
             id
             existimandum
             est
             Ecclesiae
             alios
             doctores
             omnes
             ,
             qui
             varijs
             aetatibus
             vixerunt
             ,
             tradidisse
             .
             Multa
             enim
             scholastici
             ad
             doctrinam
             patrum
             explicatius
             addiderunt
             .
          
           
             b
             b
             Bellar.
             lib.
             4.
             de
             verbo
             Dei
             ,
             cap.
             9.
             5.
             
             Quinta
             regula
             .
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             7.
             
             §.
             44.
             
          
           
             c
             c
             Bellar.
             lib.
             1.
             de
             verbo
             Dei
             ,
             cap
             10.
             
             Valent.
             in
             Thom.
             tom
             .
             3.
             disp
             .
             1.
             q.
             1.
             p.
             6.
             
          
        
         
           Notes for div A18354-e15050
           
             Bellar.
             l.
             4.
             de
             Eccles
             .
             cap.
             5.
             
          
           
             Gen.
             2.
             
          
           
             Vers
             .
             ●
             .
          
           
             Vers
             .
             4.
             
          
           
             Vers
             .
             6.
             
          
           
             2.
             
             Thess
             .
             2.
             7.
             
             Reuel
             .
             17.
             5.
             
             Reuel
             .
             13.
             18.
             
          
           
             Dan.
             11.
             21.
             
          
           
             Bellar.
             l.
             3.
             de
             Rom.
             Pont.
             c.
             8.
             
          
           
             Beda
             .
             Lyra.
             Gloss
             .
             ordin
             .
             Alphonsus
             Conrad
             .
             in
             Apoc
             .
             the
             Rhem.
             vpon
             the
             1.
             
             Re.
             
          
           
             2.
             
             Iohn
             .
             2.
             19.
             
          
           
             2.
             
             Thes
             .
             4.
             
          
           
             Jon.
             ●
             .
             10.
             
          
           
             Vincent
             .
             Liren
             cont
             .
             haereses
             .
          
           
             Albaspin
             .
             de
             veteribus
             Ecclesiae
             ritibus
             .
             lib.
             1.
             cap.
             9.
             
          
           
             
               Fer.
               Annot.
               in
               .
               Jud.
               c.
               8.
               
               Colon.
            
             1571.
             
             Duplex
             .
             igitur
             peccatum
             eius
             fuit
             ,
             &
             quod
             Ephod
             contra
             verbum
             Dei
             fecit
             ,
             &
             quod
             ipsius
             abusum
             videns
             ,
             non
             iterum
             aboleuit
             .
             Quis
             autem
             non
             videt
             similia
             in
             Ecclesia
             contingere
             ?
             Quam
             multa
             instituerunt
             sancti
             bona
             intentione
             ,
             quae
             tamen
             nunc
             videmus
             partim
             in
             abusum
             ,
             partim
             in
             superstitionem
             verti
             ?
             Exemplo
             sint
             festa
             ,
             ceremoniae
             ,
             imagines
             ,
             miss●
             ,
             monasteria
             ,
             &c.
             
             Nihil
             horum
             ea
             intentione
             institutum
             fuit
             qua
             nunc
             habentur
             ,
             &c.
             &
             tamen
             Gedeones
             nostri
             tacent
             ,
             non
             absolent
             abusus
             non
             auferunt
             superstitiones
             .
          
           
             Athanas●in
             Synopsi
             .
          
           
             Concil
             .
             Florent
             .
             in
             decret
             .
             sup
             .
             vn
             .
             Iacob
             .
             &
             Armenian
             .
             Trident.
             Concil
             .
             sess
             .
             2.
             
          
           
             Hieron
             .
             praefat
             .
             in
             lib.
             Iob.
             
          
           
             Bellar.
             lib.
             2.
             de
             verbo
             Dei
             ,
             c.
             9.
             
          
           
             Concil
             .
             Trident
             .
             sess
             .
             2.
             
             Bellar.
             lib.
             2.
             de
             verbo
             Dei
             ,
             c.
             2.
             
             §.
             Dices
             .
             Sixtus
             Senens
             .
             lib.
             vlt.
             cap.
             vlt.
             
          
           
             Bellar.
             lib.
             2.
             de
             Sacram.
             cap.
             31
             §.
             Quinta
             .
          
           
             Bellarm.
             ibid.
             §.
             Secunda
             ,
             &
             §.
             Tertia
             .
          
           
             Aug.
             de
             Nupt.
             &
             Concupisc
             .
             cap.
             29.
             
             &
             Epist
             .
             105.
             ad
             Sixtum
             .
             Socrat.
             histor
             .
             Ecclesiast
             .
             lib.
             5
             cap.
             21.
             
             Ioseph
             .
             Vicecomes
             de
             antiquis
             baptismi
             ritib.
             lib.
             1.
             cap.
             19.
             
             &
             20.
             
             Hieron
             .
             dialog
             .
             lib.
             3.
             aduers
             .
             Pelag.
             in
             fine
             .
             August
             .
             lib.
             2.
             de
             Nupt.
             &
             Concupisc
             .
             cap.
             18.
             
             Item
             ,
             libris
             quaruor
             ,
             ad
             Bonifacium
             ,
             &
             sex
             libris
             contra
             Iulian
             ,
             &c.
             
          
           
             Bellar.
             lib.
             1.
             de
             Baptism
             .
             cap.
             4.
             
          
           
             Bellar.
             lib.
             2.
             de
             Purgat
             .
             cap.
             6.
             
          
           
             Bellar.
             lib.
             1.
             de
             Baptism
             .
             cap.
             4.
             
          
           
             Biel
             in
             Can.
             Missae
             .
             lect
             .
             40.
             
             Cajetan
             .
             in
             3.
             
             Quaest
             .
             72.
             art
             .
             1.
             
             Fauentin
             ▪
             in
             4.
             sent
             .
             disp
             .
             45.
             dist
             .
             11.
             c
             3.
             
             Camaracens
             .
             &
             Scot.
             apud
             Bellar.
             lib.
             3.
             de
             Sacram.
             Eucharist
             .
             c.
             23.
             
             Scotus
             apud
             Bellar.
             ibid.
             Vid.
             August
             .
             in
             de
             Catechizandis
             rudibus
             ,
             c.
             9.
             
          
           
             De
             consecrat
             .
             dist
             .
             2.
             
             Can.
             Ego
             Berengarius
             .
             Bellar.
             l.
             1.
             de
             Eucharist
             .
             c.
             2.
             
             §.
             Quinta
             Gloss
             .
             ad
             Can.
             Ego
             Berengar
             .
             Bell.
             de
             Imag.
             sanct
             .
             l.
             2.
             c.
             22.
             
             §.
             Secundo
             .
             Lomb.
             l.
             4.
             sent
             .
             dist
             .
             11.
             A.
             Scot.
             4.
             sent
             .
             dist
             .
             11.
             q.
             6.
             
             Cajet
             .
             3.
             part
             .
             q.
             75
             art
             .
             6.
             
             Soto
             .
             4.
             sent
             .
             d.
             9.
             q.
             2.
             
             Marginist
             .
             Scoti
             .
             Theor.
             1.
             
             &
             2.
             
             Durād
             .
             4.
             sent
             .
             d.
             11.
             q.
             3.
             
             Suarez
             Metaphys
             .
             disp
             .
             31.
             
             §.
             6.
             
             Fonsec
             .
             Metaph.
             l.
             4.
             c.
             2
             q.
             4.
             &
             lib.
             5.
             c.
             8.
             q.
             5.
             
             Goffred
             .
             quolibet
             .
             8.
             q.
             16.
             
             Mirandul
             .
             in
             Apolog.
             q
             9.
             
             Henric.
             quolib
             .
             9.
             q.
             9.
             &
             quolib
             .
             11
             q.
             4.
             
             Fab.
             Fauent
             .
             in
             4.
             sent
             .
             disp
             .
             16.
             c.
             6.
             
             Thoma
             &
             Thomistae
             volunt
             transubstantiationem
             esse
             ad
             substantiam
             ,
             &
             per
             ipsam
             accipientem
             esse
             ,
             quae
             dicitur
             transubstantiatio
             productiua
             .
             Tho.
             3.
             part
             .
             q.
             75.
             art
             .
             4.
             
          
           
             Bell.
             l.
             3.
             de
             Eucharist
             .
             c.
             18.
             
             §.
             Ex
             his
             colligimus
             conuersionem
             panis
             in
             corpus
             Domini
             ,
             non
             esse
             productiuam
             ,
             nec
             cōseruatiuam
             ,
             sed
             adductiuam
             .
          
           
             P.
             Lomb.
             sent
             .
             l.
             4.
             dist
             .
             12.
             g.
             Thom.
             3.
             part
             .
             q.
             83.
             art
             .
             1.
             
          
           
             Bellar.
             l.
             2.
             de
             imag
             .
             c.
             9.
             
             Sanderus
             l.
             2.
             de
             cultu
             imag
             .
             c.
             4
             Fauentin
             .
             in
             3.
             sent
             .
             c.
             6.
             
             Suarez
             ex
             Alano
             .
             disp
             .
             54.
             
             §.
             1.
             
             Euseb
             .
             l.
             7.
             hist
             .
             c.
             14.
             
          
           
             Epiphan
             .
             Epist
             .
             ad
             Iohan.
             Epis
             .
             Hieroso
             .
             tom
             .
             2
             
          
           
             Greg.
             l.
             7.
             
             Ep.
             53.
             ad
             Secundinum
             ,
             in
             fine
             .
             Bel.
             l.
             2.
             de
             imagin
             .
             c.
             12.
             
             Septima
             Synodus
             definiuit
             ,
             imagines
             esse
             venerandas
             ,
             non
             quidem
             cultu
             latriae
             ,
             sed
             honore
             illo
             ,
             quo
             etiam
             prosequimur
             sacras
             literas
             &c.
             
             Vid.
             Bell.
             l.
             2.
             de
             imagin
             .
             sanct
             .
             cap.
             20.
             
             Alex.
             3.
             part
             .
             q.
             30.
             art
             .
             vlt.
             Durand
             .
             l.
             3.
             sent
             .
             dist
             .
             9.
             q.
             2.
             
             Alphonsus
             a
             Castro
             ,
             verbo
             ,
             Imag.
             Thom.
             3.
             part
             .
             q
             25.
             art
             .
             3.
             
             Caiet
             ibid.
             Bonauent
             .
             Carthus
             .
             Ailman
             .
             Capreolus
             in
             3.
             sent
             .
             dist
             .
             9.
             
             Bell.
             l.
             2.
             de
             imagin
             .
             c.
             20.
             2●
             
          
           
             Socrat.
             l.
             5.
             
             ●
             .
             21
             
          
           
             Cypr.
             l.
             1.
             
             Ep.
             3.
             l
             3.
             
             Ep.
             18.
             
          
           
             Bell.
             l.
             1.
             de
             sanctor
             .
             beatitud
             .
             c.
             8.
             
          
           
             Albaspin
             .
             de
             vet
             .
             Eccles
             .
             ritibus
             ,
             l.
             1
             c.
             10.
             
          
           
             Sixt.
             Senens
             .
             bibliothec
             .
             li.
             6.
             annot
             .
             345.
             
          
           
             Vid.
             officium
             pro
             defunctis
             ,
             &
             Bell.
             lib.
             2.
             de
             purg
             .
             cap.
             5.
             
             Offic.
             de
             funct
             .
             ibid.
             
               Libera
               domine
               animas
               omnium
               defunctorum
               de
               ore
               Leonis
               ,
               de
               profundo
               lacu
               ,
               ne
               absorbeat
               eas
               tartarus
               ,
               ne
               cadant
               in
               obscurum
               ,
            
             he
             saith
             not
             ,
             
               ne
               maneant
               in
               obscuro
            
             ,
             as
             if
             they
             were
             there
             alreadie
             ,
             but
             
               ne
               cadant
               in
               obscurum
            
             ,
             of
             which
             feare
             they
             who
             are
             presumed
             to
             be
             in
             purgatorie
             are
             by
             the
             Iesuites
             owne
             confessions
             ,
             altogether
             freed
             ▪
             
          
           
             Vid.
             August
             .
             de
             ciuitate
             Dei.
             lib.
             21.
             cap.
             17.
             
             &
             23.
             cap.
             18.
             
             &
             24.
             cap.
             19.
             
             &
             .
             25.
             cap.
             20.
             
             &
             .
             25.
             cap.
             25.
             
             &
             26.
             cap.
             22.
             
             &
             .
             27.
             
          
           
             Bell.
             lib.
             2.
             de
             
          
           
             purg
             .
             cap.
             1.
             
             Harding
             .
             cont
             .
             Apollogiam
             Iuelli
             .
             cap.
             16.
             
             Diuis
             .
             2.
             
             Bell.
             lib.
             1.
             de
             purg
             .
             cap.
             vlt.
             §.
             respondet
             .
          
           
             Aug.
             Enchirid.
             cap.
             67.
             
             Item
             de
             ciuitat
             .
             Dei.
             lib.
             21.
             cap.
             26.
             
             Hypognost
             .
             l.
             5.
             
             Bell.
             lib.
             2.
             de
             purg
             .
             cap.
             1.
             
          
           
             dist
             .
             99.
             cap.
             1.
             
             Vbi
             primates
             erant
             seculi
             ,
             ac
             primaiu
             diciaria
             potestas
             —
             ipsis
             quoque
             in
             ciuitatibus
             vellocis
             nostros
             patriarchas
             ,
             &c.
             
             Berterius
             ,
             diatrib
             .
             2.
             cap.
             12.
             
             Septem
             sunt
             in
             oriente
             .
             &
             diat
             .
             1.
             cap.
             3
             Occidens
             omnis
             6.
             habet
             .
          
           
             Hegesippus
             de
             excid
             .
             vrb
             .
             Hierosolim
             .
             l.
             3.
             cap.
             3.
             
          
           
             Concil
             .
             gen
             .
             5.
             
             Vid.
             Cyprian
             .
             epist
             ▪
             55.
             
             &
             68.
             edit
             .
             Pamel
             .
             Item
             Aenaeum
             .
             Silui
             .
             ep
             .
             288.
             
          
           
             Bell.
             lib.
             2.
             de
             Concil
             .
             cap.
             17.
             
          
           
             Albaspin
             .
             de
             vet
             .
             Eccles
             .
             rit
             .
             lib.
             1.
             cap.
             8.
             
          
           
             Alb.
             ibid.
             
          
           
             Euseb
             .
             hist
             .
             lib.
             6.
             cap.
             36.
             
          
           
             Origen
             .
             homil
             .
             2.
             in
             Psal
             .
             37.
             
          
           
             Concil
             .
             Lateran
             .
             sub
             .
             Innocent
             .
             3.
             cap.
             21.
             
          
           
             P.
             Lomb.
             sent
             .
             l.
             4.
             d.
             18.
             
             I.
             
          
           
             Guil
             Duobus
             modis
             sumitur
             remissio
             peccatorum
             ,
             Primo
             ,
             pro
             non
             imputatione
             eorum
             ,
             secundo
             pro
             abolitione
             macularum
             ipsorum
             .
             
               Dionys
               .
               Carthus
               .
               in
               4.
               sent
               .
               dist
               ,
               16.
               q.
            
             2.
             
          
           
             Lomb.
             3.
             sent
             .
             dist
             .
             18.
             
             Occam
             in
             4.
             sent
             .
             q.
             8.
             
             &
             9.
             ad
             1.
             arg
             .
             Scoti
             .
             Alex.
             de
             Hales
             ,
             Sum.
             part
             .
             4.
             q.
             21.
             membr
             .
             1.
             
             Thom.
             in
             4.
             sent
             .
             dist
             .
             18.
             
             Richardus
             ,
             apud
             Dion
             .
             Carthus
             .
             in
             4.
             sent
             .
             dist
             18.
             q.
             3.
             
             Bonauent
             .
             ib.
             
          
           
             Bell.
             de
             poenit
             .
             lib.
             3.
             c.
             2.
             
             Suar.
             3.
             d.
             9.
             
             §.
             2.
             
             Tollet
             .
             Com.
             Luc.
             5.
             annot
             .
             41
             Concil
             .
             Elib
             .
             Can.
             1.
             36.
             22.
             
             Nicen.
             Can.
             11
             ,
             12.
             
          
           
             Albaspin
             .
             1.
             1.
             cap.
             20.
             
          
           
             2.
             
             Thess
             .
             2.
             7
             ,
             8.
             
          
           
             Aug.
             Epist
             .
             29.
             ad
             Hieronymum
             .
          
           
             Verse
             29.
             
          
           
             Verse
             27.
             
             Verse
             ,
             30.
             
             &
             39.