The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.

THE OLD RELIGION.

CHAP. I. The extent of the differences betwixt the Churches.

THe first blessing that I dayly begge of my God, for his Church, is,* 1.1 our Sauiours Le∣gacie, Peace: that sweete Peace; which in the verie name of it comprehends all happi∣nesse both of estate and disposition.* 1.2 As that mountaine whereon Christ ascended, though it abounded with Palmes, and Pines, and Mirtles, yet it caried onely the name of Oliues, which haue beene an ancient Em∣bleme of Peace: Other graces are

for the beautie of the Church; this for the health and life of it; For how so euer,* 1.3 euen Waspes haue their Combes, and heretickes their assemblies (as Tertullian,) so as all are not of the Church that haue Peace; yet so essentiall is it to the Church, in Saint Chrysostomes opi∣nion,* 1.4 that the very name of the Church implyes a consent, and con∣cord; No maruel then if the Church labouring here below, make it her dayly suite to her glorious Bride-grome in heauen, Da pacem, giue Peace in our time, O Lord: The meanes of which happinesse are soone seene, not so soone attained; euen that which Hierome hath to his Ruffinus,* 1.5 Vna fides; Let our beleefe be but one, and our hearts will be one.

But since, as Erasmus hath too truely obserued,* 1.6 there is nothing so happie in these humane things, wherein there is not some intermix∣tures of distemper;* 1.7 and S. Paul hath told vs, there must be heresies, and

the Spouse, in Salomons Song,* 1.8 com∣pares her blessed husband to a yong Hart vpon the mountaine of Be∣ther; that is, Diuision; Yea, rather,* 1.9 as vnder Gensericus, and his Van∣dals, the Christian Temples flamed higher then the Townes; so for the space of these last hundred yeeres, there hath beene more combustion in the Church, then in the ciuill state; My next wish is, that if dif∣ferences in Religion cannot bee a∣voided, yet that they might bee rightly iudged off, and be but taken as they are. Neither can I but mourne, and bleede, to see how miserably the World is abused on all hands with preiudice in this kinde: whiles the aduerse part brands vs with vniust censures, and with loude clamours cries vs downe for heretickes: On the other side, some of ours, doe so sleight the errours of the Romane Church, as if they were not worth our conten∣tion;* 1.10 as if our Martyrs had beene rash, and our quarrels trifling; O∣thers

againe doe so aggrauate them, as if we could neuer bee at enough defiance with their opinions, nor at enough distance from their commu∣nion. All these three are danger∣ous extremities; The two former whereof shall (if my hopes faile me not) in this whole discourse be suffi∣ciently conuinced; wherein as wee shal fully cleare our selues from that hateful slander of heresie, or schisme, So we shall leaue vpon the Church of Rome, an vnauoydable imputa∣tion of many no lesse foule, and en∣ormious, then nouell errours; to the stopping of the mouthes of those Adiaphorists,* 1.11 whereof Melancthon seemes to haue long agoe prophe∣sied; Metuendum est, &c. It is to be feared (saith he) that in the last age of the world this errour will raigne amongst men, that either Religi∣ons are nothing, or differ onely in words.

* 1.12The third comes now in our way; That which Laertius speakes of Menedemus that in Disputing his

very eyes would sparkle, is true of many of ours, whose zeale trans∣ports them to such a detestation of the Romane Church,* 1.13 as if it were all errour, no Church; affecting no∣thing more, then an vtter oppositi∣on to their doctrine and ceremonie, because theirs; Like as Maldonate professeth to mislike and auoide ma∣ny faire interpretations, not as false, but as Caluins: These men haue not learned this in Saint Austens Schoole, who tels vs, that it was the rule of the Fathers well before Cy∣prian and Agrippinus, as since, that whatsoeuer they found in any schi∣me or heresie, warrantable and ho∣ly, that they allowed for its owne worth, and did not refuse it for the abettors; Neither for the chaffe doe we leaue the floore of God, neither for the bad fishes doe we breake his nets. Rather, as the Priests of Mer∣curie had wont to say, when they eate their Figs and Honie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. All truth is sweet; it is indeed Gods, not ours, wheresoeuer it is found,

the Kings coyne is currant, though it be found in any impure channell.

* 1.14For this particular; they haue not well heeded that charitable profes∣sion of zealous Luther (Nos fate∣mur, &c) We professe (saith hee) that vnder the Papacy there is much Christian good, yea all; &c. I say moreouer, that vnder the Papacie is true Christianitie, yea the very ker∣nell of Christianitie, &c. No man I trust will feare that feruent spirits too much excesse of indulgence; vn∣der the Papacie may bee as much good, as it selfe is euill; Neither doe we censure that Church for what it hath not;* 1.15 but for what it hath: Fundamentall truth is like that Ma∣ronaean wine, which if it bee mixed with twentie times so much water holds his strength: The Sepulchre of Christ was ouer-whelmed by the Pagans with earth and rubbish;* 1.16 and and more then so; ouer it, they built a Temple to their impure Venus; yet still, in spight of malice, there was the Sepulchre of Christ; and it

is a ruled case of Papinian,* 1.17 that a sa∣cred place looseth not the holinesse, with the demolished walles; No more doth the Romane, loose the claime of a true visible Church, by her manifold and deplorable cor∣ruptions; her vnsoundnesse is not lesse apparent, then her being; If shee were once the spouse of Christ, and her adulteries are knowne, yet the diuorce is not sued out.

CHAP. II. The Originall of the differences.

IT is too true that those two maine Elements of euill (as Timon called them) Ambition and Co∣uetousnesse,* 1.18 which Bernard profes∣ses were the great Masters of that Clergie in his times, hauing palpa∣bly corrupted the Christian World,

both in doctrine and manners, gaue iust cause of scandall, and complaint to godly minds;* 1.19 Which (though long smothered) at last brake forth into publike contestation; augmen∣ted by the fury of those guiltie defen∣dants, which loued their reputation more then peace: But yet so, as the complainants euer professed a ioynt allowance of those fundamentall truths, which discried themselues, by their bright lustre, in the worst of that confusion; as not willing that God should leese any thing by the wrongs of men, or that men should leese any thing by the enuie of that euill spirit,* 1.20 which had taken the ad∣uantage of the publike sleepe for his tares: Shortly then, according to the Prayers and predictions of ma∣nie holy Christians, God would haue his Church reformed; How shall it be done?* 1.21 Licentious courses (as Seneca wisely) haue sometimes beene amended by correction, and feare, neuer of themselues; As there∣fore their owne president was stirred

vp in the Councell of Trent,* 1.22 to crie out of their corruption of discipline; So was the spirit of Luther, some∣what before that, stirred vp to taxe their corruption of Doctrine; but, as all beginnings are timerous, how calmely did he enter, and with what submisse Supplications did hee sue for redresse? I come to you (saith he) most holy Father, and humbly prostrate before you, beseech you, that, if it be possible, you would be pleased to set your helping hand to the worke, Intreaties preuaile no∣thing; The whiles, the importune insolence of Eckius, and the vndis∣creete carriage of Caietan (as Luther there professes) forced him to a pub∣like opposition. At last (as some∣times euen poysons turne medici∣nall) the furious prosecution of abu∣sed Authoritie increased the zeale of truth; Like as the repercussion of the flame intends it more; And as zeale grew in the plaintiue, so did

rage in the defendant;* 1.23 So as now that was verified of Tertullian (A primordio, &c. From the beginning righteousnesse suffers violence, and, no sooner did God begin to be wor∣shipped, but Religion was attended with enuie. The masters of the Py∣thonisse are angrie part with a gaine∣full (though euill) guest: Am I be∣come your enemie because I tolde you the truth? saith Saint Paul, yet that truth is not more vnwelcome, then successefull;* 1.24 For, as the breath of a man that hath chewed Saffron discolours a Painted face, so this blunt sinceritie shamed the glorious falshood of superstition.

* 1.25The proud offenders, impatient of reproofe, trie what fire and faggot can doe for them; and now accor∣ding to the old word,* 1.26 suppressed spirits gather more authoritie; as the Egyptian violence rather ad∣deth to Gods Israel. In so much as Erasmus could tell the Rector of Lo∣uan,* 1.27 that by burning Luthers bookes they might rid him from the Li∣••raries

of men, not from their hearts.

The ventilation of these points dif∣••used them to the knowledge of the world; and now, vpon serious scan∣ning,* 1.28 it came to this (as that honor of Rotterdam professe (Non defuisse) ••hat there wanted not great Di∣••ines, which durst confidently af∣firme, that there was nothing in Luther, which might not be defen∣ded by good and allowed Authors.

Nothing doth so whet the edge of wit as contradiction; Now, hee, who at first, like the blind man in ••he Gospell (it is Bezaes compari∣son) saw men like trees, vpon more cleare light, sees and wonders at ••hose grosse superstitions, and ty∣rannies, wherewith the Church of God had beene long abused: And ••ow, as the first Hue and Crie ray∣seth a whole Countrie, the world was awakned with the noyse, and startling vp, saw, and stood amazed to see its owne slauerie and besot∣••ednesse: Meane while; That God,

who cannot bee wanting to him∣selfe,* 1.29 rayseth vp abettors to his truth; The contention growes, Bookes flie abroad on both parts. Straight Buls bellow from Rome nothing but death, and damnation to the opposites; Excommunicati∣ons are thundred out, from their Capitoline powers, against all the partakers of this (so called) heresie; the flashes of publike Anathemaes strike them downe to hell.

The condemned reprouers stand vpon their owne integritie, call hea∣uen and earth to record, how iustly they haue complained, how vniust∣ly they are censured; in large Vo∣lumes defending their innocence; and, challenging an vndeniable part in the true visible Church of God, from which they are pretended to bee eiected;* 1.30 appeale, (next to the Tribunall of Heauen) to the sen∣tence of a free generall Councell, for their right.

Profer is made at last of a Sy∣node at Trent; but neither free, nor

generall; nor such,* 1.31 as would afford (after all semblances) either safetie of accesse, or possibilitie of indiffe∣rencie; That partiall meeting (as it was * 1.32 prompted to speake) con∣dems vs vnheard; right so as Ruffi∣nus reports it in that case of Atha∣nasius; Iudicandi potestas, &c. The power of iudging was in the accu∣sers; contrarie to the rule of their owne Lawe; Non debet, &c. The same partie may not bee the Iudge, accuser witnesse; contrarie to that iust rule of Theodericus, reported by Cassiodore (Sententia, &c.) The sentence that is giuen in the ab∣sence of the parties is of no moment. We are still where we were, op∣posing, suffering. In these termes wee stand, what shall wee say then, if men would either not haue deserued, or haue patiently indured reproofe, this breach had neuer beene. Woe bee to the men by whom this offence com∣meth; For vs, that rule of Saint Bernard shall clearely acquit vs, be∣fore

God,* 1.33 and his Angels (Cum car∣puntur vitia, &c.) When faults are taxed, and scandall growes, hee is the cause of the scandall, who did that which was worthie to bee re∣proued not he that reproued the ill doer.

CHAP. III. The reformed vniustly charged with noueltie, heresie, schisme.

* 1.34BE it therefore knowne to all the World, that our Church is onely Refor∣med, or Repaired, not made new: There is not one stone of a new foundation laide by vs; Yea, the old wals stand still; Onely the ouer-casting of those ancient stones which the vntempered mor∣ter of new inuentions,* 1.35 displeaseth vs. Plainely, set aside the corrupti∣ons,

and the Church is the same: And what are these corruptions, but vnsound adiections to the anci∣ent structure of Religion; These we cannot but oppose; and are there∣fore vniustly, and imperiously eie∣cted; Hence it is that ours is by the opposite stiled an Ablatiue,* 1.36 or ne∣gatiue Religion; for so much as wee ioyne with all true Christians in all affirmatiue positions of ancient faith, onely standing vpon the de∣niall of some late and vndue addita∣ments to the Christian beleefe; Or if those additions bee reckoned for ruines:* 1.37 It is a sure rule which Du∣randus giues concerning materiall Churches, applyable to the spiritu∣all; that if the Wall be decayed, not at once but successiuely, it is iudged still the same Church, and (vpon re∣paration) not to bee reconsecrated, but onely reconciled. Well there∣fore may those mouthes stop them∣selues, which loudly call for the names of the Professors of our faith,* 1.38 in all successions of times, till Lu∣ther

look't forth into the World. Had wee gone about to broach any new positiue Truths, vnseene, vn∣heard of former times, well and iustly might they challenge vs for a deduction of this line of doctrine, from a pedigree of Predecessours; Now, that we only disclayme their superfluous, and nouell opinions, and practices, which haue beene by degrees thrust vpon the Church of God, retayning inuiolably all former Articles of Christian faith, how idle is this plea, how worthy of hissing out? Who sees not now that all we need to doe, is, but to show that all those points which wee cry downe in the Romane Church, are such, as carrie in them a manifest brand of newnesse, and absurditie. This proofe will cleerely iustifie our refusall; Let them see how they shall once, be∣fore the awfull Tribunall of our last Iudge,* 1.39 iustifie their vncharita∣blenesse, who cease not vpon this our refusall to eiect, & condemne vs.

The Church of Rome is sicke;* 1.40 Ingenuous Cassander confesseth so; (nec inficior, &c.) I deny not (saith he) that the Romane Church is not a little changed from her ancient beautie, and brightnesse, and that shee is deformed with many disea∣ses, and vicious distempers; Ber∣nard tels vs how it must bee dieted; profitable, though vnpleasing, me∣dicines must bee poured into the mouth of it; Luther, and his asso∣ciates did this office (as Erasmus acknowledgeth; (Lutherus porre∣xit) Luther, saith hee, gaue the World a potion violent, and bit∣ter; what euer it were, I wish it may breed some good health in the bodie of Christian people, so mi∣serably foule with all kinds of euils. Neuer did Luther meane to take away the life of that Church, but the sicknesse;* 1.41 Wherein (as Socra∣tes answered to his Iudges) sure∣ly, he deserued recompence, in steed of rage; For as Saint Ambrose worthily; (Dulcior est) sweeter is a

religious chastisement, then a smoo∣thing remission.

This that was meant to the Churches health, proues the Phy∣sitians disease; so did the bitter∣nesse of our wholsome draughts offend, that we are beaten out of doores;* 1.42 Neither did wee runne from that Church, but are driuen away, as our late Soueraigne pro∣fesseth by Casaubons hand; Wee know that of Cyrill is a true word; Those which seuer themselues from the Church, and communion, are the enemies of God, and friends of Deuils; and that which Diony∣sius said to Nouatus; Any thing must rather be borne, then that we should rend the Church of God: Farre, far was it from our thoughts, to teare the seamelesse coate; or, with this precious Oyle of Truth to breake the Churches head;

* 1.43We found iust faults; else, let vs bee guiltie of this disturbance. If now, choler vniustly exasperated with an wholsome reprehension,

haue broken forth into a furious persecution of the gainesayers, the sinne is not ours; If we haue defen∣ded our innocence with blowes, the sinne is not ours. Let vs neuer pros∣per in our good cause, if all the water of Tyber can wash off the bloud of many thousand Christian soules that hath beene shed in this quarrell, from the hands of the Ro∣mish Prelacie. Surely, as it was ob∣serued of olde, that none of the Tribe of Leui, were the professed followers of our Sauiour, so it is too easie to obserue, that, of late times,* 1.44 this Tribe hath exercised the bitte∣rest enmitie vpon the followers of Christ. Suppose wee had offended in the vndiscreet managing of a iust reproofe; it is a true rule of Eras∣mus, that generous spirits would bee reclaymed by teaching, not by compulsion; and as Alipius wisely to his Augustine; Heed must bee ta∣ken, least whiles wee labour to re∣dresse a doubtfull complaint, wee make greater wounds then we find.

Oh how happy had it beene for Gods Church, if this care had found any place in the hearts of her Gouernours; who regarding more the entire preseruation of their own honour, then Truth, and Peace, Were all in the harsh language of warre (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) smite, kill, burne, persecute: Had they beene but halfe so charitable to their moderne reprouers, as they pro∣fesse they are to the fore-going, how had the Church flourished in an vn∣terrupted vnitie?* 1.45 In the old Catho∣like Writers (say they) wee beare with many errours, wee extenuate, and excuse them, wee find shifts to put them off; and deuise some com∣modious senses for them; Guilti∣nesse, which is the ground of this fauour, workes the quite contrarie courses against vs: Alas, how are our Writings racked, and wrested to enuious senses, how miscon∣strued, how peruerted, and made to speake odiously on purpose to worke distaste, to enlarge quarrell,

to draw on the deepest censures.

Woe is mee, this cruell vncha∣ritablenesse is it, that hath brought this miserable calamitie vpon di∣stracted Christendome; Surely,* 1.46 as the ashes of the burning Mountaine Vesuuius being dispersed farre and wide, bred a grieuous Pestilence in the Regions round about; so the ashes that flie from these vnkindly flames of discord haue bred a wofull infection, and death of soules through the whole Christian World.

CHAP. IIII. The Church of Rome guiltie of this Schisme.

* 1.47IT is confessed by the President of the Triden∣tine Councell, that the deprauation of discipline and manners of the Romane Church, was the chiefe cause and originall of these dissensions. Let vs cast our eyes vpon the doctrine, and wee shall no lesse find the guilt of this fearefull Schisme to fall hea∣uily vpon the same heads.

For first; (to lay a sure ground;) Nothing can be more plaine then that the Romane is a particular Church, as the Fathers of Basil well distinguish it, not the vniuer∣sall; though we take in the Chur∣ches of her subordination or cor∣respondence: This truth we might make good by authoritie, if our ve∣ry senses did not saue vs the labour,

Secondly,* 1.48 No particular Church (to say nothing of the vniuersall since the Apostolike times) can haue power to make a fundamental point of faith; It may explane or declare, it cannot create Articles.

Thirdly, Only an errour against a point of faith is Heresie.

Fourthly, Those points wherein wee differ from the Romanists are they, which only the Church of Rome hath made fundamentall, and of Faith.

Fiftly, The reformed, therefore,* 1.49 being by that Church illegally con∣demned for those points are not he∣retickes.

Hee is properly an Hereticke,* 1.50 (saith Hosius), who being conui∣cted in his owne iudgement, doth of his owne accord cast himselfe out of the Church; For vs, we are nei∣ther conuicted in our owne iudge∣ment; nor in the lawfull iudgement of others; We haue not willingly cast our selues out of the Church, but howeuer wee are said to be vio∣lently

eiected, by the vndue sen∣tence of malice, hold our selues close to the bosome of the true Spouse of Christ, neuer to bee remoued; As farre therefore from Heresie as Charitie is from our Censures. Only wee stand conuicted by the doome of good Pope * 1.51 Boniface; or t 1.52 Syluester Prierius. Quicunque non, &c. Whosoeuer doth not re∣lie himselfe vpon the Doctrine of the Romane Church, and of the Bishop of Rome as the infallible rule of faith, from which euen the Scrip∣ture it selfe receiues her force, he is an Hereticke. Whence followes that the Church of Rome condem¦ning and eiecting those for Here∣tickes which are not, is the authour of this wofull breach in the Church of God.

I shall therefore, I hope, abun∣dantly satisfie all wise and indiffe∣rent Readers, if I shall show that those points which wee refuse, and oppose, are no other then such, as by the confessions of ingenuous au∣thors

of the Romane part,* 1.53 haue beene (besides their inward falsity) manifest vpstarts; lately obtruded vpon the Church) such as our an∣cient Progenitours in many hun∣dreds of successions, either knew not, or receiued not into their be∣liefe, and yet both liued and dyed worthy Christians. Surely it was but a iust speech of Saint Bernard, and that which might become the mouth of any Pope, or Councell; (Ego si peregrinum, &c.* 1.54) If I shall offer to bring in any strange opini∣on; it is my sinne: It was the wise Ordinance of the Thurians, as Dio∣dorus Siculus reports, that he who would bring in any new Law a∣mongst them to the preiudice of the old, should come with an halter about his necke into the assembly, and there, either make good his proiect, or die. For, howeuer in humane Constitutions (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.55 &c.) the later orders are stronger then the former; yet, in Diuinity, Primum verum; The first is true, as

Tertullians rule is; The old way is the good way, according to the Prophet; Heere wee hold vs; and because we dare not make more Ar∣ticles then our Creedes, nor more sinnes then our Ten Commande∣ments, we are indignely cast out.

Let vs therefore addresse our selues roundly to our promised taske; and make good the nouel∣tie, and vnreasonablenesse of those points we haue reiected; Out of too many Controuersies disputed be∣twixt vs, we select only some prin∣cipall; and out of infinite va∣rieties of euidence, some few irrefragable te∣stimonies.

CHAP. V. The newnesse of the Article of Iustification by inherent righteousnesse.

TO begin with Iustificati∣on.* 1.56 The Tridentine Fa∣thers, in their seauen moneths debating of this point, haue so cunningly set their words, that the errour which they would establish, might seeme to be either hid, or shifted; Yet, at the last, they so far declare themselues, as to determine, that the only formall cause of our Iustification is Gods Iustice, not by which he himselfe is Iust, but by which he makes vs iust; wherewith being endowed by him wee are renewed in the spirit of our mindes, and are not only reputed, but are made truly iust, receiuing e∣uery man his owne measure of Iu∣stice, which the Holy Ghost di∣uides to him, according to each

mans predisposition of himselfe,* 1.57 and cooperation; And withall, they de∣nounce a flat Anathema to all those, who shall dare to say that wee are formally iustified by Christs righte∣ousnesse, or by the sole imputation of that righteousnesse; or, by the sole remission of our sinnes, and not by our inherent Grace diffused in our hearts by the Holy Ghost; Which termes they haue so craftily laid together, as if they would cast an aspersion vpon their aduersaries, of separating the necessitie of san∣ctification from the pretended Iu∣stification by faith; wherein all our words and writings will abundant∣ly cleare vs, before God and men; That there is an inherent iustice in vs, is no lesse certaine, then that it is wrought in vs by the Holy Ghost. For God doth not iustifie the wic∣ked man as such;* 1.58 but of wicked makes him good; not by meere ac∣ceptation, but by a reall change; whiles hee iustifies him whom hee sanctifies; These two acts of Mer∣cie

are inseparable;* 1.59 But this Iustice being wrought in vs by the holy Spirit, according to the modell of our weake receit, and not according to the full power of the infinite a∣gent, is not so perfect, as that it can beare vs out before the Tribunall of God.

It must bee onely vnder the gar∣ment of our elder Brother, that wee dare come in for a blessing; His righteousnesse made ours by faith, is that whereby wee are iustified in the sight of God; This doctrine is that which is blasted with a Triden∣tine curse.

Heare now the historie of this doctrine of Iustification, related by their Andrew Vega (de Iustif. l. 7. c. 24.) Magna fuit, &c. Some ages since (saith hee) there was a great concertation amongst Diuines, what should bee the formall cause of our Iustification: some thought it to be no created iustice, infused into man, but only the fauour and mercifull acceptation of God. In which o∣pinion

the Master of Sentences is thought by some to haue beene: O∣thers whose opinion is more com∣mon, and probable, held it to bee some created qualitie informing the soules of the iust; This opinion was allowed in the Councell of Vienna: And, the Schoole-doctors after the Master of Sentences deliuered this not as probable only, but as cer∣taine: Afterwards, when some de∣fended the opposite part to be more probable, it seemed good to the ho∣ly Synode of Trent, thus to deter∣mine it. So as, till the late Councell of Trent (by the confession of Ve∣ga himselfe) this opinion was main∣tayned, as probable only; not as of faith:* 1.60 Yea, I adde, by his leaue, the contrary was till then most cur∣rant.

It is not the Logick of this point, we striue for; It is not the Gram∣mer; it is the Diuinitie: What is that whereby wee stand acquitted before the righteous Iudge, whe∣ther our inherent Iustice, or Christs

imputed Iustice apprehended by faith;* 1.61 The Diuines of Trent are for the former, all Antiquity with vs for the latter. A iust Volume would scarce contayne the pregnant Te∣stimonies of the Fathers to this purpose.

Saint Chrysostome tels vs it is the wonder of Gods mercie, that hee who hath sinned, confesseth, is par∣do•• secured, and suddenly ap∣p•• ••st; Iust, but how? The 〈◊〉〈◊〉 ••ooke away the Curse (saith be•• ••ost sweetly. Faith brought in Righteousnesse, and Righteous∣nesse drew on the Grace of the Spirit.

Saint Ambrose tels vs that our carnall infirmitie blemisheth our workes, but that the vprightnesse of our faith couers ours errours, and obtaines our pardon; And profes∣seth that hee will glory, not for that he is righteous, but for that hee is redeemed, not for that he is void of sinnes, but for that his sinnes are forgiuen him.

* 1.62Saint Ierome tels vs then wee are iust when we confesse our selues sin∣ners, and that our righteousnesse stands not in any merit of ours, but in the meere mercie of God; and, that the acknowledgement of our imperfection, is the imperfect perfection of the Iust.

* 1.63Saint Gregorie tels vs that our Iust Aduocate shall defend vs righteous in his iudgement, because we know and accuse our selues vnrighteous, and that our confidence must not be in our acts, but in our Aduocate.

But the sweete and passionate speeches of Saint Austen, and Saint Bernard would fill a Booke alone; neither can any reformed Diuine either more disparage our inherent Righteousnesse,* 1.64 or more magnifie and challenge the imputed; It shall suffice vs to giue a taste of both:

We haue all therefore, Brethren, receiued of his fulnesse; Of the ful∣nesse of his mercie, of the abun∣dance of his goodnesse haue we re∣ceiued; What? Remission of sinnes

that we might be iustified by faith; And what more, Grace for Grace; that is, for this Grace wherein we liue by faith, we shall receiue ano∣ther; saith that diuinest of the Fa∣thers; And soone after;* 1.65 All that are from sinfull Adam, are sinners, all that are iustified by Christ, are iust, not in themselues; but in him; for in themselues, if ye aske after them, they are Adam; in him, they are Christs. And elsewhere; Reioyce in the Lord, and bee glad, O yee righteous: O wicked, O proud men that reioyce in your selues;* 1.66 now beleeuing in him who iustifieth the wicked, your faith is imputed to you for righteousnesse.

Reioyce in the Lord; Why? Because now yee are iust; and whence are yee iust? Not by your owne Merits, but by his Grace; Whence are yee iust? because yee are iustified.

Who shall lay any thing to the ••harge of Gods Elect? It sufficeth ••••ee for all righteousnesse, that I

haue that God propitious to mee, against whom only I haue sinned; All that he hath decreed not to im∣pute vnto mee, is as if it had not beene;* 1.67 Not to sinne is Gods Iu∣stice, mans iustice is Gods indul∣gence, saith Deuout Bernard.

How pregnant is that famous profession of his. And if the mer∣cies of the Lord be from euerla∣sting, and to euerlasting; I will al∣so sing the mercies of the Lord e∣uerlastingly; What, shall I sing of my owne righteousnesse? No Lord, I will remember thy righteousnesse, alone; for that is mine too; Thou art made vnto me, of God, righ∣teousnesse;* 1.68 should I feare that it will not serue vs both? It is no short Cloake, that it should not couer twaine;* 1.69 Thy righteousnesse is a righteousnesse for euer; and what is longer then eternitie? Behold thy large and euerlasting mercie will largely couer both thee, and mee, at once; In mee it couers a multitude of sinnes, in thee, Lord,

what can it couer but the treasures of pittie, the riches of bountie: Thus he.

What should I need to draw downe this Truth through the times of Anselme, Lombard, Bona∣uenture, Gerson.

The Manuell of Christian Re∣••igion set forth in the Prouinciall Councell of Coleyne,* 1.70 shall serue for ••ll; Bellarmine himselfe grants them ••erein ours; and they are worth ••ur entertayning;* 1.71 That Booke is ••ommended by Cassander, as mar∣••ellously approued by all the lear∣••ed Diuines of Italy, and France, ••s that, which notably sets forth the ••umme of the iudgement of the Ancients concerning this, and o∣••her points of Christian Religion; ••Nos dicimus, &c.* 1.72) Wee say that a ••an doth then receiue the gift of ••ustification by faith, when being ••••rrified, and humbled by repen∣••••nce, hee is againe raysed vp by ••••ith; beleeuing that his sinnes are ••••rgiuen him for the Merits of

Christ; who hath promised remis∣sion of sinnes to those that beleeue in him; and when he feeles in him∣selfe new desires; so as detesting euill, and resisting the infirmitie of his flesh, he is inwardly inkindled to an indeauour of good; although this desire of his be not yet perfect. Thus they, in the voyce of all Antiquitie; and the-then-present Church. Only the late Councell of Trent hath created this opinion of Iustification a point of faith.

SECT. II. The errour hereof against Scripture.

YEt if age were all the quarrel•• it were but light, For, thoug•• newnesse in diuine Truths is a iu•• cause of suspition, yet wee doe no•• so shut the hand of our munifice••

God, that he cannot bestow vpon ••is Church new illuminations in ••ome parcels of formerly-hidden ••erities; It is the charge both of ••heir Canus, and Caietan,* 1.73 that no ••an should detest a new sense of Scripture for this, that it differs ••rom the ancient Doctors; for God ••ath not (say they) tyed exposition ••f Scripture to their senses.

Yea,* 1.74 if we may beleeue Salme∣••on, the later Diuines are so much ••ore quick-sighted; they, like the Dwarfe sitting on the Gyants ••houlder, ouer-looke him that is ••arre taller then themselues.* 1.75 This ••osition of the Romane Church is ••ot more new, then faultie: Not •••• much noueltie, as Truth con∣••inceth Heresies, as Tertullian; We ••ad beene silent, if wee had not ••und this point (besides the late∣••esse) erroneous: Erroneous; both ••gainst Scripture, and Reason. A∣••••inst Scripture, which euery where ••acheth, as, on the one side the ••••perfection of our inherent righ∣teousnesse,

so, on the other, our per∣fect Iustification by the imputed righteousnesse of our Sauiour, brought home to vs by faith.

* 1.76The former Iob saw from his dung-hill; How should a man bee iustified before God? If hee will contend with him, hee cannot an∣swere one of a thousand; Whence it is,* 1.77 that wise Salomon askes, Who can say, My heart is cleane; I am pure from sinne: And himselfe an∣swers; There is not a iust man vpon earth,* 1.78 which doth good, and sin∣neth not. A truth which (besides his experience) hee had learned of his Father Dauid,* 1.79 who could say▪ Enter not into iudgement with thy seruant (though a man after Gods owne heart) for in thy sight shal•• no man liuing bee iustified. And i•• thou,* 1.80 Lord, shouldst marke iniquities▪ O Lord, who shall stand?

* 1.81For wee are all as an vncleane thing (we saith the Prophet Esay, in∣cluding euen himselfe) and all our righteousnesse are as filthy ragges▪

And was it any better with the best Saints vnder the Gospell? I see (saith the chosen Vessell) in my members,* 1.82 another law warring against the law of my minde, and leading mee captiue to the law of sinne, which is in my mem∣bers.

So as in many things wee sinne all:* 1.83 And if we say that we haue no sinne,* 1.84 we doe but deceiue our selues, and there is no truth in vs.

The latter, is the summe of Saint Pauls Sermon at Antioch;* 1.85 Bee it ••nowne vnto you, Men and bre∣thren, that through this man is prea∣••hed to you forgiuenesse of sinnes; and ••y him all that beleeue are iustified: They are iustified, but how? Freely,* 1.86 ••y his Grace: What Grace? Inhe∣rent in vs, and working by vs? No; ••y Grace are yee saued through faith;* 1.87 ••nd that, not of your selues; it is the ••ift of God. Not of workes, least any man should boast. Workes are ours, ••ut this is righteousnesse of God,* 1.88 which 〈◊〉〈◊〉 by the faith of Iesus Christ, to all ••hem that beleeue. And how doth

this become ours? By his gracious imputation:* 1.89 Not to him that wor∣keth, but beleeueth in him who iusti∣fieth the wicked, is his faith imputed for righteousnesse.

Loe; it is not the act, not the habit of faith that Iustifieth, it is he that iustifies the wicked, whom our faith makes ours, and our sinne his; He was made sinne for vs, that we might be made the righteousnesse of God in him.* 1.90 Loe, so were wee made his righteousnesse, as he was made our sinne. Imputation doth both; It is that which enfeoffes our sinnes vpon Christ, and vs in his righteousnesse; which both co∣uers and redresses the imperfection of ours. That distinction is cleere, and full;* 1.91 That I may be found in him, not hauing mine owne righteousnesse, which is of the law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. Saint Paul was a great Saint; he had a righteousnesse of his owne (not as a Pharisee only, but as an

Apostle) but that which hee dares not trust to, but forsakes; and cleaues to Gods: not, that essentiall righteousnesse, which is in God, without all relation to vs, nor that habit of iustice which was remay∣ning in him; but that righteous∣nesse, which is of God,* 1.92 by faith made ours. Thus being iustified by faith, we haue peace with God through our Lord Iesus Christ. For what can breake that peace but our sinnes?* 1.93 and those are remitted; For, who shall lay any thing to the charge of Gods Elect, it is God that iustifies: And in that remission is grounded our reconciliation; For God was in Christ reconciling the world to him∣selfe, not imputing their sinnes vnto them; but contrarily, imputing to them his owne righteousnesse, and their faith for righteousnesse. Wee con∣clude then, that a man is iustified by And blessed is hee to whom the Lord imputes righteousnesse without works: Blessed are they whose iniquities are forgiuen, and whose sinnes are couered

Let the vaine sophistry of carnall minds deceiue it selfe with idle sub∣tilties, and seeke to elude the plaine truth of God, with shifts of wit; we blesse God for so cleere a light; and dare cast our soules vpon this sure euidence of God; attended with the perpetuall attestation of his ancient Church.

SECT. III. Against Reason.

* 1.94LAstly, Reason it selfe fights a∣gainst them. Nothing can for∣mally make vs iust but that which is perfect in it selfe; How should it giue what it hath not? Now our inherent righteousnesse, at the best, is in this life,* 1.95 defectiue (Nostra siqua est humilis, &c.) Our poore Iu∣stice (saith Bernard) if we haue any, it is true, but it is not pure: For how

should it be pure, where we cannot but be faultie? Thus hee. The chal∣lenge is vnanswerable.

To those that say they can keepe Gods Law, let mee giue Saint Hie∣romes answere to his Ctesiphon;* 1.96 Pro∣fer quis impleuerit; Show mee the man that hath done it: For, as that Father else-where,* 1.97 In thy sight shall none liuing be iustified; Hee said not, no man, but, none liuing; not E∣uangelists, not Angels, not Thrones, not Dominions; If thou shalt marke the iniquities euen of thine Elect,* 1.98 saith Saint Bernard, Who shall abide it? To say now that our actuall iustice, which is imperfect through the admixtion of veniall sinnes, cea∣seth not to bee both true and (in a sort) perfect iustice, is, to say, there may be an vniust iustice, or a iust in∣iustice; that euen muddie water is cleare, or a leprous face beautifull.

Besides, all experience euinceth our wants: For as it is Saint An∣stens true obseruation; Hee that is renued from day to day, is not all

renued, and so much as he is not re∣nued, so much he must needs bee in his olde corruption;* 1.99 And, as hee speakes to his Hierome, of the de∣grees of Charitie; there is in some more, in some lesse, in some none at all; but the fullest measure which can receiue no increase is not to bee found in any man, whiles hee liues here; and so long as it may bee in∣creased, surely that which is lesse then it ought, is faulty; from which faultinesse it must needs follow, that there is no iust man vpon earth which doth good, and sinneth not; and thence in Gods sight shall none liuing be iustified. Thus he. To the very last houre our Prayer must be, Forgiue vs our trespasses; Our very daily indeuour therefore of increa∣sing our renouation conuinceth vs sufficiently of imperfection; and the imperfection of our Regenera∣tion conuinceth the impossibilitie of Iustification by such inherent righteousnesse.

In short therefore since this do∣ctrine

of the Roman Church is both new and erroneous; Against Scrip∣ture and reason; we haue iustly refu∣sed to receiue it into our beliefe; and for such refusall are vniustly eiected▪

CHAP. VI. The newnesse of the doctrine of Merit.

MErit is next;* 1.100 wherein the Councell of Trent is no lesse peremptory. If any man shall say that the good workes of a man iustified doe not tru∣ly merit eternall life, let him bee A∣nathema.

It is easie for errour to shroud it selfe vnder the ambiguitie of words; The word Merit hath been of large vse with the Ancient, who would haue abhorred the present sense;

with them it sounded no other then Obtayning,* 1.101 or Impetration; not, as now, earning in the way of con∣digne wages, as if there were an e∣qualitie of due proportion betwixt our Workes, and Heauen; without all respects of pact, promise, fauour; according to the bold Comment of Sotus, Tollet, Pererius, Costerus, Weston and the rest of that straine.

Farre, farre was the gracious hu∣militie of the Ancient Saints from this so high a presumption; Let Saint Basil speake for his fellowes;* 1.102 Eternall rest remaynes for those who in this life haue lawfully stri∣uen, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) not for the Merits of their deedes, but of the grace of that most munificent God in which they haue trusted: Why did I name one; when they all with full consent (as Cassander witnesseth) professe to repose them∣selues wholly vpon the meere mer∣cie of God, and merit of Christ, with an humble renunciation of all worthinesse in their owne workes.

Yea that vnpartiall Author deriues this Doctrine euen through the lower Ages of the Schoolemen,* 1.103 and later Writers; Thomas of Aquine, Durand, Adrian de Traiecto (after∣wards Pope) Clictoueus, and deliuers it for the voyce of the then present Church; And, before him,* 1.104 Thomas Waldensis the great Champion of Pope Martine, against the mis∣called Hereticks of his owne name, professes him the sounder Diuine, and truer Catholique, which simply denies any such Merit, and ascribes all to the meere grace of God, and the will of the giuer. What should I need to darken the ayre with a cloud of witnesses, their Gregorie Ariminensis, their Brugensis, Marsi∣lius, Pighius, Eckius, Ferus, Stella, Faber Stapulensis; Let their famous Preacher Royard shut vp all (Quid ••gitur is qui Merita praetendit, &c.* 1.105) Whosoeuer he be that pretends his Merits, what doth hee else but de∣serue Hell by his Workes?

Let Bellarmines Tutissimum est, &c.

ground it selfe vpon Saint Bernards experimentall resolution, Periculosa habita est, Perilous is their dwelling place who trust in their owne Me∣rits, perillous, because ruinous; All these and many more teach this, not as their owne doctrine, but as the Churches; Either they and the Church whose voyce they are, are Hereticks with vs, or we orthodoxe with them; and they and wee with the Ancients.

The noueltie of this Romane Doctrine is accompanied with Er∣rour; Against Scripture, against Reason.

SECT. II. Against Scripture.

THat God doth graciously ac∣cept, and munificently recom∣pence our good workes, euen with

incomprehensible glory, we doubt not, we denie not; but this, either out of the riches of his mercy, or the iustice of his promise; but that we can earne this at his hands, out of the intrinsecal worthines of our acts, is a challenge too high for flesh and bloud, yea, for the Angels of Heauen.

How direct is our Sauiours in∣stance of the seruant comne out of the field, and commanded by his Master to attendance.* 1.106 Doth hee thanke that seruant because hee did the things that were commanded him? I trow not; so likewise yee, When yee shall haue done all things which are commanded you, say, we are vnprofi∣table seruants; Vnprofitable perhaps (you will say) in respect of me∣riting thankes; not vnprofitable in respect of meriting wages;* 1.107 For to him that worketh is the reward, not reckoned of grace, but of debt: True; therefore herein our case dif∣fereth from seruants, that wee may not looke for Gods reward as of debt, but as of Grace; By grace are

yee saued through faith;* 1.108 neither is it our earning, but Gods gift. Both, it cannot be; For if by grace, then it is no more of workes (euen of the most renued) otherwise grace is no more grace;* 1.109 but if it be of workes, then it is no more grace, otherwise worke should bee no more worke; Now,* 1.110 not by workes of righteousnesse which we haue done (at our best) but according to his mercie he saueth vs; Were our saluation of workes, then should eternall life be our wages, but now;* 1.111 The wages of sinne is death, but the gift of God is eternall life through Iesus Christ our Lord.

SECT. III. Against Reason.

IN very reason, where all is of meere dutie, there can bee no me∣rit; for how can wee deserue reward

by doing that which if we did not, we should offend? It is enough for him that is obliged to his taske, that his worke is well taken: Now, all that wee can possibly doe, and more, is most iustly due vnto God by the bond of our Creation, of our Re∣demption; by the charge of his roy∣all Law; and that sweet Law of his Gospell: Nay, alas, wee are farre from beeing able to compasse so much as our dutie; In many things we sinne all. It is enough that in our glory we cannot sinne;* 1.112 though their Faber Stapulensis would not yeeld so much, and taxeth Thomas for saying so; with the same presumption that Origen held the very good An∣gels might offend;* 1.113 Then is our grace consummate; Till then our best abilities are full of imperfection; ••herefore the conceit of merit is not more arrogant, then absurd.

We cannot merit of him whom we gratifie not: We cannot gratifie •• man with his owne; All our good ••s Gods alreadie; his gift, his pro∣prietie:

What haue wee that we haue not receiued?* 1.114 Not our Talent only, but the improouement also is his meere bountie; There can be there∣fore no place for Merit.

In all iust Merit there must needs be a due proportion betwixt the act, and the recompence. It is of fauour if the gift exceed the worth of the seruice.

Now, what proportion can bee betwixt a finite, weake, imperfect o∣bedience (such is ours at the best) and an infinite, full and most per∣fect glory;* 1.115 The bold Schooles dare say that the naturall and entitatiue value of the workes of Christ him∣selfe was finite, though the moral•• value was infinite. What then shall bee said of our workes, which are like our selues,* 1.116 meere imperfection; We are not so proud that we should scorne (with Ruard. Tapperus) to ex∣pect Heauen as a poore man doth an Almes; rather, (according to Saint Austens charge (Non sit cap••••turgidum, &c.) (Let not the hea••

bee proud, that it may receiue a Crowne.) We doe with all humi∣litie, and selfe-deiection looke vp to the bountifull hands of that God, who crowneth vs in mercie and compassion.

This Doctrine then of Merit be∣ing both new and erroneous, hath iustly merited our reproofe and de∣testation; and we are vniustly censu∣red for our censure thereof.

CHAP. VII. The newnesse of the Doctrine of Transsubstantiation.

THe point of Transsubstan∣tion is iustly ranked a∣mongst our highest diffe∣rences.* 1.117 Vpon this quar∣••ll, in the very last age, how many ••ules were sent vp to Heauen, in ••he midst of their flames; as if the

Sacrament of the Altar had beene sufficient ground of these bloudie Sacrifices.* 1.118

The definition of the Tridentine Councell is herein beyond the wont) cleare,* 1.119 and expresse. If any man shall say that in the Sacrament of the sacred Eucharist, there re∣maynes still the substance of Bread and Wine, together with the Body and Bloud of our Lord Iesus Christ; and shall denie that maruellous and singular conuersion of the whole substance of Bread into the Bodie, and the whole substance of Wine into Bloud, the (Species) semblan∣ces or shewes only of Bread, and Wine remaining;* 1.120 (which said Con∣uersion the Catholike Church doth most fitly call Transsubstantiation) let him be accursed. Thus they.

Now let vs inquire how old this piece of faith is; In synaxi sero, &c. It was late ere the Church defined Transsubstantiation (saith Eras∣mus:) For, of so long it was (saith hee) held sufficient to beleeue that

the true Bodie of Christ was there, whether vnder the consecrated Bread, or howsoeuer. And how late was this? Scotus shall tell vs; (Ante Concilium Lateranense) Be∣fore the Councell of Lateran, Transsubstantiation was no point of faith;* 1.121 as Cardinall Bellarmine himselfe confesses his opinion, with a (••minime probandum.) And this Councell was in the yeere of our Lord one thousand two hundred and fifteene; Let who list,* 1.122 beleeue that this subtile Doctour had neuer heard of the Roman Councell vn∣der Gregory the seuenth, which was in the yeere one thousand seuentie nine; or that other, vnder Nicholas the second, which was in the yeare one thousand and threescore, or that he had not read those Fathers, which the Cardinall had good hap to meet with; Certainly, his acute∣nesse easily found out other senses of those Conuersions which Anti∣quitie mentions;* 1.123 and therefore dares confidently say (wherein Gabriel

Biel seconds him) (non admodum antiquam) that this doctrine of Transsubstantiation is not very an∣cient. Surely, if wee yeeld the vt∣most time, wherein Bellarmine can plead the determination of this point,* 1.124 wee shall arise but to (saltem ab annis quingentis, &c.) Fiue hun∣dred yeares agoe; so long, saith he, at least was this opinion of Trans∣substantiation vpon paine of a curse established in the Church: The Church, but what Church? The Roman, ywis, not the Greeke. That word of Peter Martyr is true, That the Greeks euer abhorred from this opinion of Transsubstantiation; In so much as at the shutting vp of the Florentine Councell, which was but in the yeare 1539. when there was a kind of agreement betwixt the Greekes and Latines about the Procession of the Holy Ghost,* 1.125 the Pope earnestly moued the Grecians that amongst other differences they would also accord, (de diuinâ panis Transmutatione,) concerning the

diuine Transmutation of the Bread; wherein notwithstanding they de∣parted as formerly, dissenting; How palpably doth the Cardinall shuffle in this businesse, whiles hee would perswade vs, that the Greekes did not at all differ from the Romans in the mayne head of Transsubstantia∣tion; but only concerning the par∣ticularitie of those wordes, where∣by that vnspeakeable change is wrought; when as it is most cleere by the Acts of that Councell, rela∣ted euen by their Binius himselfe,* 1.126 that after the Greekes had giuen in their answere, that they doe firmely beleeue that in those words of Christ the Sacrament is made vp, (which had beene sufficient satisfaction if that only had beene the question) the Pope vrges them earnestly still, (vt de diuinâ panis transmutatione, &c.) that in the Synod there might bee treatie had of the diuine trans∣mutation of the Bread; and when they yet stif••ly denied, he could haue beene content to haue had the other

three Questions of vnleauened Bread, Purgatorie, and the Popes Power discussed, wauing that other of Transsubstantiation, which hee found would not abide agitation. Since which time their Patriarch Ieremias of Constantinople, hath expressed the iudgement of the Greeke Church,* 1.127 (Et enim verè) For the Bodie and Bloud of Christ are truely Mysteries; not that these are turned into mans bodie, but that (the better preuayling) wee are tur∣ned into them yeelding a change, but Mysticall not Substantiall.

As for the Ancients of either the Greeke or Latine Church, they are so farre from countenancing this o∣pinion,* 1.128 that our learned Whitakers durst challenge his Duraeus; Si vel vnum, &c. If you can bring me but one testimonie of sincere antiquitie, whereby it may appeare that the bread is transubstantiate into the flesh of Christ, I will yeeld my cause. It is true that there are faire flouri∣shes made of a large Iurie of fathers,

giuing their verdict this way;* 1.129 whose verie names can hardly finde roome in a margine. Scarce any of that sa∣cred ranke are missing; But it is as true, that their witnesses are grossely abused to a sense that was neuer in∣tended; they onely desiring in an holy excesse of speech, to expresse the Sacramentall change that is made of the elements, in respect of vse, not in respect of substance; and passionately to describe vnto vs the benefit of that Sacrament in our blessed Communion with Christ; and our liuely incorporation into him.

In so much as Cardinall Bellarmine himselfe is faine to confesse a verie high hyperbole in their speeches (Non est nouum) It is no vnusuall thing (saith he) with the Ancients, and especially Irenaeus, Hilarie, Nys∣sen, Cyrill, and others, to say that our bodies are nourished by the ho∣ly Eucharist.

Neither doe they vse lesse height of speech (as our learned Bishop

hath particularly obserued) in ex∣pressing our participation of Christ in Baptisme,* 1.130 wherein yet neuer any man pleaded a Transsubstantiation.

Neither haue their beene wan∣ting some of the Classicall leaders of their schooles, which haue confes∣sed more probabilitie of ancient e∣uidence for Consubstantiation, then for this change. Certainely, neither of them both entred euer into the thoughts of those holy men, how euer the sound of their words haue vndergone a preiudiciall mistaking. Whereas the sentences of those An∣cients against this mis-opinion are direct, punctuall, absolute, conui¦ctiue, and vncapable of any other reasonable sense. What can bee more choaking then that of their Pope Gelasius aboue a thousand yeares since (Et tamen,* 1.131 &c.) yet there ceaseth not to be the very sub∣stance of Bread and Wine? What can bee more plaine then that of Saint Augustine. It is not this Bo∣die which you see,* 1.132 that you shall eat,

neither is it this Bloud which my Crucifiers shall spill,* 1.133 that you shall drinke; It is a Sacrament that I commend vnto you; which being spiritually vnderstood, shall quicken you. Or, that other; where a fla∣gitious act seemes to bee comman∣ded, there the speech is figuratiue; as, when he saith, Except yee eat the flesh of the Sonne of man, &c. it were an horrible wickednesse to eat the very flesh of Christ; therefore here must needs bee a figure vnder∣stood.* 1.134 What should I vrge that of Tertullian (whose speech Rhenanus confesseth to haue been condemned after in Berengarius) My Bodie, that is, the figure of my Bodie; That of Theodoret; The mysticall signes, af∣ter consecration, lose not their owne nature. That of Saint Chrysostome, It is a carnall thing to doubt how Christ can giue vs his flesh to eate; when as this is mystically and spi∣ritually to bee vnderstood: And soone after, inquiring what it is to vnderstand carnally; he thus expli∣cates

it; It is to take things simply as they are spoken, and not to con∣ceiue of any other thing meant by them.* 1.135 This wherein we are is a bea∣ten path, trod with the feet of our holy Martyrs, and traced with their bloud; What should I need to produce their familiar and anci∣ent Aduocates, who haue often wearied and worne this bar••. Atha∣nasius, a 1.136 Iustine, b 1.137 Origen, c 1.138 Cyprion, d 1.139 Nazianzen, e 1.140 Basil, f 1.141 Hierome, g 1.142 Hillary, h 1.143 Cyril, i 1.144 Macarius, k 1.145 Ber∣tram, besides those whom I for∣merly cited. Of all others (which I haue not found pressed by former Authors) that of our Albinus or Al∣cuinus, Bedaes learned Scholler (who liued in the time of Charles the Great) seemes to mee most full and pregnant. Hoc est ergo, this is there∣fore to eate that flesh, and to drinke that bloud to remayne in Christ and to haue Christ remayning in vs; so as he that remaynes not in Christ, and in whom Christ remayneth not, without doubt doth not spiri∣tually

eat his flesh, although carnal∣ly and visibly hee chew the Sacra∣ment of his Bodie and Bloud with his teeth:* 1.146 but rather he eates and drinkes the Sacrament of so great a thing, vnto his owne iudgement, because hee presumed to come vn∣cleane vnto those Sacraments of Christ, which none can take wor∣thily but the cleane; Thus he.

Neither is this his single testimo∣nie,* 1.147 but such as hee openly profes∣seth the common voyce of all his Predecessours: And a little after, vpon those words The flesh profi∣teth nothing; hee addeth; The flesh profiteth nothing, if yee vn∣derstand the flesh so to bee eaten as other meate, as that flesh which is bought in the Shambles. This is the ordinary language of Antiquitie, whereof wee may truely say as the Disciples did of Christ,* 1.148 Behold now thou speakest plainly, and speakest no Parable. At last, ignorance and mis∣understanding brought forth this Monster of opinion, which super∣stition

nursed vp, but fearefully and obscurely, and not without much scope of contrary iudgements; till after Pope Nicholas had made way for it in his proceedings against Ba∣rengarius (by so grosse an expression as the Glosse is faine to put a caueat vpon) Anno 1060. the Laterane Councell authorized it for a matter of faith,* 1.149 Anno 1215.

Thus young is Transsubstantia∣tion; Let Scripture and Reason show how erroneous.

Transsubstantiation. SECT. II. Against Scripture.

WEre it not that men doe wilfully hoodwinke them∣selues with their own preiudice, the Scripture is plaine enough; For the

mouth that said of bread,* 1.150 This is my Bodie, said also of the same bo∣die, My flesh is meate indeed, long be∣fore there can be any plea of Trans∣substantiation;* 1.151 And I am the bread that came downe from Heauen; so was he Manna to the Iewes as he is bread to vs; And, Saint Paul sayes of his Corinths,* 1.152 Yee are the body of Christ; yet not meaning any trans∣mutation of substance.

And in those words wherein this powerfull conuersion is placed, hee sayes only, This is, not,* 1.153 this is trans∣substantiate; and if whiles he sayes, This is,* 1.154 hee should haue meant a Transsubstantiation, then it must needs follow, that his Bodie was transsubstantiate before hee spake; for This is, implyes it alreadie done. He addes, This is my Bodie; His true naturall humane Bodie was there with them, tooke the Bread, brake it, gaue it, eat it; if the Bread were now the Bodie of Christ, either hee must haue two bodies there, or else the same bodie is by the same bodie

taken, broken, eaten, and is (the while) neither taken, nor broken, nor eaten;* 1.155 Yet hee addes, which is giuen for you; This was the bodie which was giuen for them, be∣trayed, crucified, humbled to the death; not the glorious bodie of Christ, which should bee capeable of ten thousand placcs at once, both in Heauen, and Earth; inuisible, in∣circumscriptible: Lastly, he addes, Doe this in remembrance of mee; Re∣membrance implyes an absence; neither can wee more bee said to re∣member that which is in our pre∣sent sense, then to see that which is absent.

Besides, that the great Doctour of the Gentiles tels vs that after conse∣cration,* 1.156 it is bread which is broken and eaten; neither is it lesse then fiue times so called after the pretended change.

Shortly; Christ as man was in all things like to vs except sinne;* 1.157 and our humane bodie shall be once like to his glorious bodie. The glorie

which is put vpon it shall not strip it of the true essence of a bodie; and if it retaine the true nature of a bo∣die, it cannot be at the same instant both aboue the Heauens, and below on Earth, in a thousand distant pla∣ces. He is locally aboue,* 1.158 For the hea∣uens must receiue him till the times of the restitution of all things; He is not at once in many distant places of the earth, for the Angell euen after his Resurrection, sayes, He is not here,* 1.159 for he is risen.

SECT. III. Transsubstantiation against Reason.

NEuer did, or can reason triumph so much ouer any prodigious Paradoxe, as it doth ouer this. In so much as the Patrones of it are faine

to disclaime the sophistry of reason, and to stand vpon the suffrages of faith, and the plea of Miracles. We are not they,* 1.160 who with the Mani∣chees, refuse to beleeue Christ vn∣lesse hee bring reason; Wee are not they, who thinke to lade the Sea with an egge-shell; to fadome the deepe Mysteries of Religion with the short reach of naturall appre∣hension;

Wee know there are wonders in Diuinitie fit for our adoration, not fit for our comprehending; But withal we know, that if some Theo∣logicall truths bee aboue right rea∣son, yet neuer any against it; for all veritie complyes with it selfe, as springing from one and the same Fountaine;* 1.161

This opinion, therefore, wee re∣ceiue not;* 1.162 not because it transcends our conceit, but because we know it crosseth both true Reason and faith; It implyes manifest contradiction, in that it referres the same thing to it selfe in opposite relations; so as it

may be at once present and absent' neere and far off, below and aboue. It destroyes the truth of Christs hu∣mane bodie,* 1.163 in that it ascribes quan∣titie to it, without extension, with∣out localitie; turning the flesh into spirit; and bereauing it of all the properties of a true bodie; those pro∣perties which (as Nicetas truly) can∣not so much as in thought be sepa∣rated from the essence of the bodie;* 1.164 In so much as Cyril can say if the Deitie it selfe were capeable of par∣tition, it must bee a bodie, and if it were a bodie it must needs bee in a place, and haue quantitie and mag∣nitude; and thereupon should not auoid circumscription.

It giues a false bodie to the Sonne of God making that, euery day, of bread, by the power of wordes, which was made once of the sub∣stance of the Virgin, by the Holy Ghost.

It so separates accidents from their subiects, that they not only can subsist without them, but can

produce the full effects of substances; so as bare accidents are capeable of accidents; so as of them substances may be either made, or nourished.

* 1.165It vtterly ouerthrowes (which learned Cameron makes the stron∣gest of all reasons) the nature of a Sacrament; in that it takes away, at once, the signe, and the Analogie betwixt the signe, and the thing sig∣nified; The signe, in that it is no more bread, but accidents; the Ana∣logie, in that it makes the signe to be the thing signified;

Lastly, it puts into the hands of euery Priest, power to doe, euery day, a greater Miracle, then God did in the Creation of the World, for in that, the Creatour made the Creature; but in this, the Creature daily makes the Creatour.

Since then this opinion is both new, and conuinced to bee grossely erroneous by Scripture, and reason, iustly haue we professed our detesta∣tion of it; and, for that, are vniust∣ly eiected.

CHAP. VIII. The newnesse of the Halfe-Communion.

THe noueltie of the Halfe-Sacrament, or dry Com∣munion, deliuered to the Laitie, is so palpable, as that the Patrones of it, in the pre∣sumptuous Councell of Constance,* 1.166 professe no lesse. Licet Christus, &c. Although Christ (say they) after his Supper, instituted, and admini∣stred this venerable Sacrament vn∣der both kinds of Bread, and Wine, &c. (Licet in primitiua, &c.) Al∣though in the Primitiue Church, this Sacrament were receiued by the faithfull vnder both kindes; (Non obstante, &c.) Yet,* 1.167 this cu∣stome for the auoiding of some dan∣gers, and scandalls, was vpon iust reason brought in, that Laickes should receiue only vnder one kind; And those that stubbornely oppose

themselues against it, shalbe eiected, and punished as Heretickes. Now this Councell was but in the yeare of our Lord God, one thousand, foure hundred fiftie three. Yea, but these Fathers of Constance, how euer they are bold to controule Christs Law by Custome,* 1.168 yet they say it was (consuetudo diutissimè ob∣seruata) a custome very long ob∣serued;

True; but the full age of this (Diutissimè) is openly and freely calculated by their Cassander.* 1.169 (Satis constat) It is apparent enough that the Westerne, or Romane Church, for a thousand yeares after Christ, in the solemne and ordinary Dis∣pensation of this Sacrament, gaue both kinds of Bread, and Wine to all the members of the Church. A point, which is manifest by innu∣merable ancient Testimonies, both of Greekes, and Latines; and this they were induced to doe, by the example of Christs institution. Quare non temerè, &c. It is not

therefore (saith hee) without cause, that most of the best Catholickes, and most conuersant in the reading of Ecclesiasticall Writers, are infla∣med with an earnest desire of ob∣tayning the Cup of the Lord; that the Sacrament may bee reduced to that ancient custome and vse, which hath beene for many Ages perpe∣tuated in the vniuersall Church. Thus he; Wee need no other Ad∣uocate.

Yea, their Vasquez drawes it yet lower, Negare non, &c. We cannot deny that in the Latin Church there was the vse of both kinds, and that it so continued vntill the dayes of Saint Thomas, which was about the yeare of God 1260.

Thus it was in the Romane Church; but as for the Greeke; the World knowes it did neuer but communicate vnder both kindes. These open Confessions, spare vs the labour of quoting the seuerall testimonies of all Ages; Else it had beene easie to show how in the Ly∣turgy

of Saint Basil and Chrysostome, the Priest was wont to pray,* 1.170 Vouch∣safe, O Lord, to giue vs thy bodie, and thy bloud, and by vs to thy people.* 1.171 How in the Order of Rome the Archdeacon taking the Chalice from the Bishops hand confirmeth all the receiuers with the bloud of our Lord.* 1.172 And from Ignatius his (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) One cup distributed to all; to haue descended along, through the cleere records of S. Cy∣prian, Hierome, Ambrose, Augustine, Leo, Gelasius, Paschasius and others to the verie time of Hugo and Lom∣bard, and our Halensis; And to show, how S.* 1.173 Cyprian would not deny the bloud of Christ to those, that should shed their bloud for Christ: How S.* 1.174 Austen (with him) makes a com∣parison betwixt the bloud of the le∣gall sacrifices, which might not bee eaten, and this bloud of our Saui∣ours sacrifice,* 1.175 which all must drinke.

But, what need allegations to proue a yeelded truth? so as this haluing of the Sacrament is a meere

noueltie of Rome, and such a one,* 1.176 as their owne Pope Gelasius stickes not to accuse of no lesse then sacri∣ledge;

SECT. II. Halfe Communion against Scripture.

NEither shall wee need to vrge Scripture; when it is plainely confessed by the late Councels of Lateran and Trent, that this pra∣ctice varies from Christs institution;* 1.177 Yet the Tridentine Fathers haue left themselues this euasion, that, howeuer our Sauiour ordained it in both kindes, and so deliuered it to his Apostles, notwithstanding hee hath not by any command enioy∣ned it to be so receiued of the Laitie; Not considering that the charge of our Sauiour is equally vniuersall in

both; To whom he sayd, Take and eat, to the same also he sayd, Drinke ye all of this; So as by the same rea∣son, our Sauiour hath giuen no command at all vnto the Laitie to eat, or drinke; and so this blessed Sacrament should bee to all Gods people (the Priests onely excepted) arbitrarie and vnnecessarie: But the great Doctor of the Gentiles is the best Commenter vpon his master, who writing to the Church of God at Corinth,* 1.178 to them that are sancti∣fied in Christ Iesus, with all that in euerie place call vpon the name of Iesus Christ;* 1.179 so deliuers the institu∣tion of Christ, as that in the vse of the Cup hee makes no difference; Six times conioyning the mention of drinking with eating; and fetching it in with an (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) equa∣litie of the manner, and necessitie of both, charges all Christians indiffe∣rently (Probet seipsum) Let euerie man examine himselfe,* 1.180 &c. and so let him eat of that bread, and drinke of that cup.

SECT. III. Halfe Communion against reason.

IN this practice, reason is no lesse their enemie; Though it bee but a mans testament, yet if it be confirmed,* 1.181 no man disanulleth it, (saith S. Paul.) How much lesse shall flesh and bloud presume to alter the last will of the Sonne of God; and that in so materiall a point, as vtterly de∣stroyes the institution. For as our learned Bishop of Carlile argues truly; Halfe a man is no man,* 1.182 Halfe a Sacrament is no Sacrament.

And as well might they take away the bread, as the cup; both depend vpon the same ordination: It is only the command of Christ that makes the bread necessarie: the same command of Christ equally enioynes the cup; both doe either stand, or fall vpon the same ground.

The pretence of concomitancie

is so poore a shift, that it hurts them rather, for if by vertue thereof the body of Christ is no lesse in the wine, then the bloud is in the bread, it will necessarily follow, that they might as well hold backe the bread, and giue the cup; as hold backe the cup, and giue the bread:

And could this mysterie bee hid from the eyes of the blessed Author of this Sacrament? Will these men bee wiser then the wisdome of his Father? If hee knew this, and saw the wine yet vsefull, who dares abro∣gate it, and if hee had not seene it vsefull, why did hee not then spare the labour and cost of so needlesse an element?

Lastly, the bloud that is here offe∣red vnto vs, is that which was shed for vs; that which was shed from the body, is not in the body, in vaine therefore is concomitancie pleaded for a separated bloud.

Shortly then, this mutilation of the Sacrament being both confes∣sedly late, and extremely iniurious

to God and his people; and contra∣rie to Scripture and reason, is iustly abandoned by vs; and wee for a∣bandoning it vniustly censured.

CHAP. IX. The newnesse of the Missall Sacrifice.

IT sounds not more prodi∣giously, that a Priest should euerie day make his God, then that hee should sacrifice him. Antiquitie would haue as much abhorred the sense, as it hath allowed the word. Nothing is more ordinarie with the Fathers, then to call Gods Table an Altar, the holy Elements an Obla∣tion,* 1.183 the act of Celebration an Im∣molation, the Actor a Priest. S. Chrysostome reckons ten kindes of Sacrifice, and at last (as hauing for∣gotten

it) addes the eleuenth; All which we well allow;* 1.184 and indeed many Sacrifices are offered to God in this one; but a true, proper, pro∣pitiatorie Sacrifice for quicke and dead, (which the Tridentine Fa∣thers would force vpon our beleefe) would haue seemed no lesse strange a Soloecisme to the eares of the An∣cient, then it doth to ours. Saint Augustine calls it a Designation of Christs offering vpon the Crosse.* 1.185 Saint Chrysostome (and Theophylact after him) a Remembrance of his Sacrifice: Emissenus a daily celebra∣tion in mysterie of that which was once offered in payment;* 1.186 and Lom∣bard himselfe, a memoriall and re∣presentation of the true Sacrifice vpon the Crosse: That which Cas∣sander cites from Saint Ambrose or Chrysostome,* 1.187 may be in stead of all. In Christ is the Sacrifice once offe∣red able to giue saluation; What doe we therefore? Doe we not offer euerie day? Surely, if we offer daily, it is done for a recorbation of his

death: This is the language and meaning of Antiquitie,* 1.188 the verie same which the Tridentine Synod condemneth in vs. If any man shall say, that the Sacrifice of the Masse is onely a Sacrifice of praise and thanksgiuing, or a bare commemo∣ration of the Sacrifice offered vpon the Crosse, let him be accursed·

SECT. II. Sacrifice of the Masse against Scripture.

HOw plaine is the Scripture; whiles it tells vs that our High Priest needeth not daily, as those High Priests (vnder the Law) to of∣fer vp sacrifice, first for his own sins, then, for the peoples;* 1.189 For this hee did once, when hee offered vp him∣selfe. The contradiction of the Trent-Fathers is here verie remark∣able:

Christ (say they) who on the altar of the Crosse offered himselfe in a bloudie Sacrifice,* 1.190 is now this true Propitiatorie Sacrifice in the Masse made by himselfe: Hee is one and the same Sacrifice, and one and the same offerer of that Sacrifice, by the Ministerie of his Priests, who then offered himselfe on the Crosse; So then, they say, that Christ offe∣red vp that Sacrifice then, and this now: Saint Paul sayes he offered vp that Sacrifice and no more. Saint Paul saies our High Priest needs not to offer daily Sacrifice. They say these daily Sacrifices must bee offe∣red by him; Saint Paul sayes that he offered himselfe but once, for the sins of the people. They say hee offers himselfe daily for the sins of quicke and dead: And if the Apostle in the spirit of prophesie foresaw this er∣rour, and would purposely fore-stall it, he could not speake more direct∣ly,* 1.191 then when he saith, We are sancti∣fied through the offering of the bodie of Iesus Christ, once for all. And euerie

High Priest standeth daily ministring and offering oftentimes the same sacri∣fices which can neuer take away sinnes;* 1.192 But this man after hee had offered one sacrifice for sinnes,* 1.193 for euer sate downe on the right hand of God; from hence∣forth expecting till his enemies be made his footstoole: For by one offering hee hath perfected for euer them that are sanctified.

Now let the vaine heads of men seeke subtill euasions in the different manner of this offering,* 1.194 bloudie then, vnbloudie now; The Holy Ghost speakes punctually of the ve∣rie substance of the act; and tells vs absolutely, there is but one Sacrifice once offered by him in any kinde; Else the opposition that is there made betwixt the Legall Priesthood and his, should not hold, if, as they, so he had often properly and truly sacrificed.

That I may not say they build herein what they destroy; for an vnbloudie Sacrifice, in this sense, can bee no other then figuratiue, and

commemoratiue. Is it really propi∣tiatorie?* 1.195 Without shedding of bloud there is no remission. If ther∣fore sins be remitted by this Sacri∣fice, it must bee in relation to that bloud, which was shed in his true personall Sacrifice vpon the Crosse; and what relation can bee betwixt this and that, but of representation and remembrance;* 1.196 in which their moderate Cassander fully resteth?

SECT. III. Missall Sacrifice against reason.

IN reason, there must be in euerie Sacrifice (as Cardinall Bellarmine grants) a destruction of the thing offered; and shall we say that they make their Sauiour to crucifie him againe?* 1.197 No, but to eat him; For (Consumptio seu manducatio quae sit à

sacerdote) The consumption or manducation which is done of the Priest is an essentiall part of this Sa∣crifice; (saith the same Author;) For in the whole action of the Masse, there is (saith hee) no other reall destruction but this:

Suppose we then the true humane flesh, bloud, and bone of Christ, God and man, really and corpo∣rally made such by this Transsub∣stantiation, Whether is more horri∣ble to crucifie, or to eat it?

By this rule it is the Priests teeth, and not his tongue, that makes Christs bodie a sacrifice:

By this rule it shall be (hostia) an host, when it is not a Sacrifice; and a reserued host is no Sacrifice, how∣soeuer consecrated. And what if a mouse, or other vermin,* 1.198 should eat the Host (it is a case put by them∣selues) who then sacrificeth? To stop all mouthes; Laicks eat as well as the Priest, there is no difference in their manducation, but Laicks sacri∣fice not; And (as Salmeron vrges)

the Scripture distinguisheth betwixt the Sacrifice and the participation of it;* 1.199 Are not they which eat of the Sacrifices, partakers of the Al∣tar? And in the verie Canon of the Masse, Vt quot quot, &c. the prayer is, that all wee which in the partici∣pation of the Altar haue taken the sacred bodie and bloud of thy Son, &c. Wherein it is plaine, saith hee, that there is a distinction betwixt the Host, and the eating of the Host.

Lastly, sacrificing is an act done to God; if then eating bee sacrifi∣cing, The Priest eats his God to his God; Quorum Deus venter. Whiles they in vaine studie to reconcile this new-made Sacrifice of Christ alrea∣dy in heauen, with (Iube haec perfer∣ri) Command these to be carried by the hands of thine holy Angels to thine high Altar in Heauen, in the sight of thy diuine Maiestie: Wee conclude, That this proper and pro∣pitiatorie Sacrifice of the Masse, as a new, vnholy, vnreasonable sacrifice

is iustly abhorred by vs, and wee for abhorring it vniustly eiected.

CHAP. X. Newnesse of Image-worship.

AS for the setting vp, and worshipping of Images, wee shall not neede to climbe so high, as Arno∣bius, or Origen, or the Councell of Eliberis, Anno 305. Or to that fact and historie of Epiphanius,* 1.200 (whose famous Epistle is honoured by the Translation of Hierome) of the pi∣cture found by him in the Church of the village of Anablatha, though out of his owne Diocesse; how he tore it in an holy zeale; and wrote to the Bishop of the place,* 1.201 beseech∣ing him that no such pictures may be hanged vp, contrarie to our reli∣gion; Though (by the way) who

can but blush at Master Fishers eua∣sion, that it was sure the picture of some profane Pagan, When as E¦piphanius himselfe there sayes it had (Imaginem quasi Christi, vel sancti cuiusdam;) the Image, as it were of Christ, or some Saint: Surely ther∣fore the Image went for Christs, or for some noted Saints; neither doth he find fault with the irresemblance, but with the Image; as such:

* 1.202That of Agobardus is sufficient for vs; (Nullus antiquorum Catholi∣corum) None of the ancient Catho∣liques euer thought, that Images were to be worshipped, or adored; They had them indeed, but for hi∣storie-sake; To remember the Saints by, not to worship them.

* 1.203The decision of Gregory the Great (some six hundred yeeres after Christ) which he gaue to Serenus Bi∣shop of Massilia, is famous in euerie mans mouth, and pen: (Et quidem quia eas adorari vetuisses, &c.) Wee commend you (saith hee) that you forbade those Images to bee wor∣shipped;

but we reproue your brea∣king of them; adding the reason of both; For that they were onely re∣tained for historie and instruction, not for adoration; which ingenu∣ous Cassander so comments vpon,* 1.204 as that he showes this to be a sufficient declaration of the iudgement of the Roman Church in those times. (Videlicet ideo haberi picturas, &c.) That Images are kept not to bee a∣dored and worshipped, but that the ignorant by beholding those pi∣ctures might, as by written records, be put in minde of what hath beene formerly done, and bee thereupon stirred vp to pietie; And the same Author tells vs, that (Sanioribus scholasticis displicet &c.) the sounder Schoole-men disliked that opinion of Thomas Aquine, who held that the Image is to be worshipped with the same adoration, which is due to the thing represented by it; recko∣ning vp Durand, Holcot, Biel. Not to spend many words in a cleere case. What the iudgement and practice

of our Ancestors in this Iland was, concerning this point, appeares suf∣ficiently by the relation of Roger Houeden our Historian;* 1.205 Who tells vs that in the yeere 792. Charles the King of France sent into this Isle, a Synodall Booke directed vnto him from Constantinople, wherein there were diuers offensiue passages; but especially this one, that by the vna∣nimous consent of all the Doctors of the East, and no fewer then 300. Bishops, it was decreed, that Ima∣ges should be worshipped (quod Ec∣clesia Deiexecratur) (saith he) which the Church of God abhorres. A∣gainst which errour, Albinus (saith he) wrote an Epistle maruellously confirmed by authoritie of diuine Scriptures; and in the person of our Bishops and Princes exhibited it together with the sayd Booke vn∣to the French King; This was the setled resolution of our Prede∣cessours; And if since that time pre∣uailing superstition haue incroa∣ched vpon the ensuing succession of

the Church, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Let the old rules stand, as those Fathers deter∣mined: Away with nouelties.

But, good Lord, how apt men are to raise or beleeue lies for their owne aduantages? Vspergensis,* 1.206 and other friends of Idolatrie, tell vs of a Councell held at London, in the dayes of Pope Constantine, Anno 714. wherein the worship of Ima∣ges was publiquely decreed; the occasion whereof was this: Egwin the Monke, (after made Bishop) had a vision from God, wherein hee was admonished to set vp the Image of the Mother of God, in his Church. The matter was debated; and brought before the Pope in his See Apostolike; There, Egwin was sworne to the truth of his vision. Thereupon Pope Constantine sent his Legate Boniface into England; who called a Councell at London; wherein, after proofe made of Eg∣wins visions, there was an act made for Image-worship. A figment so grosse, that euen their Baronius and

Binius fall foule vpon it, with a (fa∣cile inducimur, &c.) we are easily in∣duced to beleeue it to be a lie. Their ground is, that it is destitute of all testimony of Antiquitie; and be∣sides, that it doth directly crosse the report of Beda, who tells vs that our English, together with the Go∣spell, receiued the vse of Images from their Apostle Augustine; and therefore needed not any new visi∣on for the entertainment thereof. Let vs inquire then a little into the words of Beda;* 1.207 At illi (but they, Augustine and his fellowes) non dae∣moniaca &c. came armed not with the power of Deuils, but of God, bearing a siluer Crosse for their Standard, and the image of our Lord and Sauiour painted in a Ta∣ble, and singing Letanies both for the saluation of themselues, and of them whom they came to conuert. Thus he.

This shewes indeed, that Augustine and his fellowes brought Images in∣to England, vnknowne here before;

(A point worthy of good obserua∣tion) but how little this proues the allowed worship of them, will ea∣sily appeare to any reader, if hee consider, that Gregorie the first and Great was he, that sent this Augu∣stine in England, whose iudgement concerning Images is cleerely pub∣lished by himselfe to all the world in his fore-cited Epistle, absolutely condemning their adoration; Au∣gustine should haue been an ill Apo∣stle, if he had herein gone contrarie to the will of him that sent him. If withall he shall consider, that with∣in the verie same centurie of yeeres, the Clergie of England, by Albinus Bedes Scholler, sent this publique declaration of their earnest disauow∣ing both of the doctrine and practice of Image-worship.

SECT. II. Image Worship against Scripture.

AS for Scripture. We need not to goe further then the verie second Commandement; the charge whereof is so ineuitable, that it is very ordinarily (doubtlesse, in the guiltinesse of an apparent checke) left out in the deuotionall Bookes to the people. m 1.208 Others, since they cannot raze it out, would faine li∣mit it to the Iewes, pretending that this precept against the worship of Images was only Temporall, and Ceremoniall, and such as ought not to be in force vnder the Times of the Gospell;

Wherin they recal to my thoughts that which Epiphanes the sonne of Carpocrates answered, When his lust was checked with the com∣mand of (Non concupisces). True, said hee, that is to be vnderstood of

the Heathen, whose Wiues and Sisters wee may not indeed lust af∣ter.

Some more modest spirits are ashamed of that shift, and fly to the distinction of Idols and Images; a distinction, without a difference; of their making, not of Gods; Of whom we neuer learned other,* 1.209 then that as euery Idoll is an Image of something so euery Image worship∣ped turnes Idoll: The Language differs, not the thing it selfe:

To be sure, God takes order for both, Yee shall make you no Idoll,* 1.210 nor grauen Image, neither reare you vp any standing Image, neither shall you set vp any Image of stone in your Land to bow downe to it;

Yea, as their owne vulgar turnes it, Non facies tibi, &c. statuam, Thou shalt not set thee vp a Statue which God hateth. The Booke of God is full of his indignation against this practice.

Wee may well shut vp all with that curse in Mount Geresim, Cur∣sed

bee the man that maketh any gra∣uen,* 1.211 or molten Image, an abhomination vnto the Lord; the worke of the hands of the craftsman, and putteth it in a secret place. And all the people shall say, Amen. Surely, their Durandus after he hath cited diuers Scriptures against Idols, as Exod. 20. Leuit. 26. Deut. 4. Numb. 21. &c. at last con∣cludes,* 1.212 Ex his & similibus, &c. By these and the like authorities is condemned the too much vse of Images.

Now because many eyes are blea∣red with a pretence of worshipping these, not as Gods, but as resem∣blances of Gods frends; Let any indifferent man but read the Epistle of Ieremie (Baruch 6.) (canonicall to them, though not to vs) and com∣pare the estate and vsage of those ancient Idols, with the present Ima∣ges of the Roman Church, and if hee doe not finde them fully paral∣leld, let him condemne our quarrell of iniustice.

But wee must needs thinke them

hard driuen for Scripture, when they run for shelter vnder that Text, which professedly taxeth them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. In illicitis Idolorum cultibus, saith Saint Peter.* 1.213 In vnlaw∣full Idolatries; speaking of the Gen∣tiles; Therefore, saith Valentia, there is a lawfull worship of Idols. As if that were an Epithete of fa∣uour, which is intended to aggraua∣tion; So hee that should call Satan an vncleane Deuill should imply that some Deuill is not vncleane; or, deceiuable lusts, some lusts de∣ceitlesse; or hatefull wickednesse, some wickednesse not hatefull; The man had forgot that the Apostle spake of the heathenish Idolatrie; wherein himselfe cannot plead any colour of lawfulnesse: May this therefore befrend them to call Ido∣latrie abhominable, the Scripture is theirs; neither can they looke for ••••y other countenance from those sacred monuments.

SECT. III.

WHat need wee seeke any o∣ther reason of Gods prohi∣bition then his will: And yet God himselfe hath giuen abundant rea∣son of his prohibition of Images erected to himselfe.

* 1.214To whom will yee liken God, or what likenesse wil ye compare vnto him. Yee saw no manner of simili∣tude in the day that the Lord spake to you in Horeb.* 1.215 It is an hie iniurie to the infinite and spirituall nature of God to bee resembled by bodily shapes;* 1.216 And, for the worship of Images erected to himselfe, or his creature. I am the Lord, that is my name, and my glorie will I not giue to another, nor my praise to molten Ima∣ges. The holy ielousie of the Al∣mightie will not abide any of his honour diuided with his creature; and what euer worship more then meere humane is imparted to the creature, sets it in riualitie with our Maker.

The man is better then his pi∣cture;* 1.217 and if religious worship will not bee allowed to the person of man, or Angell, how much lesse to his Image; Not to man; Saint Pe∣ter forbids it; Not to Angell, him∣selfe forbids it. What a madnesse then is it for a liuing man to stoope vnto a dead stocke; vnlesse (as that Cynicke had wont to speake vnto statues) to vse himselfe to repulses?

This curtesie was too shamefull in the Pagans of old, how much more intolerable in Christians: And as for that last shift of this vnlawfull deuotion, that they worship not the Image, but, by it, the person repre∣sented; Haec a Paganis afferri solebat,* 1.218 This (saith Cassander, out of the e∣uidence of Arnobius and Lactan∣tius, to whom he might haue added Saint Augustine) was the verie eua∣sion of the old Heathen; (Nec va∣lebat tunc illa ratio) Neither would this colour then serue, how can it hope now to passe and finde allow∣ance?

The doctrine therefore and pra∣ctice of Image-worship, as late as erroneous, is iustly reiected by vs; who according to Saint Ieroms pro∣fession,* 1.219 worship not the reliques of Martyrs, nor Sunne, nor Moone, nor Angels, nor Archangels, nor Cherubim, nor Seraphin, nor any name that is named in this world, or in the world to come; and vniustly are we hereupon eiected.

CHAP. XI. The newnesse of Indulgences and Purgatorie.

NOthing is more palpable then the noueltie of In∣dulgences, or pardons, as they are now of vse in the Romane Church; the intolera∣ble abuse whereof,* 1.220 gaue the first hint to Luthers inquirie; Pope Leo had

gratified his sister Magdalene with a large Monopoly of German par∣dons; Aremboldus her Factor was too couetous, and held the market too high: The height of these ouer∣rated wares caused the chapmen to inquire into their worth; They were found as they are, both for age and dignitie; for age so new, as that Cornelius Agrippa,* 1.221 and Polydore Vir∣gil, and Machiauell (and who not?) tells vs Boniface the eighth, who li∣ued Anno 1300. was the first that ex∣tended Indulgences to Purgatorie, the first that deuised a Iubilee for the full vtterance of them; The In∣dulgences of former times were no other then relaxations of Canoni∣call Penances, which were enioy∣ned to hainous sinners; whereof Burchard the Bishop of Wormes set downe many particulars, about t••e 1020. For example, if a man had committed wilfull murder, hee was to fast fortie dayes together, in bread and water, (which the com∣mon people calls a Lent) and to ob∣serue

a course of penance for seuen yeeres after; Now these yeeres of penance, and these Lents were they, which the pardons of former times were vsed to strike off, or abate, ac∣cording as they found reason in the disposition of the Penitent; which may giue light to those termes of so many Lents and yeeres remitted in former Indulgences. But that there should bee a sacred treasure of the Church, wherein are heaped vp piles of satisfactions of Saints, whereof onely the Pope keepes the keyes, and hath power to dispense them where hee lists, is so late a de∣uice, that Gregorie of Valence is for∣ced to confesse, that not so much as Gratian, or Peter Lombard (which wrote about 400. yeeres before him) euer made mention of the name of Indulgence;

Well therefore might Durand & Antonine grant it not to bee found either in the Scriptures,* 1.222 or in the writings of the ancient Doctours; and our B. Fisher goes so farre in

the acknowledgement of the new∣nesse hereof, that hee hath run into the censure of late Iesuites.

Iust and warrantable is that chal∣lenge of learned Chemnitius,* 1.223 that no testimony can bee produced of any Father, or of any ancient Church, that either such doctrine, or practice of such Indulgences was euer in vse, vntill towards one thousand, two hundred yeeres after Christ. Talium indulgentiarum: Some there were in the time immediately foregoing; but such as now, they were not. Be∣sides, Eugenius his time which was too neere the Verge;* 1.224 for the words of Chemnitius are * 1.225 (Per annos fermè mille ducentos) Bellarmine instances in the the third Councell of Lateran, about the yeere 1116. wherein Pope Paschal the second gaue Indulgen∣ces of fortie dayes to those which visited the threshold of the Apo∣stles; but it must be considered, that wee must take this vpon the bare word of Conradus Vrspergensis. Se∣condly, that this Indulgence of his

is no other but a relaxation of Ca∣nonicall penance.

For hee addes, which Bellarmine purposely concealeth (ijs qui de capi∣talibus, &c.) to those that should doe penance for capitall sinnes, hee released fortie dayes penance; So as this instance helpes nothing; nei∣ther are the rest, which hee hath ra∣ked together within the compasse of a few preceding yeeres, of any other alloy.

Neither hath that Cardinall offe∣red to cite one Father for the proofe of this practice; the birth whereof was many hundred yeeres after their expiration; but cunningly shifts it off with a cleanly excuse,* 1.226 Ne∣que mirum, &c. Neither may it seem strange if wee haue not many anci∣ent Authors, that make mention of these things in the Church, which are preserued only by vse, not by writing: So he: He sayes, Not ma∣ny authors; hee showes not one: And if many matters of rite haue been traduced to the Church with∣out

notice of pen, or presse; yet, let it be showne what one doctrine, or practice of such importance (as this is pretended to bee) hath escaped the report, and maintenance of some Ecclesiasticke Writer, or other, and we shall willingly yeeld it in this; Till then, wee shall take this but for a meere colour, and resolue that our honest Roffensis deales plainly with vs; who tells vs, Quam diu nulla fu∣erat de Purgatorio cura, &c. So long as there was no care of Purgatorie, no man sought after Indulgences; for vpon that depends all the opini∣on of pardons; If you take away Purgatorie, wherefore should wee need pardons? Since therefore Pur∣gatorie was so lately knowne, and receiued of the whole Church, who can maruell concerning Indulgen∣ces, that there was no vse of them in the beginning of the Church. In∣dulgences then began, after men had trembled somewhile at the tor∣ments of a Purgatorie; Thus their Martyr, not partially for vs, but in∣genuously

out of the power of truth professes the noueltie of two great Articles of the Roman Creed; Pur∣gatorie and Indulgences. Indeed, both these now hang on one string; Although there was a kinde of Pur∣gatorie dreamed of,* 1.227 before their pardons came into play: That de∣uice peept out fearefully from Ori∣gen; and pull'd in the head againe, as in Saint Austens time, doubting to show it; Tale aliquod, &c. That there is some such thing (saith hee) after this life it is not vtterly incre∣dible, and may be made a question: And elsewhere. I reproue it not, for it may perhaps be true. And yet a∣gaine, as retracting what hee had yeelded, resolues; Let no man de∣ceiue himselfe my brethren, there are but two places, and a third there is none: Before whom Saint Cyprian is peremptorie; Quando istinc ex∣cessum fuerit; When wee are once departed hence, there is now no more place of repentance, no effect of satisfaction; Here is life either

lost, or kept;* 1.228 And Gregorie Nazian∣zens verse sounds to the same sense. And Saint Ambrose can say of his Theodosius, that being freed from this earthly warfare; Fruitur nunc luce perpetua, &c. hee now enioyes euerlasting light, during tranquilli∣tie, and triumphs in the troopes of the Saints. But, what striue wee in this? Wee may well take the word of their Martyr, our Roffensis for both: And true Erasmus for the ground of this defence;* 1.229 (Mirum in modum &c. They doe maruellously affect the fire of Purgatorie, because it is most pro∣fitable for their Kitchins.

SECT. II. Indulgences and Purgatorie against Scripture.

THese two then are so late comne strangers, that they cannot challenge any notice taken of them by Scripture; Neither were their names euer heard of in the language of Canaan; yet the Wisedome of that all-seeing Spirit, hath not left vs without preuentions of future errours, in blowing vp the very grounds of these humane deuises.

The first and mayne ground of both is the remainders of some tem∣porall punishments to be paid after the guilt, and eternall punishment remitted: The driblets of veniall sinnes to bee reckond for, when the mortall are defraied. Heare what God saith,* 1.230 I, euen I, am he that blot∣teth out thy transgressions for mine owne sake; and will not remember thy sinnes. Loe, can the Letter bee read

that is blotted out? Can there be a back-reckoning for that which shal not be remembred?

I haue done away thy Transgressi∣ons as a Cloud:* 1.231 What sinnes can bee lesse then transgressions? What can bee more cleerely dispersed then a Cloud?

Wash me,* 1.232 and I shall be whiter then snow: Who can tell where the spot was, when the skin is rinced?

If we confesse our sinnes,* 1.233 he is faith∣full to forgiue our sinnes, and to cleanse vs from all vnrighteousnesse. Loe, he cleanseth vs from the guilt, and forgiues the punishment:

What are our sinnes but debts?* 1.234 What is the infliction of punish∣ment, but an exaction of payment? What is our remission, but a stri∣king off that score? And when the score is strucke off, what remaynes to pay? Remitte debita; Forgiue our debts is our daily Prayer.

Our Sauiour tels the Paralitick, Thy sinnes are forgiuen thee;* 1.235 In the same words implying the remouing

of his disease; the sinne bee gone, the punishment cannot stay behind: We may smart by way of chastise∣ment, after the freest remission, not by way of reuenges; for our amend∣ment, not for Gods satisfaction.

The second ground is a middle condition betwixt the state of eter∣nall life and death; of no lesse tor∣ment for the time, then Hell it selfe; whose flames may burne off the rust of our remayning sinnes; the issues where-from are in the power of the great Pastor of the Church: How did this escape the notice of our Sauiour?

* 1.236Verify, verily I say vnto you, hee that heareth my Word, and beleeueth in him that sent mee, hath euerlasting life, and comes not into iudgement (as the Vulgar it selfe turnes it) but is passed from death vnto life;

Behold a present possession, and immediate passage, no iudgement interuening, no torment;

How was this hid from the great Doctor of the Gentiles, who put∣ting

himselfe into the common case of the beleeuing Corinthians, pro∣fesses; Wee know,* 1.237 that if once our earthly house of this Tabernacle bee dissolued, wee haue a building of God, not made with hands, eternall in the Heauens.

The dissolution of the one is the possession of the other; here is no interposition of time, of estate.

The wise man of old could say. The soules of the righteous are in the hand of God;* 1.238 and there shall no torment touch them. Vpon their very going from vs they are in peace.* 1.239 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as Saint Iohn heard from the heauenly voyce;* 1.240 From their very dying in the Lord is their blessednesse.

SECT. III. Indulgences against Reason.

IT is absurd in reason, to thinke that God should forgiue our Ta∣lents, and arrest vs for the odde far∣things; Neither is it lesse absurd to thinke, that any liuing soule can haue superfluities of satisfaction; when as all that man is capable to suffer, cannot be sufficient for one; (and that the least) sin of his owne; the wages whereof is eternall death. Or,* 1.241 that those superfluities of hu∣mane satisfaction should peece vp the infinite, and perfitly meritori∣ous superabundance of the Sonne of God; Or that this supposed trea∣sure of diuine and humane satisfa¦ctions; should bee kept vnder the key of some one sinfull man; Or that this one man who cannot deli∣uer his owne soule from Purgatorie, no not from hell it selfe, should haue

power to free what others hee plea∣seth from those fearefull flames; to the full Iaole-deliuerie of that dire∣full prison: which though his great power can doe, yet his no lesse cha∣ritie will not, doth not.

Or that the same pardon which cannot acquit a man from one houres tooth-ach, should be of force to giue his soule ease, from the tem∣porarie paines of another world.

Lastly, guilt and punishment are relatiues; and can no more be seue∣red then a perfect forgiuenesse, and a remaining compensation can stand together.

This doctrine therefore of Papall Indulgences, as it led the way to the further discouery of the corruptions of the degenerated Church of Rome, so it still continues iustly branded with noueltie and errour, and may not bee admitted into our beleefe; and wee for reiecting it are vniustly refused.

CHAP. XII. The newnesse of Diuine Seruice in an vnknowne tongue.

THat Prayers and other Diuine offices should bee done in a known tongue, vnderstood of the peo∣ple,* 1.242 is not more auailable to edifica∣tion (as their Caietan liberally con∣fesseth) then consonant to the pra∣ctice of all antiquitie; In so much as Lyranus freely, In the Primitiue Church, blessings and all other ser∣uices were done in the vulgar tongue.

What need wee looke backe so farre, when euen the Lateran Coun∣cell, which was but in the yeere 1215. vnder Innocent the third, makes this decree. Quoniam in plaerisque, Because in many parts within the same Citie and Diocesse, people are mixed of diuers languages hauing

vnder one faith diuers rites and fa∣shions, wee strictly command, that the Bishops of the sayd Cities or Diocesses prouide fit and able men, who according to the diuersities of their rites and languages may cele∣brate diuine seruices, and admini∣ster the Sacraments of the Church to them, instructing them both in word and example. Cardinall Bel∣larmines euasion is verie grosse. That in that place Innocentius and the Councell speake onely of the Greeke, and Latine tongue: For then (saith he) Constantinople was newly taken by the Romans, by reason whereof there was in Greece a mixture of Greekes and Latines; in so much as they desired that in such places of frequence two Bi∣shops might be allowed for the or∣dering of those seuerall Nations. Whereupon it was concluded, that since it were no other then mon∣strous to appoint two Bishops vnto one See; it should be the charge of that one Bishop to prouide such vn∣der

him as should administer all ho∣ly things to the Grecians in Greeke, and in Latine to the Latines. For who sees not that the Constitution is generall, Plaerisque partibus, for verie many parts of the Christian world, and (Populi diuersarum lin∣g••arum) People of sundrie langua∣ges; not as Bellarmine cunningly, (diuersae linguae) of a diuerse lan∣guage: And if these two only lan∣guages had been meant, why had it not bin as easie to specifie them, as to intimate them by so large a circum∣locution? This Synode is said to be vniuersall, comprehending all the Patriarkes; seuentie seuen Metro∣politans, and the most eminent Di∣uines of both East and West Chur∣ches; to the number of at least 2212. persons, or, as some others, 2285. besides the Embassadours of all Christian Princes of seuerall lan∣guages; Now shall wee thinke that there were in all their Territories and Iurisdictions no mixtures of in∣habitants, but onely of Grecians

and Romans? or, that all these Fa∣thers were carelesse of the rest? E∣specially, since the end which they professe to propose vnto themselues herein, is the instruction of the peo∣ple, of what nation or language so∣euer; which end, as it was neuer meant to bee limited to two sorts of people, so could it neuer be attained without this libertie of language fit∣ted to their vnderstanding: To which may bee added, that the Greekes and Latines, of all other, had the least need of this prouision, since it was famously knowne that they had their seuerall seruices al∣ready of receiued and currant vse, before this constitution was hat∣ched.

Neither, is it of any moment, which hee addeth, that in Italy it selfe this decree was not extended to the vse of vulgar tongues; for that it is euident that Saint Thomas (who liued soone after) composed in Latine the Office of the feast of Corpus Christi; not in the Italian;* 1.243

although the same Aquinas con∣fesses that that the vulgar tongue of Italy at that time was not Latine; For, what childe cannot easily see, that if their great Doctor would write an office for the publique vse (as is intended) of the whole Church; hee would make choyce to write it in such a language as might improue it to the most com∣mon benefit of all the Christian world? not confining it to the bounds of a particular Nation; Be∣sides what was the Italian (in those times especially) but a broken and corrupt Latine differing more in Idiome and termination, then in the substance of speech: That which Radeuicus about the yeere 1170. re∣cords for the voyce of the people, in the election of Pope Victor, Papa Vittore Sancto Pietro l'elege, makes good no lesse; for what such diffe∣rence is betwixt this, and Papam Vi∣ctorem Sanctus Petrus elegit; So as this instance doth nothing at all in∣fringe that iust decree of the Ro∣man

Fathers. Howsoeuer, that ob∣seruation of Erasmus is true, and pregnant to this purpose,* 1.244 (Nec lin∣gua vulgaris &e.) Neither was the vulgar tongue (i. the Latine) with∣drawne from the people, but the people went off from it.

And as for our Ancestours in this Island; Our venerable Bede witnesses, that in England the Scriptures were read by them in fiue languages, according to the number of the bookes wherein the Law of God was written, namely English, Scottish, Brittish, Pictish, and Latine; which saith hee in me∣ditation of the Scriptures is made common to all the rest. A point which the sayd Author specifies for a commendation of the well-instru∣ctednesse of those people, not, as purposing to intimate that the vse of the Latine did thrust out the other foure; for, he there tells vs that in all foure they did not only search, but confesse, and vtter the know∣ledge of the highest truth. This re∣straint

then is not more new then enuious and preiudiciall to the ho∣nour of God, and the soules of men.

SECT. II. Against Scripture.

AS for Scriptures. Were this practice so old as it is preten∣ded;* 1.245 the rule is (Longaeuae consuetu∣dinis, &c.) the authoritie of an an∣cient custome is not to be sleighted, so long as it is not against the Ca∣nons: Nothing can be more against the Canons of the blessed Apostle, then this; who, did he liue in these our dayes, and would bend his speech against the vse of a language not vnderstood in Gods seruice, could not speake more directly, more punctually, then hee doth to his Corinths. How doth hee tell vs, that the speaking in a strange tongue

edifies not the Church,* 1.246 profits not the hearers; produces a necessarie ignorance of the thing spoken; Makes mee a Barbarian to him that speaketh,* 1.247 and him that speakes a Barbarian to me.

How doth hee require him that speaketh in an vnknowne tongue to pray that hee may interpret.* 1.248 And if hee must pray that hee may doe it;* 1.249 how much more must he practice it, when he can doe it?

How doth hee tell vs that in a strange languaged prayer the vn∣derstanding is vnfruitfull.* 1.250 * 1.251 That it is better to speake fiue words with vn∣derstanding, that wee may teach o∣thers, then ten thousand words in an vnknowne tongue.* 1.252 That those which speake with strange tongues are but as mad men to the vn∣learned, or vnbe∣leeuers.

SECT. III. Against reason.

IN which Scriptures (besides au∣thoritie) the Apostle hath com∣prized vnanswerable, and conuin∣cing reasons against this Romish a∣buse; Amongst the rest is intimated that vtter frustration of the vse of the tongue in Gods seruice: For it is a true rule which Salmeron cites out of Lactantius (Nihil valet ex se &c.* 1.253) That thing is to no purpose which auailes not vnto the end whereto it serues: Silence doth as much ex∣presse the thought, as a language not vnderstood: In this sense is that of Laurentius too well verified,* 1.254 Sa∣cerdos imperitus mulier sterilis: A Priest vnable to expresse himselfe is as a barren woman; vncapable of bringing forth children to God:* 1.255 As good no tongue as no vnderstan∣ding; What good doth a Well sea∣led vp, as Ptolome sayd of the He∣brew Text.

Wherefore doe we speake, if we would not bee vnderstood: It was an holy resolution of Saint Augu∣stine, that hee would rather say Os∣sum in false Latin, to be vnderstood of the people, then Os in true, not to be vnderstood: This practice, how∣euer it may seeme in it selfe sleight and vnworthy of too much conten∣tion, yet in regard of that miserable blindnesse and mis-deuotion, which it must needs draw in after it, it is so hainous, as may well deserue our vt∣most opposition: The vnauoyda∣blenesse of which effects hath car∣ried some of their Casuists into an opinion of the vnnecessarinesse of deuotion in these holy businesses; so as one sayes, He that wants deuoti∣on sinnes not; Another,* 1.256 Though it bee conuenient that the Communi∣cant should haue actuall deuotion, yet it is not necessarie: Alas, what seruice is this which poore soules are taught to take vp with; which God must be content to take from hood∣winkt suppliants? This doctrine,

this practice, thus new, thus preiu∣diciall to Christians, we blesse God that we haue so happily discarded; and for our iust refusall are vniustly eiected.

CHAP. XIII. The newnesse of forced Sacra∣mentall Confession.

* 1.257THe necessitie of a particu∣lar, secret, full, Sacra∣mentall Confession of all our sins to a Priest; vpon paine of Non-remission, is an Act or Institution of the Romane Church, For, as for the Greeke Church it ownes not either the do∣ctrine, or practice. So the Glosse of the Canon Law directly; Confessio apud Graecos, &c. Confession is not not necessary amongst the Grecians;

vnto whom no such Tradition hath beene deriued.

That Glosse would tell vs more;* 1.258 and so would Gratian himselfe, if their tongues were not clipt by a guiltie expurgation. But in the meane time the Glosse of that Ca∣non (hitherto allowed) plainly con∣troules the Decree of that late Councell; For if the Necessitie of Confession be only a Tradition, and such a one, as hath not beene de∣duced to the Greeke Church, then it stands not by a Law of God, which is vniuersall; not making differences of places, or times; like an high-eleuated Starre which hath no particular aspect vpon one Region.

That there is a lawfull, commen∣dable beneficiall vse of Confession was neuer denied by vs; but to set men vpon the racke, and to straine their soules vp to a double pin, of ab∣solute necessitie (both praecepti and medij) and of a strict particularitie; and that by a screw of Ius diuinum,

Gods Law, is so meere a Romane noueltie, that many ingenuous Au∣thors of their owne haue willingly confessed it.

* 1.259Amongst whom Cardinall Bel∣larmine himselfe yeelds vs, Erasmus, and Beatus Rhenanus, two noble Witnesses; Whose ioynt-Tenet he confesses to be, Confessionem secre∣tam, &c. That the secret Confession of all our sinnes is not only not in∣stituted, or commanded Iure Diuino, by Gods Law; but that it was not so much as receiued into vse in the Ancient Church of God. To whom he might haue added, out of Mal∣donates account (omnes decretorum, &c.) all the Interpreters of the De∣crees, and amongst the Schoole∣men, Scotus.

We know well those sad and au∣stere Exomologesis, which were pub∣likely vsed in the seuere times of the Primitiue Church: whiles these tooke place, what vse was there of priuate? These obtayned euen in the Westerne or Latine Church, till

the dayes of Leo; about 450. yeares.* 1.260 In which time they had a graue pub∣like Penitentiarie for this purpose. Afterwards (whether the noted in∣conueniences of that practice, or whether the cooling of the former feruour occasioned it) this open Confession beganne to giue way to secret; which continued in the Church, but with freedome, and without that forced and scrupulous strictnesse which the later times haue put vpon it.* 1.261 It is verie remark∣able which learned Rhenanus hath (Caeterum Thomas ab Aquino, &c.) But (saith hee) Thomas of Aquine and Scotus (men too acute) haue made confession at this day such,* 1.262 as that Ioannes Geilerius a graue and holy Diuine, which was for many yeeres Preacher at Strasburgh, had wont to say to his frends, that ac∣cording to their rules it is an impos∣sible thing to confesse; Adding, that the same Geilerius being familiarly conuersant with some religious Vo∣taries, both Carthusians and Fran∣ciscans,

learned of them, with what torments the godly mindes of some men were afflicted, by the rigour of that confession, which they were not able to answer; and thereupon he published a booke in Dutch, en∣titled The sicknesse of confession. The same therefore which Rhenanus writes of his Geilerius, he may well apply vnto vs; Itaque Geilerio non displicebat, &c. Geilerius therefore did not dislike confession, but the scrupulous anxietie which is taught in the summes of some late Diuines, more fit ••••deed for some other place, then for Libraries. Thus he. What would that ingenuous Au∣thor haue sayd, if hee had liued to see those volumes of Cases which haue beene since published, able to perplex a world; and those peremp∣torie decisions of the Fathers of the Societie, whose strokes haue beene with Scorpions, in comparison of the rods of their Predecessors. To conclude; This bird was hatched in the Councell of Lateran, (Anno

1215.) fully plumed in the Councell of Trent; and now lately hath her feathers imped by the moderne Casuists.

SECT. II. Romish Confession not warranted by Scripture.

SInce our quarrell is n••t with con∣fession it selfe, which may bee of singular vse and behoofe; but with some tyrannous straines in the pra∣ctice of it, which are the violent forcing and perfit fulnesse thereof; It shall be sufficient for vs herein to stand vpon our negatiue; That there is no Scripture in the whole booke of God, wherein either such necessi∣tie, or such intirenesse of Confession is commanded; A truth so cleare, that it is generally confessed by their owne Canonists. Did we que∣stion

the lawfulnesse of Confession, we should be iustly accountable for our grounds from the Scriptures of God; now that we cry downe only some iniurious circumstances there∣in, well may wee require from the fautors thereof their warrants from God; which if they cannot show, they are sufficiently conuinced of a presumptuous obtrusion:

Indeed, our Sauiour sayd to his Apostles, and their successours, Whose sinnes yee remit they are remit∣ted,* 1.263 and whose sinnes ye retaine they are retained. But did hee say, No sinne shall bee remitted, but what yee re∣mit? Or, no sinne shall be remitted by you, but what is particularly numbred vnto you.

* 1.264Saint Iames bids, Confesse your sinnes one to another; But would they haue the Priest shrieue himselfe to the penitent, as well as the penitent to the Priest? This act must bee mutuall, not single.

* 1.265Many beleeuing Ephesians came and confessed, and shewed their

deeds. Many, but not all, not Om∣nes vtriusque sexus, they confessed their deeds; Some that were noto∣rious, not all their sinnes.

Contrarily rather,* 1.266 so did Christ send his Apostles, as the father sent him, He was both their warrant and their patterne; But that gracious Sauiour of ours many a time gaue absolution, where was no particular confession of sinnes: Only the sight of the Paralyticks faith fetcht from him, Sonne be of good cheere,* 1.267 thy sins be forgiuen thee; The noted sinner in Simons house, approuing the truth of her repentance by the humble and costly testimonies of her loue, without any enumeration of her sinnes, heard, Thy sinnes are forgiuen thee.

SECT. III. Against reason.

IN true Diuine Reason this sup∣posed dutie is needlesse, dan∣gerous, impossible. Needlesse in respect of all sinnes, not in respect of some; for how euer in the cases of a burdened conscience, nothing can bee more vsefull, more soue∣raigne, yet, in all, our peace doth not depend vpon our lips; Being iusti∣fied by faith,* 1.268 wee haue peace with God through Iesus Christ our Lord.

Dangerous, in respect both of ex∣probration, as Saint Chrysostome worthily,* 1.269 * 1.270 and of infection; for de∣lectabile carnis (as a Casuist confes∣seth) Fleshly pleasures the more they are called into particular men∣tion, the more they moue the appe∣tire. I doe willingly conceale from chaste eyes and eares what effects haue followed this pretended act of

deuotion, in wanton and vnstayed Confessours.

Impossible, for who can tell how oft he offendeth; He is poore in sin that can count his stocke; and hee sinnes alwayes that so presumes vp∣on his innocence, as to thinke hee can number his sinnes: And, if hee say of any sinne, as Lot of Zoar, is it not a little one? as if therefore it may safely escape the reckoning, it is a true word of Isaac the Syrian,* 1.271 Qui delicta &c. Hee that thinkes any of his offences small, euen in so thin∣king falls into greater.

This doctrine and practice ther∣fore, both as new and vnwarranta∣ble, full of vsurpation, danger, im∣possibilitie is iustly reiected by vs; and wee for so do∣ing, vniustly eie∣cted.

SECT. IV. The noueltie of Absolution before Satisfaction.

LEst any thing in the Romane Church should retaine the old forme, how absurd is that innoua∣tion which they haue made in the the order of their penance and ab∣solution. The ancient course, as Cassander and Lindanus truly wit∣nesse,* 1.272 was that absolution and re∣conciliation, and right to the Com∣munion of the Church was not gi∣uen by imposition of hands vnto the penitent, till hee had giuen due satisfaction by performing of such penall acts, as were enioyned by the discreet Penitētiary;* 1.273 yea, those works of penance (saith he) when they were done out of faith, and an heart tru∣ly sorrowfull; and by the motion of the holy Spirit, preuenting the minde of man, with the helpe of his diuine grace, were thought not a

little auailable to obtaine remission of the sinne, and to pacifie the dis∣pleasure of God for sinne; Not, that they could merit it by any dig∣nitie of theirs, but that thereby the minde of man is in a sort fitted to the receit of Gods grace; But now, immediately vpon the Confession made, the hand is layd vpon the pe∣nitent, and he is receiued to his right of Communion, and after his ab∣solution, certaine workes of pietie are enioyned him, for the chastise∣ment of the flesh, and expurgation of the remainders of sinne. Thus Cassander. In common apprehensi∣on this new order can bee no other then preposterous; and (as our learned Bishop of Carlile) like Ea∣ster before Lent. But for this,* 1.274 Ipsi viderint; it shall not trouble vs how they nurture their owne childe.

CHAP. XIV. The newnesse of the Romish Inuo∣cation of Saints.

OF all those errours which we reiect in the Church of Rome, there is none that can plead so much show of Anti∣quitie,* 1.275 as this of Inuocation of Saints: which yet, as it hath beene practised and defended in the latter times, should in vaine seeke either example or patronage amongst the Ancient; How euer there might be some grounds of this deuotion se∣cretly muttered, and at last expressed in Panegyricke formes, yet, vntill al∣most fiue hundred yeeres after Christ,* 1.276 it was not in any sort ad∣mitted into the publique seruice. It will be easily graunted that the bles∣sed Virgin is the Prime of all Saints; neither could it be other then iniu∣rious, that any other of that hea∣uenly societie should haue the pre∣cedencie

of her: Now the first that brought her name into the publike deuotions of the Greeke Church,* 1.277 is noted by Nicephorus, to be Petrus Gnapheus, or Fullo, a Presbyter of Bi∣thynia; afterwards the Vsurper of the See of Antioch, much about 470 yeeres after Christ; who (though a branded heretick) found out foure things (saith he) verie vsefull and be∣neficiall to the Catholike Church; whereof the last was,* 1.278 (Vt in omni precatione &c.) that in euerie prayer the Mother of God should bee na∣med, and her diuine name called vp∣on; The phrase is verie remarkable wherein this rising superstition is expressed.

And as for the Latine Church, we heare no newes of this Inuocati∣on, in the publique Letanies, till Gre∣gories time, about some 130. yeeres after the former.

And in the meane time, some Fa∣thers speake of it fearefully and doubtfully; How could it bee otherwise, when the common opi∣nion

of the Ancients,* 1.279 euen below Saint Austens age did put vp all the soules of the faithfull, except Mar∣tyrs in some blinde receptacles, whe∣ther in the Center of the earth, or elsewhere, where they might in can∣dida expectare diem Iudicij, as Tertul∣lian hath it foure seuerall times; And Stapleton himselfe sticks not to name diuers of them thus fouly mistaken.* 1.280

Others of the Fathers haue let fall speeches directly bent against this Inuocation (Non opus est patronis, &c.* 1.281) There is no need of any Ad∣uocates to God, saith Saint Chryso∣stome; and most plainly elsewhere, Homines si quando &c. If wee haue any suit to men (saith he) wee must fee the porters, and treat with iesters and parasites, and goe many times a long way about; In God there is no such matter; he is exorable without any of our Mediatours, without mo∣ny, without cost, he grants our petiti∣ons: It is enough to cry for thee with thine heart alone, to powre out thy teares, and presently thou hast

won him to mercie. Thus hee.

And those of the Ancients, that seeme to speake for it, lay grounds that ouerthrow it; Howsoeuer it be, all holy Antiquitie would haue both blushed, and spit at those formes of Inuocation, which the late Clients of Rome haue broached to the world; If perhaps they spake to the Saints (tanquam deprecatores,* 1.282 vel potius comprecatores) as Spala∣tensis yeelds; mouing them to bee competitioners with vs to the throne of grace, not properly, but improperly, as Altisiodore construes it; how would they haue digested that blasphemous Psalter of our Ladie, imputed to Bonauenture, and those stiles of meere Deification which are giuen to her; and the di∣uision of all offices of pietie to man∣kinde, betwixt the mother and the Sonne. How had their eares glow∣ed to heare, Christus orauit, Fran∣ciscus exoranit, Christ praied, Francis preuailed; How would they haue brooked that which Ludouicus Viues

freely confesses, Multi Christiani &c· Many Christians worship (diuos, di∣ua••que) the Saints of both sexes, no otherwise then God himselfe; Or that which Spalatensis professes to haue obserued that the ignorant multitude are carried with more en∣tire religious affection to the blessed Virgin,* 1.283 or some other Saint, then to Christ their Sauiour. These foule su∣perstitions are not more hainous then new, and such, as wherein we haue iustly abhorred to take part with the practices of them.

SECT. II. Inuocation of Saints against Scripture.

AS for the better side of this mis-opinion; euen thus much colour of Antiquitie were cause e∣nough to suspend our censures (ac∣cording

to that wise and moderate resolution of learned Zanchius;* 1.284) were it not that the Scriptures are so flatly opposite vnto it; as that, we may iustly wonder at that wis∣dome, which hath prouided Anti∣dotes for a disease, that of many hundred yeares after, should haue no being in the World. The ground of this Inuocation of Saints is their notice of our earthly condition, and speciall Deuotions;* 1.285 And behold thou preuaylest euer against man, and he passeth; thou changest his countenance, and sendest him away;* 1.286 His sonnes come to honour and hee knowes it not, and they are brought low and he perceiueth it not, saith Iob. The dead know nothing at all,* 1.287 saith wise Salomon; Also their loue, and their hatred, and their enuie is now perished,* 1.288 neither haue they any more a portion for euer, in any thing that is done vnder the Sunne; No portion in any thing, therefore not in our miseries; not in our allocutions. If we haue a portion in them, for their

loue and Prayers in common for the Church, they haue no portion in our particularities, whether of want, or complaint.* 1.289 Abraham our Father is ignorant of vs (saith Esay) and Is∣rael acknowledges vs not. Loe, the Father of the faithful aboue knowes not his own children, till they come into his bosome; and hee that giues them their names, is to them as strangers;* 1.290 Wherefore should good Io∣siah bee gathered to his Fathers as Hulda tels him, but that his eyes might not see all the euill which should come vpon Ierusalem?

Wee cannot haue a better Com∣menter,* 1.291 then Saint Augustine, If (saith hee) the soules of the dead could be present at the affaires of the liuing, &c. Surely my good Mother would no night forsake me, whom whiles she liued, shee followed both by Land, and Sea; Farre be it from mee to thinke, that an happier life hath made her cruell, &c. But cer∣tainly, that which the holy Psalmist tels vs, is true; My Father and my

Mother haue forsaken me, but the Lord tooke me vp; If therefore our Parents haue left vs, how are they present or doe interesse themselues in our cares, or businesses? And if our Parents do not, who else among the dead know what wee doe, or what wee suffer? Esay the Prophet saith; Thou art our Father, for A∣braham is ignorant of vs, and Israel know vs not; If so great Patriarkes were ignorant, what became of that people, which came from their loynes, and which vpon their be∣liefe was promised to descend from their stocke, how shall the dead haue ought to doe either in the know∣ledge, or aide of the affaires, or acti∣ons of their dearest Suruiuers? How doe we say that God prouides mer∣cifully for them who die before the euils come, if euen after their death, they are sensible of the calamities of humane life, &c.

How is it then that God promi∣sed to good King Iosiah for a great blessing, that hee should die before

hand, that he might not see the euils which hee threatned to that place and people.

Thus that diuine Father. With whom agrees Saint Ierome;* 1.292 Nec e∣nim, possumus, &c. Neither can we (saith hee) when this life shall once be dissolued, either enioy our owne labours, or know what shall bee done in the World afterwards.

But could the Saints of Heauen know our actions, yet our hearts they cannot: This is the peculiar skill of their Maker,* 1.293 Thou art the searcher of the hearts and reines, O righteous God;* 1.294 God only knowes (ab∣scondita animi) the hidden secrets of the soule. Now, the heart is the seat of our Prayers. The lips doe but vent them to the eares of men: Moses said nothing,* 1.295 when God said, Let me alone Moses. O therefore thou that hearest the Prayers, to thee shall all flesh come.* 1.296 Salomons argument is irrefragable; Heare thou in Heauen thy dwelling place; and doe, and giue to euery man according to his wayes:

whose heart thou knowest; For thou, euen thou only, knowest the hearts of all the children of men.

He only should be implored that can heare; hee only can heare the Prayer that knowes the heart:

Yet could they know our secre∣test desires. It is an honour that God challengeth as proper to himselfe, to bee inuoked in our Prayers;* 1.297 Call vpon me in the day of thy trouble, and I will deliuer thee, and thou shalt glori∣fie me.

There is one God, and one Mediator betwixt God and man,* 1.298 the man Iesus Christ. One, and no more, not on∣ly of redemption, but of intercessi∣on also; for through him (onely) we haue accesse by one Spirit, vnto the Fa∣ther; and he hath inuited vs to himselfe;* 1.299 Come to me all yee that labour and are heauie laden.

SECT. III. Against reason.

HOw absurd therefore is it in reason, when the King of hea∣uen cals vs to him, to run with our petitions to the Guard or Pages of the Court? Had we to doe with a fi∣nite Prince, whose eares must be his best informers, or whose will to help vs were iustly questionable, wee might haue reason to present our suits by second hands; But since it is an Omnipresent and Omni∣scious God with whom wee deale, from whom the Saints and An∣gels receiue all their light, and loue to his Church, how extreme folly is it to sue to those Courtiers of Heauen, and not to come im∣mediately to the Throne of Grace? That one Mediatour is able (and willing also) to saue them to the vt∣most,* 1.300 that come vnto God by him; seeing he euer liueth to make inter∣cession for them.

Besides, how vncertaine must our deuotions needes bee, when we can haue no possible assurance of their audience; for who can know that a Saint heares him? That God euer heares vs, wee are as sure, as wee are vnsure to be heard of Saints: Nay, we are sure wee cannot bee all heard of them: For what finite nature can diuide it selfe betwixt ten thou∣sand Suppliants at one instant, in se∣uerall regions of the world, much lesse impart it selfe whole to each? Either therefore, wee must turne the Saints into so many Deities, or wee must yeeld that some of our pray∣ers are vnheard; And whatsoeuer is not of faith, is sinne.

As for that heauenly glasse of Saint Gregories, wherein the Saints see vs, and our suits (confuted long since by Hugo de Sancto Victore) it is as pleasing a fiction,* 1.301 as if we imagi∣ned therefore to see all the corners of the earth, because we see that Sun which sees them. And the same eyes that see in God the particular

necessities of his Saints below, see in the same God such infinite grace and mercie, for their releefe, as may saue the labour of their reflecting vpon that diuine miroir in their spe∣ciall intercessions.

This doctrine therefore and pra∣ctice of the Romish inuocation of Saints, both as new and erroneous, against Scripture and reason, wee haue iustly reiected; and are there∣upon eiected as vniustly.

CHAP. XV. The newnesse of seuen Sacraments.

* 1.302THe late Councell of Flo∣rence indeed insinuates this number of seuen Sa∣craments, as Suarez contends: But the later Councell of Trent deter∣mines it,* 1.303 Si quis dixerit aut plura, &c.

If any man shall say, that there are either more, or fewer Sacraments then seuen, viz. Baptisme, Confir∣mation, &c, or that any of these is not truly and properly a Sacrament, Let him be Anathema.

It is not more plaine that in Scrip∣ture there is no mention of Sacra∣ments, then that in the Fathers there is no mention of seuen. Cardinall Bellarmines euasion, that the Scrip∣ture and Fathers wrote no Cate∣chisme, is poore and ridiculous; No more did the Councels of Flo∣rence and Trent, and yet there the number is reckoned and defined.

So as the word Sacrament may be taken (for any holy, significant rite) there may bee as well seuentie as se∣uen; So strictly as it may be, and is taken by vs, there can no more bee seuen, then seuentie. This determi∣nation of the number is so late, that Cassander is forced to confesse,* 1.304 Nec temerè, &c. You shall not easily find any man before Peter Lombard, which hath set downe any certaine

and definite number of Sacraments. And this obseruation is so iust that vpon the challenges of our writers, no one author hath bin produced by the Roman Doctours, for the dis∣proofe of it,* 1.305 elder then Hugo, and the said Master of Sentences. But, numbers are ceremonies. Both Lu∣ther, and Philip Melancthon professe they stand not much vpon them; It is the number numbred (which is the thing it selfe mis-related into that sacred Order) that we sticke at. There we find that none but Christ can make a Sacrament; for none but he who can giue grace, can or∣daine a signe and seale of Grace; Now it is euident enough, that these adscititious Sacraments were neuer of Christs institution. So was not con¦firmation, as our Alexander of Hales, and Holcot; so was not Ma∣trimony,* 1.306 as Durand; So was not Extreme Vnction, as Hugo, Lom∣bard, Bonauenture, Halensis, Altisio∣dore, by the confession of their Sua∣rez. These were ancient rites, but

they are new Sacraments; All of them haue their allowed, and pro∣fitable vse in Gods Church, though not in so high a nature; Except that of Extreme Vnction; which as it is an apish mis-imitation of that extra∣ordinarie course,* 1.307 which the Aposto∣like times vsed in their cures of the sicke, so it is grossely mis-applyed to other purposes, then were intended in the first institution. Then it was (Vngebant & sanabant;) the oyle miraculously conferring bodily re∣couerie; but now, (Non nisi in mor∣tis articulo adhibetur) it is not vsed, but vpon the verie point of death, as Caietan and Cassander confesse, and all experience manifests;* 1.308 and by Felix the fourth, drawne to a necessitie of addresse to eternall life.

SECT. II. Seuen Sacraments beside Scripture.

NOt to scan particulars, which all yeeld ample exceptions, but to wind them all vp in one bottome; Whosoeuer shall looke into the Scripture shall finde it apparent, that as in the time of mans innocence, there were but two Sacraments, the tree of life, and the tree of know∣ledge; So, before, and vnder the Law (how euer they had infinite rites) yet in the proper sense, they had but two Sacraments; the same in effect with those vnder the Go∣spel; The one, the Sacrament of Ini∣tiation, which was their Circumci∣sion; Paralleld by that Baptisme which succeeded it; The other, the Sacrament of our holy Confirmati∣on, that spirituall meat and drinke which was their Paschall Lambe and Manna, and water from the

rocke; prefiguring the true Lambe of God, and bread of life, and bloud of our redemption. The great Apo∣stle of the Gentiles, that well knew the Analogie, hath compared both; Moreouer, brethren,* 1.309 I would not haue you ignorant, how that all our fathers were vnder the cloud, and all passed thorow the sea;* 1.310 And all were baptized in the cloud, and in the sea; And all did eat the same spirituall meat,* 1.311 and all did drinke the same spirituall drinke, for they dranke of that spirituall Rocke, that followed them, and that Rocke was Christ. What is this in any iust construction, but that the same two Sacraments of Baptisme and the Lords Supper, which wee cele∣brate vnder the Gospell, were the verie same with those, which were celebrated by Gods ancient people, vnder the Law; They two, and no more; Hoc facite (Doe this) is our warrant for the one; and Ite bapti∣zate, &c. and Go teach and baptize, for the other: There is deepe silence in the rest.

SECT. III. Against reason.

IN reason it must bee yeelded, that no man hath power to set to a seale, but he whose the writing is; Sacraments, then, being the seales of Gods gracious euidences, where∣by hee hath conueyed to vs eternall life, can bee instituted by no other, then the same power that can assure and performe life to his creature. In euerie Sacrament therefore must bee a diuine institution and com∣mand of an element that signifies, of a grace that is signified, of a word adioyned to that element, of an ho∣ly act adioyned to that Word: Where these concurre not, there can bee no true Sacrament; and they are palpably missing in these fiue Adiections of the Church of Rome.

Lastly; The Sacraments of the new Law (as Saint Austen often)

flowed out of the side of Christ; None flowed thence, but the Sa∣crament of water, which is Bap∣tisme, and the Sacrament of bloud in the Supper; Whereof the Au∣thor saith, This cup is the new Testa∣ment in my bloud, which is shed for you. The rest neuer flowing either from the side, or from the lips of Christ, are as new and mis-named Sacraments iustly reiected by vs, and we thereupon as vniustly cen∣sured.

CHAP. XVI. The newnesse of the Doctrine of Traditions.

THe chiefe ground of these, and all other errours in the Church of Rome,* 1.312 is the ouer-valuing of Tra∣ditions; which the Tridentine Sy∣node professeth to receiue, and re∣uerence with no lesse pious affecti∣on,* 1.313 then the Bookes of the Old, and New Testament; and that, not in matter of Rite, and Historie only, but of faith and manners also; Wherein, as they are not vn willing to cast a kind of imputation of im∣perfection vpon the written Word; so they make vp the defects of it, by the supply of vnwritten Tradi∣tions; to which indeed they are more beholden, for the warrant of the greater part of their super-added Articles, then to the Scriptures of God:

Both which, are points so dan∣gerously enuious, as that Antiquitie would haue abhorred their menti∣on: Neither is any thing more common with the holy Fathers of the Church, then the magnifying the complete perfection of Scrip∣ture, in all things needfull, either to be beleeued, or done.

What can be more ful and cleere,* 1.314 then that of Saint Austen, In his quae apertè, &c. In these things, which are openly laid forth in Scripture, are found all matters that containe either faith, or manners.

Cardinall Bellarmines elusion is not a little preiudiciall to his owne cause. He tels vs, that Saint Austen speakes of those points, which are simply necessary to saluation for all men; All which hee acknowledges to be written by the Apostles; But besides these, there are many other things (saith hee) which wee haue only by Tradition; Will it not ther∣fore hence follow, that the common sort of Christians need not looke

at his Traditions? That common∣ly men may be saued without them? that Heauen may bee attained, though there were no Traditions; Who will not now say, Let mee come to Heauen by Scripture, goe you whither you will by Traditi∣ons? To which adde, that a great, yea, the greater part (if wee may beleeue some of their owne) of that which they call religion, is groun∣ded vpon only Tradition; if then Tradition bee only of such things as are not simply unnecessary to sal∣uation, then the greater part of their mis-named Religion, must needs be yielded for simply vnnecessary to all men: And if wee may bee saued without them, and bee made Citi∣zens of Heauen, how much more may we without them, be members of the true Church on Earth? As for this place, Saint Augustines words are full, and comprehensiue, expressing all those things, which containe either faith, or manners, whether concerning Gouernours,

or people: If now, they can finde out any thing, that belongs not ei∣ther to beleefe, or action, wee doe willingly giue it vp to their Traditi∣ons, but all things which pertaine to either of those, are openly compri∣zed in Scripture.

What can bee more direct, then that of holy Athanasius?* 1.315 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The holy Scriptures inspired by God, are in themselues all-sufficient to the in∣struction of truth; and, if Chemni∣tius construe it, All truth, this needs not raise a cauill; The word signi∣fies no lesse; for if they bee all-suffi∣cient to instruction, they must needs be sufficient to all instruction in the truth intended; Tertullian professes openly, Adoro Scripturae pleni••udi∣nem, &c. I adore the fulnesse of Scripture; Let the skill of Hermo∣genes show where it is written; if it bee not written, let him feare that woe which is pronounced against those, that adde or detract. Thus he. Who can but feare that the

Cardinall shifts this euidence against his owne heart? For (saith he) Ter∣tullian speakes of that one point. That God created all things of no∣thing, and not of a pre-existent matter, as Hermogenes dreamed; now, because this truth is clearely expressed in Scripture, therefore the fulnesse of Scripture, as concerning this point is adored by Tertullian; And for that Hermogenes held an o∣pinion contrarie to Scripture, he is said to adde vnto Scripture, and to incurre that malediction; Now, let any reader, of common sense, iudge, whether the words of Tertullian be not generall; without any limitati∣on; and if the first clause could bee restrained, the second cannot; Scriptum esse doceat &c. Whatsoeuer therefore is not written, by this rule may not be oberuded to our beleefe; Neither doth he say, If it be written against; but, If it be not written; and his challenge is (nusquam legi) that the words are no where read, as if this were quarrell enough,

without a flat contradiction to what is read.

So as the Cardinals glosse meerely corrupts the Text; How easie were it for me to tire my reader, with the full suffrages of Origen, Cyprian, Chrysostome, Basil, Cyrill, Epiphanius, Hierome, Ambrose, Theodoret, Hila∣rie, Vincentius Lirinensis, and in a word with the whole streame of Antiquitie, which though they giue a meet place to Traditions of Cere∣mony, of historie, of interpretation, of some immateriall verities, yet re∣serue the due honour to the sacred monuments of Diuine Scriptures. Our learned Chemnitius hath freely yeelded seuen sorts of Traditions, such as haue a correspondence with, or an attestation from the written word, the rest, we do iustly (together with him) disclaime, as vnworthy to appeare vpon that awfull Bench, amongst the inspired Pen-men of God.

SECT. II. Traditions against Scripture.

IT is not to be imagined that the same word of God, which speakes for all other truths, should not speake for it selfe; how fully doth it display it's owne sufficiencie and perfection.* 1.316 All Scripture (saith the Chosen Vessell) is giuen by inspira∣tion of God; and is profitable for doctrine, for reproofe, for correcti∣on, for instruction in righteousnesse. Profitable,* 1.317 saith the Cardinall, but not sufficient; Many things may a∣uaile to that end whereto they suf∣fice not; So meat is profitable to nourish, but without naturall heat it nourisheth not: Thus hee. Heare yet what followeth.* 1.318 That the man of God may bee perfited, and tho∣rowly furnished vnto all good workes. Loe it is so profitable to all these seruices, that thereby it per∣fects a Diuine; much more an ordi∣arie

Christian: That which is so profitable, as to cause perfection, is abundantly sufficient, and must needs haue full perfection in it selfe; That which can perfit the teacher, is sufficient for the learner. The Scrip∣tures can perfit the man of God, both for his calling in the instructi∣on of others, and for his owne glo∣rie.* 1.319 Thou hast knowne the Scriptures from a childe (saith Saint Paul to his Timothy) which are able (not profit∣able only) to make thee wise vnto sal∣uation, through faith which is in Christ Iesus. It is the charge therefore of the Apostle, not to bee wise aboue that which is written: The same with wise Salonons, The whole word of God is pure: Adde thou not vnto his words,* 1.320 lest he reproue thee, and thou be found a lier. Loe, hee saith not, Oppose not his words, but, Adde not to them: Euen addition detracts from the maiestie of that Word; For the Law of the Lord is perfect,* 1.321 conuer∣ting the soule, the testimonie of the Lord is sure, making wise the sim∣ple.

The statutes of the Lord are right, reioycing the heart, the Com∣mandement of the Lord is pure, en∣lightning the eyes.

As for those Traditions which they doe thus lift vp to an vniust competition with the written Word, our Sauiour hath before hand, humbled them into the dust: In vaine doe they worship me,* 1.322 teaching for doctrines the commandements of men; Making this a sufficient cause of abhorring both the persons, and the seruices of those Iewes, that they thrust humane Traditions into Gods chaire, and respected them equally with the institutions of God. Cardinall Bellarmine would shift it off with a distinction of Tra∣ditions; These were such, saith hee (quas acceperant à recentioribus, &c.) as they had receiued from some later hands, whereof some were vaine, some others pernicious, not such as they receiued from Moses and the Prophets: And the Authors of these reiected Traditions hee cites

from Epiphanius to be R. Akiba, R.* 1.323 Iuda, and the Asamoneans; from Hie∣rome, to bee Sammai, Hillel, Akiba. But this is to cast mists before the eyes of the simple: For who sees not that our Sauiours challenge is generall, to Traditions thus aduan∣ced, not to these, or those Traditi∣ons: And, where he speakes of some later hands, he had forgotten, that our Sauiour vpon the mount tells him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) That these faulted Traditions were of old.* 1.324 And that he may not cast these vpon his Sammai and Hiliel, let him remem∣ber that our Sauiour cites this out of Esay (though with some more cleer∣nesse of expression) who farre ouer∣looked the times of those pretended Fathers of mis-traditions. That I may not say, how much it would trouble him to shew any dogmati∣call Traditions, that were deriued from Moses and the Prophets; in pa∣rallel whereof, let them be able to deduce any Euangelicall Tradition from the Apostles, and we are ready

to imbrace it with all obseruance. Shortly, it is cleere that our Saui∣our neuer meant to compare one Tradition with another, as appro∣uing some, reiecting others, but with indignation complaines, that Traditions were obtruded to Gods people, in a corriualitie with the written word; which is the verie point now questioned.

SECT. III. Traditions against reason.

EVen the verie light of reason showes vs that as there is a God, so, that he is a most wise, & most iust God; needs therefore must it fol∣low, that if this most iust and wise God will giue a Word whereby to reueale himselfe and his wil to man∣kinde, it must bee a perfect Word; for, as his wisdome knowes what is

fit for his creature to know of him∣selfe, so his iustice will require no∣thing of the creature, but what hee hath enabled him to know and doe; Now then, since hee requires vs to know him, to obey him, it must needs follow that hee hath left vs so exquisite a rule of this knowledge and obedience, as cannot admit of any defect, or any supplement. This rule can bee no other then his writ∣ten Word; therefore written, that it might be preserued entire, for this purpose, to the last date of time: As for orall Traditions, what certaintie can there be in them? What founda∣tion of truth can be layd vpon the breath of man? How doe wee see the reports varie, of those things, which our eyes haue seene done? How doe they multiply in their pas∣sage, and either grow, or dye vpon hazards?

Lastly, we thinke him not an ho∣nest man, whose tongue goes against his owne hand; How hainous an imputation then doe they cast vpon

the God of truth; which plead Traditions deriued from him, con∣trarie to his written Word? Such, apparently, are the worship of Ima∣ges, the mutilation of the Sacra∣ment, Purgatorie, Indulgences, and the rest which haue passed our agi∣tation. Since therefore the autho∣ritie of Romish Traditions is (be∣sides noueltie) erroneous; against Scripture and reason, we haue iustly abandoned it, and are thereupon vniustly condemned.

As for those other dangerous and important innouations, concerning Scriptures, their Canon inlarged, their faultie version made authenti∣call, their fountaines pretended to be corrupted, their mis-pleaded ob∣scuritie,* 1.325 their restraint from the Lai∣tie, we haue already largely displaid them in another place.

CHAP. XVII. The newnesse of the vniuersall Head-ship of the Bishop of Rome.

THose transcendent Titles of Head-ship, and Vni∣uersalitie, which are chal∣lenged to the Bishop,* 1.326 and Sea of Rome, are knowne to bee the vpstart brood of noted ambiti∣on. Simple and holy Antiquitie was too modest, either to require, or tolerate them. Who knowes not the profession of that holy Martyr in the Councell of Carthage; (Ne∣que enim, &c.) There is none of vs,* 1.327 that makes himselfe a Bishop of Bishops; or by a tyrannous feare compels his Vnderlings to a neces∣sitie of obedience; But perhaps, at Rome it was otherwise; Heare then with what zeale their owne Pope Gregorie the Great, inueighs against the arrogance of Iohn Bi∣shop

of Constantinople, for giuing way to this proud stile; His Epistles are extant in all hands; so cleare and conuictiue,* 1.328 as no art of Sophi∣strie can elude them; wherein hee calls this title (affected by the said Iohn, and Cyriacus, after him,) a new name, a wicked, profane, inso∣lent name,* 1.329 the generall plague of the Church, a corruption of the Faith, against Canons, against the Apostle Peter, against God himselfe; as if he could neuer haue branded it enough.

And least any man should cauill that this stile is only cryed downe in the Bishops of Constantinople, which yet might bee iustly claymed by the Bishops of Rome; Gregorie himselfe meetes with this thought, and answers beforehand;* 1.330 Nunquam pium virum, &c. that neuer any godly man, neuer any of his Pre∣decessors vsed those Titles; and, more then so, that whosoeuer shall vse this proud stile, hee is the very fore-runner of Antichrist. If in a

fore-sight of this vsurpation, Grego∣rie should haue beene hired to haue spoken for vs, against the Pride of his following Successours; he could not haue set a keener edge vpon his stile. Consonant whereto, it is yet extant in the very Canon Law (as quoted by Gratian out of the Epistle of Pope Pelagius the second) Vni∣uersalis autem nec etiam Romanus Pontifex appelletur;* 1.331 Not the Bishop of Rome himselfe may bee called Vniuersall;

Yet how famously is it knowne to all the World, that the same Gregories next Successour, saue one, Boniface the third, obtained this title of vniuersall Bishop from the Emperour Phocas; which the said Emperour gaue him in a spleene a∣gainst Cyriacus Patriarch of Con∣stantinople,* 1.332 for deliuering Constan∣tina the Wife of Mauritius and her Children; or (as some others relate it) vpon a worse occasion: And accordingly, was this haughty title communicated by the same

power to the See of Rome, and by strong hand euer since maintained.

This qualification their Register Platina confesses,* 1.333 was procured not without great contention. And Otho Frisingensis fully and ingenuously writeth thus.* 1.334 Gregorie departed hence to the Lord; After whom (the next saue one) Boniface obtained of Phocas, that by his authoritie the Romane Church might bee called the head of all Churches; For at that time the See of Constantinople (I suppose, because of the seat of the Empire translated thither) wrote her selfe the first. Thus their Bishop Otho: Now if any man shall think that hence it will yet follow, that the See of Rome had formerly en∣ioyed this honour, how euer the Constantinopolitan for the present, shouldred with her for it; Let him know the ground of both their challenges, which (as it was suppo∣sed by Otho) So, is fully (for the sa∣tisfaction of any indifferent iudge∣ment) layd forth in the Generall

Councell of Chalcedon.* 1.335 The same (say those Fathers) we determine of the priuiledges of the most holy Church of Constantinople, called New Rome: For the Fathers haue iustly heretofore giuen priuiledge to the Throne of old Rome, because that Citie was then the Gouernesse of the world; and vpon the same consideration were the hundred and fiftie Bishops (men beloued of God) moued to yeeld equall priuiledges to the Throne of new Rome, right∣ly iudging, that this Citie, which is honoured with the Empire, and Se∣nate, and is equally priuiledged with old Rome the then Queene of the world, should also in Ecclesiasticall matters bee no lesse extolled and magnified. Thus they. And this act is subscribed, Bonifacius Presbyter Ecclesiae Romanae statui & subscripsi. I Boniface Presbyter of the Church of Rome haue so determined and subscribed; (Et caeteri &c.) And the rest of the Bishops of diuers Prouin∣ces and Cities subscribed. What

can be more plaine? This headship of the Bishop was in regard of the See; and this headship of the See was in regard of the preeminence of the Citie; which was variable, according to the changes of times, or choyce of Emperours. But Binius wrangleth here; Can we blame him when the free-hold of their Great Mistresse is so neerely touched? This act (saith he) was not Synodi∣call,* 1.336 as that which was closely and cunningly done, in the absence of the Popes Legates, and other Or∣thodox Bishops, at the instance of Anatolius, Patriarch of Constanti∣nople, an ambitious man, by the Easterne Bishops only. How can this plea stand with his owne con∣fessed subscription? Besides that their Caranza in his Abridgement,* 1.337 showes, that this point was long and vehemently canuassed in that Councell, betweene Lucentius and Boniface, Legates of the Romane Church, and the rest of the Bishops; and at last, so concluded, as we haue

related;* 1.338 not indeed without the protestation of the sayd Legates, Nobis praesentibus &e. The Aposto∣like See must not in our presence be abased: Notwithstanding, this act then carried; and, after this, Pope Simplicius succeeding to Hilarius made a decree to the same purpose,* 1.339 not without allusion to this conten∣tion for precedencie, that Rome should take place of Constantino∣ple: Yea, so vtterly vnthought of was this absolute Primacie and headship of old; as that when the Roman Dition was brought downe to a Dukedome, and subiected to the Exarchate of Rauenna, the Arch-Bishop of Rauenna, vpon the verie same grounds, stucke not (as Blondus tells vs) to striue with the Bishop of Rome for prioritie of place. So necessarily was the rising or fall of the Episcopall Chaire an∣nexed to the condition of that Citie, wherein it was fixed.

But in all this, we well see, what it is that was stood vpon; an arbitra∣ble

precedencie of these Churches, in a prioritie of order; and accor∣ding thereunto, the Bishop of Rome is determined to be primae se∣dis Episcopus,* 1.340 the Bishop of the first See. A style, which our late learned Soueraigne professed with Iustinian not to grudge vnto the moderne Bi∣shops of that See; But as for a Pri∣macie of Soueraignty ouer all Chur∣ches, and such an Headship, as should enforme, and enliue the bo∣dy, and gouerne it with * 1.341 infallible influences, it is so new, and hate∣full, as that the Church in all ages hath opposed it to the vtmost; nei∣ther will it bee endured at this day by the Greeke Church, notwith∣standing the colourable pretence of subscription hereunto, by their dy∣ing Patriarch Ioseph of Constanti∣nople,* 1.342 in the late Florentine Coun∣cell, and the letters of vnion subscri∣bed by them, Anno 1539.

Yea, so farre is it from that, as that their Emperour Michael Paleolo∣gus, for yeelding a kinde of subie∣ction

of the Easterne Bishops to the Roman, would not bee allowed the honour of Christian buriall, as Aemilius hath recorded.* 1.343 And in our time Basilius the Emperour of Russia (which challengeth no small part in the Greeke Church) threat∣ned to the Popes Legate (as I haue beene informed) an infamous death, and buriall, if hee offered to set foot in his Dominions, out of a iealous hate of this vsurpation.

SECT. II. The newnesse of challenged Infallibilitie.

THe particularities of this new arrogation of Rome are so ma∣ny, that they cannot be pent vp in any strait roome. I will only in∣stance in some few.

The Popes infallibilitie of Iudge∣ment

is such a paradoxe, as the ve∣ry Histories of all times, and pro∣ceedings of the Church doth suffi∣ciently conuince. For, to what pur∣pose had all Councels beene called; euen of the remotest Bishops, to what purpose were the agitations of all controuersall causes in those Assemblies (as Erasmus iustly ob∣serues) if this opinion had then ob∣tained? Or how came it about that the sentences of some Bishops of Rome were opposed by other Sees; by the Successours of their owne, by Christian Academies, if this con∣ceit had formerly passed for currant with the World; How came it to passe, that whole Councels haue censured, and condemned some Bi∣shops of Rome for manifest Here∣sies, if they were perswaded, before hand, of the impossibilitie of those errours: Not to speake of Honori∣us,* 1.344 of Liberius▪ and others; the Councell of Basil shall be the voyce of common obseruation; Multi Pontifices, &c. Many Popes (say

they) are recorded to haue falne in∣to errours and heresies: Either all stories mocke vs, or else this parasi∣ticall dreame of impeccancie in iudgement, is a meere stranger: and his disguise is so foule,* 1.345 that it is no maruell if (Errare non possum) (I cannot erre) seemed to Eberhardus, Bishop of Saltzburgh, no other then the suit of an Antichrist.

SECT. III. The newnesse of the Popes Supe¦rioritie to Generall Councells.

HOw bold and dangerous a no∣ueltie is that which Cardinall Bellarmine, and with him the whole Societie, and all the late Fautors of that See (after the Florentine Sy∣node) sticke not to auouch,* 1.346 Summus Pontifex, &c. The Pope is absolutely

aboue the whole Church, and aboue a Generall Councell, so as hee ac∣knowledges no Iudge on earth ouer himselfe: How would this haue re∣lished with those (well neere) a thou∣sand Fathers in the Councell of Constance,* 1.347 who punctually deter∣mined thus. Ipsa Synodus, &c. This Synode lawfully assembled in the Holy Ghost, making a Generall Councell, representing the Catho∣like Church militant vpon earth, hath immediately power from Christ; whereunto euery man, who∣soeuer he be, of what state, or digni∣tie so euer, although he be the Pope himselfe, is bound to obey, in those things, which pertaine to faith, or to the extirpation of schisme. And fifteene yeeres after that,* 1.348 the Gene∣rall Councell of Basil, wherein was President Iulianus Cardinal of Saint Angelo, the Popes Legate, defined the same matter, in the same words. It is no maruell if Cardinall Bellar∣mine, and some others of that strain, reiect these, as vnlawfull Councels;

but they cannot deny, first, that this decree was made by both of them; Secondly, that the Diuines there as∣sembled, were (in their allowance) Catholique Doctors; and such as in other points adhered to the Ro∣man Church; in so much as they were the men by whose sentence Iohn Husse, and Hierome suffered no lesse then death; and yet euen so lately did these numerous Diuines in the voyce of the Church, define the superioritie of a Councell aboue the Pope; What speake we of this, when wee finde that the Bishops of the East excommunicated in their assembly,* 1.349 Iulius the Bishop of Rome himselfe, amongst others, without scruple, as Sozomen reporteth.

How ill would this doctrine or practice now bee endured? In so much as Gregorie of Valence dare confidently say, that whosoeuer he be that makes a Councel superior to the Pope, fights directly (though vnawares) against that most cer∣taine point of faith concerning

Saint Peters, and the Romane Bi∣shops primacie in the Church.

SECT. IV. The new presumption of Papall Dispensations.

FRom the opinion of this super∣eminent power hath flowed that common course of Dispensations with the Canons and decrees of Councells, which hath beene of late a great eye-sore to moderate behol∣ders.* 1.350 Franciscus à Victoria makes a wofull complaint of it, professing to doubt whether in the end of the the yeere, there bee more that haue leaue by this meanes to breake the lawes, then those that are tied to keepe them. Thereupon wishing (for remedy) that there were a re∣straint made of those now-bound∣lesse Dispensations; and at last, ob∣iecting

to himselfe that such a de∣cree of restriction would bee new, and not heard of in any former Councell, hee answers; (Tempore Conciliorum antiquorum, &c.) In the time of the ancient Councels, Popes were like to the other fathers of those Councells, so as there was no need of any act for holding them backe from this immoderate licence of dis∣pensing; yea, if wee doe well turne ouer the lawes, and histories of the Ancient, wee shall find that Popes did not presume so easily, and com∣monly, to dispense with decrees of Councels, but obserued them as the Oracles of God himselfe: Yea, not onely did they forbeare to doe it or∣dinarily, but perhaps not once did they euer dispense at all, against the Decrees of Councels; But now (saith he) by little, and little, are we growne to this intemperance of dis∣pensations, and to such an estate as that wee can neither abide our mis∣chiefes, nor our remedies. Thus that learned Spanyard, in an honest con∣fession

of the degenerate courses of the late Popes from the simple inte∣gritie of their Predecessours.

* 1.351What should I adde vnto these the presumptuous Dispensations with Vowes, and Oathes, with the Lawes of God himselfe, with the Law of Nature; A priuiledge ordi∣narily both yeelded, and defended by flattering Canonists; and that which meets with vs, at euerie turne, in Hostiensis, Archidiaconus, Feli∣nus, Capistranus, Triumphus, Angelus de Clauasio, Petrus de Ancorano, Pa∣normitan,* 1.352 as is largely particu∣larized by our learned Bishop of Dery.

SECT. V. The new challenge of Popes domi∣nering ouer Kings and Emperours.

I May well shut vp this Scene, with that notorious innouation of the Popes subducing himselfe from the due obedience of his once-acknow∣ledged Lord, and Soueraigne, and endeuouring to reduce all those Im∣periall powers, to his homage, and obedience.

The time was,* 1.353 when Pope Gre∣gorie could say to Mauritius, Vobis obedientiam praebere desidero; I de∣sire to giue you due obedience: And when Pope Leo came with cap and knee, to Theodosius, for a Synod to be called, with Clementia vestra con∣cedat, as Cardinall Cusanus cites it, from the historie; The time was, when (Nemo Apostolicae &c.) No man did offer to take vpon him the steering of the Apostolike Barke, till

the authoritie of the Emperour had designed him,* 1.354 as their Balbus out of their owne Law. That of Pope Gre∣gorie is plaine enough, Ecce serenis∣simus,* 1.355 &c. Behold (saith he, speaking of his owne aduancement to the Bishopricke of Rome) our gracious Lord the Emperour hath comman∣ded an Ape to be made a Lion; and surely at his command it may be cal∣led a Lion,* 1.356 but it cannot be one; so as hee must needs lay all my faults and negligences, not vpon mee, but vpon his owne pietie, which hath committed this Ministerie of power to so weake an Agent.

The time was when the Popes of Rome dated their Apostolique let∣ters with the style of the raigne of their Lords,* 1.357 the Emperours; now, euer since Pope Paschal, they care onely to note the yeere of their owne Apostleship, or Papacie.

The time was, when the holy Bishops of that See professed to suc∣ceed Saint Peter in homely simplici∣tie, in humble obedience, in pietie, in

zeale, in preaching, in teares, in suf∣ferings; now since, the case is alte∣red; the world sees, and blushes at the change; for now (Quanta inter solem & lunam, &c.* 1.358) Looke how much the Sunne is bigger then the Moone; so much is the Papall power greater then the Imperiall; Now, Papa est Dominus Imperatoris;* 1.359 The Pope is the Emperours Lord (saith their Capistranus) and the Em∣perour is subiect to the Pope as his minister or seruant, saith Triumphus,* 1.360 and lest this shold seem the fashiona∣ble word of some clawing Canonist only, heare what Pope Adrian him∣selfe saith, Vnde habet, &c. Whence hath the Emperour his Empire, but from vs? all that hee hath, hee hath wholly from vs, Behold it is in our power to giue it, to whom we list.

And to the same purpose is that of Pope Innocent the fourth, Impe∣rator est aduocatus, &c. The Empe∣rour is the Popes Aduocate, and sweares to him, and holds his Em∣pire of him.

But perhaps this place is yet too high for an Emperour; a lower will serue;* 1.361 Fit Canonicus, &c. The Em∣perour is (of course) made a Canon, and brother of the Church of La∣teran.

* 1.362Yet lower; He shall be the Sewer of his Holinesses Table, and set on the first dish, and hold the Basin for his hands.

Yet lower, he shall be the Train∣bearer to the Pope in his Walking Processions. He shall be the Quirie of his Stable, and hold his stirrope in getting vp on his Horse: He shal∣be, lastly, his very Porter to carrie his Holinesse on his shoulder. And all this, not out of will, but out of dutie.

* 1.363Where now is Augustus ab Au∣gendo, as Almain deriues him, when he suffers himselfe thus dimi∣nished. Although there is more wonder in the others exaltation; Papae!* 1.364 Men are too base to enter into comparison with him, His au∣thoritie is more then of the Saints

in Heauen, saith one, yet more,* 1.365 hee excelleth the Angels in his Iurisdi∣ction; saith another, yet, more once. The Pope seemes to make one and the same Consistory with God him∣selfe; and, which comprehends all the rest, Tues omnia, & super omnia; Thou art all, and aboue all, as the Councell of Lateran vnder Iulius.

Oh strange alteration, that the great Commanders of the World should be made the drudges of their Subiects, that Order and Soueraign∣tie should leese themselues in a pre∣tence of Pietie! That the professed Successor of him that said, Gold and siluer haue I none, should thus tram∣ple vpon Crownes; That a poore silly Worme of the Earth should rayse vp it selfe aboue all that is cal∣led God, and offer to crawle in∣to the glorious Throne of Heauen.

CHAP. XVIII. The Epilogue both of Exhor∣tation and Apologie.

NOt to wearie my Reader with more particularities of Innouation; Let now all Christians know, and be assured, that such change as they sensibly find in the head, they may as truly (though not so visibly) note in the bodie of the Roman Church, yea rather in that soule of Religion, which informeth both: And if thereupon, all our endeuour (as we protest before God, and his holy Angels) hath beene, and is, only, to reduce Rome to it selfe; that is, to recall it to that originall Truth, Pie∣tie, Synceritie, which made it long famous through the World, and happy, how vniustly are we eiected, persecuted, condemned?

But, if that Ancient Mistresse of the World shall stand vpon the

termes of her honour, and will needs plead the disparagement of her re∣tractations, and the age and autho∣ritie of these her Impositions, let me haue leaue to shut vp all, with that worthy and religious contestation of Saint Ambrose, with his Symma∣chus.

That eloquent Patron of Idola∣try had pleaded hard for the olde Rites of Heathenisme; and brings in Ancient Rome speaking thus, for her selfe▪ Optimi Principes, &c.* 1.366 Ex∣cellent Princes, the Fathers of your Countrey, reuerence yee my yeares, into which my pious Rites haue brought me: I will vse the Ceremo∣nies of my Ancestors, neither can I repent mee. I will liue after mine own fashion, because I am free. This Religion hath brought the World vnder the subiection of my Lawes; these sacred Deuotions haue driuen Hannibal from our walles, from our Capitoll; Haue I beene preserued for this, that in mine old age I should be reproued? Say, that I did see what

were to bee altered,* 1.367 yet late and shamefull is the amendement of age. To which that holy Father no lesse wittily and elegantly answers, by way of retortion, bringing in Rome to speake thus, rather. I am not a∣shamed in mine old age to be a Con∣uert, with all the rest of the World. It is surely true, that in no age it is too late to learne. Let that olde age blush that cannot mend it selfe; It is not the grauitie of yeares,* 1.368 but of manners, that deserues prayse. It is no shame to goe to the better; And when Symmachus vrges (Ma∣iorum seruandus est ritus) wee must obserue the Rites of our forefathers; Dicant igitur, (saith Saint Ambrose) Let them as well say, that all things should remayne in their owne im∣perfect Principles, that the World once ouer-couered with darknesse, offends in being shined vpon by the glorious brightnesse of the Sunne; And how much more happie is it, to haue dispelled the darknesse of the soule, then of the bodie; to bee

shined vpon by the beames of Faith, then of the Sunne. Thus he; most aptly to the present occasion; wher∣to did that blessed Father now liue, he would doubtlesse, no lesse readi∣ly apply it: Nec erubescas mutare sententiam, saith Hierome to his Ruffinus, Neuer blush to change your minde;* 1.369 you are not of such authoritie as that you should bee ashamed to confesse you haue erred: Oh that this meeke ingenuitie could haue found place in that once fa∣mous, and Orthodoxe Church of Christ; how had the whole Chri∣stian World beene as a Citie at vni∣tie in it selfe, and triumphed ouer all the proud hostilities of Paga∣nisme? But, since wee may not bee so happie, wee must sit downe; and mourne for our desolations, for our diuisions. In the meane time wee wash our hands in innocence. There are none of all these instanced parti∣culars (besides many more) where∣in the Church of Rome hath not sensibly erred in corrupt additions

to the faith; so as herein wee may iustly (before heauen and earth) warrant our disagreement of iudge∣ment from her. The rest is their act, and not ours; wee are meere pati∣ents in this schisme; and therfore go, because we are driuen; That we hold not communion with that Church, the fault is theirs; who both haue deserued this strangenesse by their errours, and made it by their vio∣lence; Contrarie to that rule which Cato in Tully giues of vnpleasing frendship, they haue not ript it in the seame, but torn it in the whole cloth.

Perhaps, I shall seeme vnto some, to haue spoken too mildly, of the estate of that debauched Church: There are that stand vpon a meere nullitie of her being, not resting in a bare deprauation; For mee, I dare not goe so farre: If she be foule, if deadly diseased (as she is) these qua∣lities cannot vtterly take of her es∣sence, or our relations.

Our Diuines indeed call vs out of Babylon, and wee run; so as here is

an actuall separation, on our parts; True, but from the corruptions (wherein there is a true confusion) not from the Church; Their verie charge implies their limitation; as it is Babylon, we must come out of it, as it is an outward visible Church,* 1.370 we neither did, nor would: This drop∣sie, that hath so swolne vp the body, doth not make it cease to bee a true body, but a sound one. The true Principles of Christianitie, which it maintaines, maintaine life in that Church; the errors which it holds,* 1.371 together with those Principles, struggle with that life, and threaten an extinction: As it is a visible Church then, we haue not detrected to hold communion with it (though the contemptuous repulse of so ma∣ny admonitions haue deserued our alienation) as Babylon, wee can haue nothing to doe with it. Like as in the course of our life; we free∣ly conuerse with those men in ciuill affaires, with whom we hate to par∣take in wickednesse.

But will not this seeme to sauour of too much indifferencie? What need wee so vehemently labour to draw from either part, and triumph in winning Proselytes; and giue them for lost, on either side, and brand them for Apostates that are won away; if (which way so euer we fall) wee cannot light out of a true visible Church of Christ? What such necessitie was there of Martyrdome, what such danger of relapses, if the Church bee with both.

Let these Sophisters know, that true charitie needs not abate any thing of zeale. If they bee acquain∣ted with the iust value of truth, they shall not enquire so much into the persons, as into the cause. What euer the Church be, if the errours be damnable, our bloud is happily spent in their impugnation; and wee must rather chuse to vndergoe a thousand deaths, then offend the Maiestie of God, in yeelding to a knowne falshood in religion; nei∣ther

doth the outward visibilitie of the Church abate ought of the hai∣nousnesse of mis-opinions, or the ve∣hemence of our oppositions. Were it Saint Peter himselfe, if hee halt in Iudaizing, Saint Paul must resist him to his face; neither is his fault lesse, because an Apostles: Yea, let me say more; Were the Church of Rome, and ours, layd vpon seuerall foundations, these errours should not be altogether so detestable, since the symbolizing in many truths makes grosse errours more intolera∣ble, as the Samaritan Idolatrie was more odious to the Iewes then meerely Paganish:* 1.372 If the dearest daughter of God vpon earth should commit spirituall whoredome, her vncleannesse is so much more to be hated, as her obligations were grea∣ter. Oh the glorious crownes ther∣fore of those blessed Martyrs of ours, who rather gaue their bodies to bee burnt to ashes, then they would betray any parcell of diuine truth.

Oh the wofull and dangerous condition of those soules, which shutting their eyes against so cleere a light, either willingly sit downe in palpable darknesse, or fall backe from the sincerity of the Gospel into these miserable enormities both of practice and doctrine. It is not for me to iudge them; that, I leaue vn∣to that high and awfull Tribunall, before which I shall once appeare with them; but this I dare say, that if that righteous Iudge shall punish either their obstinacie, or relapses with eternall damnation, he cannot but bee iustified in his iudgements, whiles in the midst of their tor∣ments, they shall bee forced to say, Thou,* 1.373 O God, art iust in all that is be∣falne vs; For thou hast done right, but we haue done wickedly.

For vs, as wee would saue our soules, let vs carefully preserue them from the contagion of Romish su∣perstition; Let vs neuer feare that our discretion can hate errour too much; Let vs awaken, our holy

zeale to a serious and feruent oppo∣sition, ioyned with a charitable en∣deuour of reclamation. Shortly, let vs hate their opinions, striue against their practice, pittie their mis-gui∣ding▪ neglect their censures, la∣bour their recouerie, pray for their saluation.

FINIS.

Notes

• * 1.1

  Ioh. 14.27.
• * 1.2

  Adrichoni descr. Hiero fol. fig. 19••.
• * 1.3

  Faciunt fau••; & v••s••e faciunt Ecclesias & Marcionitae. Ter tull. aduer. Mar∣cion. l. 4. c 5.
• * 1.4

  Ecclesiae nomen consensus, con∣cordiae{que} est Chrysost. com. in Ep. ad Gal.
• * 1.5

  Sit inter nes v∣na fides & illico pax sequetur Hier. aduers. Ruff.
• * 1.6

  Erasm. Epist. l. 20. Paulo De∣cimario.
• * 1.7

  1. Cor. 11.
• * 1.8

  Cantic. 2. vlt.
• * 1.9

  Victor. Perser. Afric. l. 5.
• * 1.10

  Spalat. de hist. Eccles. tom. vlt. lib. 7.
• * 1.11

  Melanct. Postill. de Baptismo Chri.
• * 1.12

  Diog Laert.
• * 1.13

  Hooker. Eccles. Pol. l 4. §. 3. Comment. in Euang. saepe. Patres nostri & saluberrimam consuetudinem tenuerunt vt quicquid diui∣num ac legiti∣mum, &c. Aug-Ne{que} propter pa∣leam relinqui∣mus aream Do∣mini, ne{que} prop∣ter pisees malos rumpimus retia domini Aug, Epist. 48 Sic Anabaptistae accusant Paedo∣baptismum. Pa∣pismi Cliston, contr. Smith. Sic Neariani Trinitatem ar∣guunt & arti∣culum Papae. Probant· Fascic· c. 1.
• * 1.14

  Nos fatemur sub papatu plu∣rimum esse boni Christiani, imo omne bonum Christianum; dico insuper & imo vero verum nucleum Christi∣anitatis. Luther. in Epist. ad 2. pleb. de Anabapt. cit••a Cromero de falsa relig. Lu∣theran.
• * 1.15

  Aliud est crede∣re quod Papa credit, aliud credere quod est Papae. Prolaeus. ibid. vbi supr.
• * 1.16

  Euseb. de vita Constantini. l. 3. c. 25.
• * 1.17

  Iustin. Tit. 1. §. 4. Annot. in leg. 12. Tan.
• * 1.18

  Magistris vten∣tes Ambitione & Auaritiá Bern, ad Henric Senonensem.
• * 1.19

  Quae fuerant vitia, mores fi∣unt. Ger••. de negligentia prae∣••atorum. Ex Seuet. Gra∣uam. Germ.
• * 1.20

  Matth. 13.25.
• * 1.21

  Per disciplinam & ••e••um, nun ••u imsponia. ••en.
• * 1.22

  Corrigenda & ••eformanda est Ecclesiastica dis∣ciplina quae iam diu deprauata at{que} corrup. &c. Orat. praesid. conc. Trid ses. 11 Prim or dia cun∣cta Pauida sunt. Cassiod. Luther offered 95. Conclus. to be Disputed at Wittenb. Io. Tecelius. of∣fers the con∣trarie Propos. at Francfort. Vid. hist. Conc. Trid. lib. 1. Lutherus, &c. Ita venio beatis∣sime Pater, &c. Et adhuc prost∣ratus rogo, &c. Epi. ad Leonem▪ 10 Ibid. Lut. 1 Eckius & Sil∣uester Pieríus write ag. Luth. vid. histor. Conc Trid. Saepe solutisue repestifera. Ser Iames Hogo strata Dominican Inquisitor stirs vp Pope Leo to capi∣tall punishments of Luther and his followers. Ibid hist. Concil.
• * 1.23

  A primordio iu∣stitiam vim pa∣titur statim vt coli Deus coepit inuidiam religio sortita est. Tert. Scorpiac. aduers. Gnostic. c. 8.
• * 1.24

  Bapt. Porta.
• * 1.25

  Leonis Bulla. Anno 1518.
• * 1.26

  Punitis ingenijs gliscit authori∣tas.
• * 1.27

  Erasm. Godesch. Rosemund.
• * 1.28

  Non defuisse magnos Theolo∣gos qui non ve∣rebantur affir∣mare nihil esse in Luthero quin per proba∣tos Authores defendi possit. Eras. lib. Epist. 15. Godeschalco Rosemund, &c. Theod. Bez▪ con∣tr. Andreā, &c. vid. histor, conc. Trid. l. 1.
• * 1.29

  Hulr. Zu••ng••••us in Eccl. Zurich. opon•••• se Tratij Sampsoni Me∣diolan. Francis. Hugo Constanti∣ens. Episco••us opponit se Zuin glio. ibid. Bullasecunda Leonis Papae. An. 1520.
• * 1.30

  Anna. 1518. Vid. Histor. Concil. Trid. l. 1.
• * 1.31

  Tres salui-con¦ductus concessi Protestantibus, sed quam fru∣stra. vid. Iunij animaduersiones in Bellar.
• * 1.32

  Vid Epist. Epi. Q••in{que} Eccles. in histor. Concil Trid. Iudicandi pote∣stas apud accu∣satores erat. Ruffin. hist. l 1. cap. 17. ••. q. Mu••t••, &c. 3. q. 7. Nullus debet. Sententia non praesentibus par∣tibus dicta nul¦lius moment•• est Cassiod. de Ami∣cit. c 5. Nullus ante re¦ctam cognitio∣nem causae debet priuari suo iure. Rodriguez. Cas. cons. c. 241.
• * 1.33

  Cum carpuntur vitia & inde scandalum ori∣turipso sibi scan∣dali causa est qui fecit quod argui debet, non ille qui arguit. Bernard. ad Hug. de Sancto Vict▪ Epist. 78.
• * 1.34

  Nos vetera in stauramus, noua non prodimus Eras. Godes∣chalco, &c.
• * 1.35

  Ʋide. Fregeu••l∣lij Politi{que} Re∣forme. An. 1588.
• * 1.36

  Haeresia non tam docent cre∣dere, noua, quam vetera non cre∣dere: magis e∣nim heresis in non credendo. Ioan. Lensaeus Bellidanus de Christiana libert l. 12. c. 7.
• * 1.37

  Durand. Ration. lib. 1;
• * 1.38

  Fisher. contr. D. White, & D. Featly.
• * 1.39

  Accuatio non debet admitti quae non proce∣dit ex charita∣te 4. qu. 5.
• * 1.40

  Nec inficior Rom. Ecclesiam à prisco suo de∣core & splendo∣re non parum diuersam, multisque mor∣bis, & vitijs de∣formatam. Cass∣de Offic. boni vir, &c. Vtilia vero & nolenti ingeren∣da. Bern. de vita Solit. Lutherus porre∣xit orbi pharma∣cum violentum & amarum; Id quale, quale sit optarim vt ali∣quid bonae sani∣tatis, &c. Eras. Georgio Saxon. Duci. l. 21. Nouis morbis nouis obuiandum medicamentis. Bern. ep. 161.
• * 1.41

  Dulcior est reli∣giosa castigatio, quam blanda re∣missio. Ambr. in obit. Theodos∣ser. 6.
• * 1.42

  Non fu••us sed 〈◊〉〈◊〉. ••aus••••b. ad Per••n. Qui ab Ecclesia & communio ••••, &c. Cyrill, orat. de exitis Animae. Opertebat qui∣dem nihil non ferre ne Eccle∣siam Deiscinde∣res. Di••••••. ad Nouat Euseb. l. S. c. 44. &c.
• * 1.43

  Qui statum conturbat Ec∣clesiae ab eius li∣minibus arcea∣tur. 2. Epist. A∣lexand. Pap.
• * 1.44

  Ingenia genero∣sa doceri capi∣unt, cogi non ferunt; cogere tyrannorum est, cogi tantum asi∣norum. Eras. Rosumdauo. vbi supra. Cauendum est ne cum r••m du∣biam emendare volumus maio∣ra vulnera fa∣ciamus. Alip. Aug. Epist, 239.
• * 1.45

  Index Expur∣gat. Belg. iussu Phil. 2. An∣twerp. Offic. Plaut. In Catholicis veteribus alios plurimos, &c.
• * 1.46

  Magdeb, Cent. 2.
• * 1.47

  Quae 〈◊〉〈◊〉 deprauata at{que} corr••sp••a, ••arum 〈…〉〈…〉 haere∣••••••m magna ex pa•••• causa ori∣go{que} ••x••iti••. O∣re••, praes, Cone. Trid. sess. 11. Pe••••us Oxon. sum. concil. sub sixto 4. Si authoritas quaer. tur. orbis 〈◊〉〈◊〉 est vr••••e 〈…〉〈…〉 fuerit 〈…〉〈…〉 Romae, siue Eu¦••••••lij Hic 〈…〉〈…〉 ••gria. 〈◊〉〈◊〉 d••ctr. fid. Tem. 1 •• •• P••s••us. Hierar. Eccl. l. 6.3. Turrect•• 〈◊〉〈◊〉, & alij Vid. Mart. 〈◊〉〈◊〉. lib. 4. c. 2. §. 6.
• * 1.48

  Answer of the Bishop of S. Dauids Chapl. to Fisher. Nec Papa, nec Episcopus pro∣prie potest pro∣positionem ali∣haereticare,
• * 1.49

  Gers. An liceat in causis fidei, &c.
• * 1.50

  Nil. Thessal. O∣rat. de dissens. Is proprie haere∣ticus dicitur qui suo ipsius iudi∣cio condemnatus s•••• sponte seip∣sum eijcit ab Ecclesia. Hosius de legiti∣mis Iudicibus rerum, Ecclesia∣s••icarum. l. 2.
• * 1.51

  Subesse Roma∣no, &c. Extr. de maior. & obe••. vnam, &c.
• t 1.52

  S••lu. Prier. Epitom. resp. ad Luther. l. 2. c. 7.
• * 1.53

  Nilus imputat diuisiones orbis Christiani prae∣sumptioni Ro∣manae Ecclesiae, quae susceperit in se absque Graecis definire de rebus fidei, & contra senti∣entes anathema te ferire. Orat. de dissens. Ec∣cles.
• * 1.54

  Ego si peregri∣num dogma in∣duxero ipse pec∣caui, Bern. in Cant. ser. 30. Cit. Demosth. Annotat. in leg. 12. Tab.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Modest. Annot. ibid.
• * 1.56

  Card. de Mon∣te praes. Concil. Orat. sua. sess. 11. professes what they meant to haue dispatcht in 15. dayes; cost seuen moneths worke. Vnica formalis causa est iu••titia Dei non qua ip∣sa iustus est, sed qua nos iustos facit, &c. Concil. Trid. sess. 6.
• * 1.57

  Secundum pro∣priam cuiusque dispositionem & cooperationem. ibid. Si quis dixerit, &c. per eam ip∣sam for maliter iustos esse. Vel sola imputatione iustitiae Christi, vel sola remissi∣one peccatorum &c. anathema sit. Can. 10.11.
• * 1.58

  Nunquam re∣mittetur culpa quin fimul in∣sundatur iusti∣tia. Bell. l. 2. de Iustificat. c. 13.
• * 1.59

  Perfecta sunt o∣pera Dei ex Deuter. 32. Bel∣larm. l. 2. de Iu∣stif. c. 14. Iustitiam in no∣bis recipientes vnusquisque su∣am secundum mensuram quam Spiritus Sanctus parti∣tur singulis pro∣ut vult, & se∣cundum propri∣am cuiusque dispositionem. Conc. Trid. vbi supra.
• * 1.60

  Forense vocab. Iustif. verbum Iustificandi in alia significatio∣ne vfurpant pa∣tres. Chemnit. exam de Iustif. Causa formalis propter quam homo dicitur iustus coram Deo, Bell. l. 2. de Iustif. c. 1.
• * 1.61

  Yet in the next Chapter he corrects this propter in Chemnitius; and expresses it by per. l. 2. c. 2. Chrysost. in Gen. hom. 2. O mise∣recordiae mag∣nitudinem, &c. repente{que} iustus apparet. Chrys. in Galat. c. 3. Crux sustu∣lit execratio∣nem fides inue∣xit iustitiam iu∣stitiam iustitia vero gratiam spiritus allexit. Ambros. de Ia∣cob. & vita bea∣ta. Non operi∣bus iustificamur sed fide, quo∣niam carnalis infirmitas, &c. Ibid. c. 6. Non gloriabor quia mens, &c. Similiter de Cain & Abel. l. 1. c. 9. de fuga, sec. c. 3 & 7.
• * 1.62

  Hieron. aduers. Pelag. l. 1. Tunc iusti sumus im∣perfectos nos, &c.
• * 1.63

  Gregor. in E∣zech. hom. 7. ad finem iustus igitur aduoca∣tus noster, &c.
• * 1.64

  Ergo fratres, omnes de pleni∣tudine eius ac∣cepimus, de pl••∣nitudine mise∣recordiae, &c. Quid? Remis∣sionem peccato∣rum vt iustifi∣caremur ex fide, August. Tract. 3. in Ioannem·
• * 1.65

  Omnes qui ex Adam cum pec∣cato, peccatores omnes qui per Christum iustifi∣cati, iusti non in se, sed in illo. Nam in se si in∣terroges Adam sunt &c. Ibid. August.
• * 1.66

  Laetamini &c. O qui laetamini in vobis, O im∣pij, O superbi qui laetamini in vobis; iam cre∣dentes in eum qui iustificat impium, &c. Aug. 2. Enar∣rat in Psal. 31. Quis accusauit, &c. Sufficit mi∣hi ad omnem iustitiam solum habere propitiū cui soli peccaui.
• * 1.67

  Omne quod &c. Non peccare Dei iustitia est: hominis iustitia indulgentia Dei, Bern. in Cantic. ser. 23. Et si miserecor∣dia Domini, &c. Nunquid iusti∣tias meas. Do∣mine memora∣bor iustitae ••ue soli••es, &c.
• * 1.68

  Non est pallium breue, &c.
• * 1.69

  Et te pariter & me operiet lar∣giter larga & aeterna iustitia, &c. Bern. sup. Cant. serm. 61.
• * 1.70

  Bellarm. de Iu∣stif. l 2. c. 1. & l. 3. c. 3.
• * 1.71

  Qui liber ab omnibus erudi∣toribus Theolo¦gis etiam per I∣taliam & Gal∣liam summope••e commendatus fui••, &c. Cass. Consult. Art. 4.
• * 1.72

  Nos dicimus ho∣minem per fi∣dem donum iu∣stificationis tum demum accipe∣re, &c. Enchi∣rid. Colon.
• * 1.73

  Can. loc. com. l. 7. c. 3. res. haec de Caiet.
• * 1.74

  Quò iuniores, cò perspicacio∣res. Salmer. in Rom. 5. Disput. 51.
• * 1.75

  Haereses non tam nouitas quam veritas reuincit. Ter∣tull. de Veland. Virgin.
• * 1.76

  Iob 9.2, 3.
• * 1.77

  Prou. 20.9.
• * 1.78

  Eccles. 7.20.
• * 1.79

  Psal. 141.2.
• * 1.80

  Psal, 130.3.
• * 1.81

  Esa. 64.6.
• * 1.82

  Rom. 7.23.
• * 1.83

  Iam. 3.2.
• * 1.84

  1 Ioh. 1, 8.
• * 1.85

  Acts 13.39.
• * 1.86

  Rom. 3.24.
• * 1.87

  Ephes. 2.8, 9.
• * 1.88

  Rom 3.22.
• * 1.89

  Rom. 4.5.
• * 1.90

  2 Cor. 5.21.
• * 1.91

  Philip. 3.9.
• * 1.92

  Rom. 5 1.
• * 1.93

  Rom. 8 33. 2 Cor. 5.19. 2 Cor. 5.21. Rom. 3.28. Rom. 4 6. Ad haec vide. Gen. 15.6. Esa. 45.25. Esa. 50.8. Esa. 53.11. Rom. 3.20. & 3.26. Rom. 3.30. Rom 4 2, 3. Rom. 4.9. & 16. Rom. 5.9.18.19 Rom 8 1. Rom. 10.5, 10. 1 Cor. 4 4. Gal. 2.16. Gal. 3.6. Gal. 3.11.22.24.
• * 1.94

  Non maius est creare coelum & terram quàm peccatores iusti∣ficare. Gers. Tract. sup. Mag∣nificat. 10.
• * 1.95

  Bern. de verbis Esai. ser. 5.
• * 1.96

  Hieron. ad Cte∣siphontem.
• * 1.97

  Hieron. de filio prodigo.
• * 1.98

  Bern. in Cantic. ser. 73. Iustitia actualis imperfecta &c. non desinit ta∣men esse vera iustitia, & suo quodam modo perfecta. Bell. de Iustif. l. 2. c. 14.
• * 1.99

  Aug. ad Hieron. ep. 29.
• * 1.100

  Concil. Trid. sess. 6. c. 16. can. 32. si quis &c. augmentum gratiae, vitam aeternam, & ip∣sius vitae aeternae consecutionem Anathema sit, &c.
• * 1.101

  O foelix culpa quae talem me∣ruit habere sal∣uatorem, Eccle∣sia cauit in be∣nedictione Ce∣rei. Salm. in 1 Tim. 1. Apo∣stoli à suis ciui∣bus occidi meru∣erunt, Aug. in Psal. 35. Maiorest mea iniquitas quàm vt veniam me∣rear. Gen. 3. Vulg. Tral. vid. Mort. Appell.
• * 1.102

  Manet sempi∣terna requies, &c. Basil. in Psal. 114. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ʋeteres omnes summo consen∣su tradunt, &c. cassand. Con∣sult. de bonis quaest.
• * 1.103

  Neque ab hac &c. Scholastici scriptores & re∣centiores Eccle∣siastici, &c.
• * 1.104

  Tho. Wald. tom. 6. sacr. Tit. 1. c. 7. Thomas Wald. praeclarus Wicklifistarum impugnator. Andr. Vega. l. 7. de Causis Iustif. c. 24.
• * 1.105

  Royard. tom. 5. Dominic. 11. post Pentecost.
• * 1.106

  Luc. 17.9, 10.
• * 1.107

  Rom. 4.4.
• * 1.108

  Ephes. 2.8.
• * 1.109

  Rom. 11.6.
• * 1.110

  Tit. 3.5.
• * 1.111

  Rom. 5.23.
• * 1.112

  Alex. Pesaut. m. 1.2ae. qu. 4. Artic. 4. disp. 4.
• * 1.113

  Gloria est gra∣tia consumma∣ta. P. Ferius Specim. Schol. Orth. c. 13.
• * 1.114

  1 Cor. 4.7.
• * 1.115

  Pesaut. in. 3. Th. q. 1. art. 2. Valor physicus & entitatiu••••s operum Christi, &c.
• * 1.116

  Absit vt iusti vitam aeternam expectent sicut pauper eleemo∣synam. Ruard. Tap. ex Artic. Colon. Aug. de verb. Apost. ser. 2.
• * 1.117

  Fons Idoloma∣niarum Trans∣substan. Me∣lanct. Ad ami∣cum, 1544. Boxhorn. Isag. ad concord. l. 3.
• * 1.118

  Fox Acts and Mon. passim.
• * 1.119

  〈…〉〈…〉, &c Concil. T••••d. de Trans∣sub. c. 4. Ca••. 2.
• * 1.120

  In Syraxi s••ro ••ran subsia••tia∣tionem de fi••••••it Ecclesia. Diu satis erat crede∣re, siue sub pa••e consecra••o, si••e qu••cunque mo∣do adesse verum corpus Christi, Eras. Annot. in 1 Cor. 7.
• * 1.121

  Bellar. de Eu∣char. l. 3. c. 23.
• * 1.122

  Ibid. Bellar.
• * 1.123

  Consitente eti∣am Suarez.
• * 1.124

  Saltem ab annis ••••••••ngentis dog∣••a ••ranssub. 〈◊〉〈◊〉 anathemate ••••b••••tum. Bell. de Euch. l. 3. c. 21.
• * 1.125

  Concil. Florent. ••••ss. vlt.
• * 1.126

  Se firmiter cre∣dere verbis illis Dominicis sa∣cramentum fi∣eri, Ibid. sess. vlt.
• * 1.127

  Act. Theol. Wit∣tenberg. Ann. 1584.
• * 1.128

  Whitak. contr. ••ur. l. ••. fol. 220.
• * 1.129

  Ignat. ad Smyr. Iren. l. 5. cont. haeres. Tertull. de resur. Orig. hom. 5. in diuer. loc. Cyprian. de Coena Dom. Ba∣sil. in reg. breu. q. 172. Greg. Nyssen. in Ca••e∣chet. Cyrill Hie∣rosol. Cat. myst. 4. Hilar. l. 8. de Trinit. Ambr. de sacr. l. 4. c. 4. & 5 Greg. Naz. in Epit. Gorgon. Epiph. in Anch. Chrys. hom 24. in 1 Cor. Cyril Alex. Epist▪ ad Caelesyrium. Aug. in Psal. 33. 〈◊〉〈◊〉 ad Hedib. Theodor. dial 3. I. eoser. 6. de Ieiunio. Damas. l. 4 de fid. orth. Theophylact. in Luc 22. Et quidem mu∣tatur; Est enim alia elementi natura, Sacra∣mentialia. Eliens. cont. Bell. Bellar. de Eu∣char. l. 2. c. 4.
• * 1.130

  Bish. Mortons Appell.
• * 1.131

  Gel••s. Pap. de duabus Christ. nat. Biblioth. Patr. Tom. 4.
• * 1.132

  August. in Psal. 98.
• * 1.133

  Non hoc ipsum corpus quod vi∣detis &c. neque hunc ipsum san∣guinem, &c. sa∣cramentum vo∣bis aliquod com. &c. Vbi slagitiam, &c. Aug. de doctrin. Christ. l. 3. c. 16.
• * 1.134

  Tertull. contr. Marcionem. l. 4. Theoder Dial 2. & 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Carnale est du∣bitare quo modo de coelo descen∣dit, &c. & quo∣modo possit car∣nem suam dare ad mandecan∣dum; Haec in∣quam omnia carnalia, quae mystica & s••iri∣taliter intelli∣genda sunt. Chrys. in cap. 6. Ioan. hom 46.
• * 1.135

  Simpliciter vt res dicuntur ne∣que aliud quip∣piam excogita∣re, &c. ibid. In iliud si quis dixerit contra filium h••m▪
• a 1.136

  Contr. Try∣phon.
• b 1.137

  Hom. 7. in Leuit.
• c 1.138

  De Coena Dom.
• d 1.139

  In Epitaph. Caesarij, & ad ciues Nazaian.
• e 1.140

  L. de Baptis.
• f 1.141

  In Esa. 66.
• g 1.142

  Lib. 8. de Trin.
• h 1.143

  In Ioan. l. 3. c. 34.
• i 1.144

  Hom. 27.
• k 1.145

  Lib. de Corp. & Sang. &c. Albin. in Ioa ••. c. 6.
• * 1.146

  Dentibus pre∣mat, &c.
• * 1.147

  Sicu•• etiam a••∣te nos intellexe∣runt homines Dei. Ibid.
• * 1.148

  Ioh. 16.29.
• * 1.149

  Anno 1215.
• * 1.150

  Iohn 6.55.
• * 1.151

  Iohn 6.51.
• * 1.152

  1. Cor. 12.27.
• * 1.153

  Mat. 26.26.
• * 1.154

  Marke 14.21.
• * 1.155

  Luc. 22.19.
• * 1.156

  1. Cor. 11.26.
• * 1.157

  Heb. 2.17.
• * 1.158

  Acts 3.21.
• * 1.159

  Mat. 28.6.
• * 1.160

  Aug. de vtil. cred. c. 14.
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.162

  Quod cum af∣fi••matur nega∣tur impossibile & ••t implicat contradictio∣•••••• Ca••••••n in ••••p••••c. contra∣••••••.
• * 1.163

  Spatia locorum tolle corpuribus Aug. Ep. 57.
• * 1.164

  Nicetas. In Na∣zianz. Orat. de Pontec. quidam ne cogitatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sic & Aug. Tolle ipsa corpora qualita∣tibus, &c. Nam siverè se∣ctionem & par∣titionem diuina natura recipe∣ret, &c. Cyrill. Alex. Tom 2. dialog. de Trin. lib▪ 2.
• * 1.165

  Resp. ad Epist. viri docti.
• * 1.166

  Constant. Synod. sess. 13.
• * 1.167

  Inter alia, prop∣ter periculum effusionis. Io. de burgo. 4. partis cap. 8.
• * 1.168

  Ibid.
• * 1.169

  Cassand. consult. de vtra{que} spec. sacr. &c.
• * 1.170

  Liturg. Basil. & Chrysost.
• * 1.171

  Vid. Cassand. consult. vbi su∣pra.
• * 1.172

  In Epist. ad Phi∣ladelph.
• * 1.173

  Lib. 1 Ep. 2.
• * 1.174

  Lib. de Coena dom.
• * 1.175

  Quaest. in Le∣uit. 57. Grat. decret. de Consecrat. dist. 2. c. 12. comperi∣mus.
• * 1.176

  Diuisio vnius eiusdem mysterij non sine grandi sacrilegio potest peruenire.
• * 1.177

  Etsi. Christus Dominus, &c. non tamen illa institutio & traditio eo tendunt vt om∣nes Christi fide∣les statuto domi∣ni ad vtram{que} speciem accipien∣dam astringan∣tur, &c. Concil. Trid. sess. 5. sub Pio Anno 1562 cap. 1.
• * 1.178

  1. Cor. 1.2.
• * 1.179

  Nihil differt sacerdos à subdi∣to quando fru∣endum est my∣sterijs, Chrysost.
• * 1.180

  1. Cor. 11.28.
• * 1.181

  Gal. 3.15.
• * 1.182

  Doct. White cont. Fisherum.
• * 1.183

  Macarium in altare insult as∣se, mensam do∣mini euertisse, Socrat. l. 1. c. 10· Chrys. in Ps. 95.
• * 1.184

  Concil. Trid. sess. 6. c. 2. can. 1. Verum, pro∣prium propitia∣torium, &c.
• * 1.185

  In lib. sent. Prosp. Hom. 17. ad Hebr.
• * 1.186

  Prece mystica consecratur no∣bis in memoria dominicae passio∣nis. Lomb. sent. l. 4. d. 12.
• * 1.187

  Cassand. consult. de sacrificio. Et Ibidem, hoc autem sacrifi∣cium exemplar est illius. Chrys. vbi supra.
• * 1.188

  Si qu••s dixerit Missae Sacrifi∣cium antum esse laudis & tiarum actionis, &c. Sess. 6. cap. 9.
• * 1.189

  Heb. 7.27.
• * 1.190

  Co•• Tri••. sess. 6 cap. 2.
• * 1.191

  Heb. 10.10.
• * 1.192

  Verse 11, 12.
• * 1.193

  Verse 13, 14.
• * 1.194

  Sola offerendi ratione diuersa. Ibid. Concil. Trid
• * 1.195

  Heb. 9.12.
• * 1.196

  Cassand. Con∣sult. de sacrif.
• * 1.197

  Bell. l. 1. de Mis∣sa, cap. 2.
• * 1.198

  Io▪ de Burg 4. partis c. 8. de Ministratione Euch. Salmer. Tom. 8. Tract. 29. An Euchar. sit pro∣prie sacrificium
• * 1.199

  1. Cor. 10.8.
• * 1.200

  Epist. Epiphan. Inter opera Hierom. &c.
• * 1.201

  Quae contra re∣ligionem no∣stram veniunt, &c.
• * 1.202

  Biblioth. Patr. ••om. 9.
• * 1.203

  Greg Epi••t. l. 9. Epist. 9. Indict. 4
• * 1.204

  Cassand. Con∣sult. 2••. Artic. de cultu Imag.
• * 1.205

  Rog. Houeden. Part. Annal 1. Anno 792. fol. 3
• * 1.206

  Ʋid. Binium in vita Constantini P.
• * 1.207

  Beda Eccles. hist. Angl. l. 1. c. 25. &c.
• m 1.208

  Azorius In∣stitut. l. 9. c. 6. cites for this opinion. Alex. p. 3. q. 30. memb. 3. art. 3. Albert. 3. d. 9. art. 4. Bonauent. 3. d. 9 1. q. Richard. 3. d. 9. art 2. q 1. Palud. 3. d. 9. q. 1. Marsil. 3. q. 8. Henriq. quod· lib. 10 q. 6. Cent. 2. c. 5.
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sept. simulachr. vers. Acts 7.41. & 15.20. 1. Cor. 12.2. 1. Iohn 5.21.
• * 1.210

  Leuit. 26.1. Deut 16.22. Esay 42.17. & 45.16. Mich 5.13. Abac. 2.18, 19. Zach. 10 2. Esay 2 8. & 3••.22. & 41 7 & verse 22, 23, 24 29. & Esay 44.12. Ier. 7.18 & 8.9. & 10.8. Ezec. 6.3. & 13 & 20.28.32. Ezec. 23.27. Ose 8.4, 5. Mic. 1.7.
• * 1.211

  Deut. 27.15.
• * 1.212

  Durand. Rati∣on. l. 1. c. 3. Ex his & similibus anthoritatibus reprobatur ••i∣mius imaginem vsus.
• * 1.213

  1. Pet. 4.3. We turne it well abhomi∣nable Idola∣tries. Greg. Val. l. 2. Apol. de Idol. c. 7. Ne{que} absurde profecto putaue∣ris. B. Patrum insinuauisse cul∣tum aliquem si∣mulachrorum rectum esse, &c. contra Her∣brandum.
• * 1.214

  Esay 40.18.
• * 1.215

  Deut. 4.15.
• * 1.216

  Esay 42.8. Si quis puram creaturam prop∣ter quamcun{que} excellentiam colit cultu & honore maiori quam puro hu∣mano, culius hic iam accedit ad cultum religio∣sum & per cons. ad diuinum Spalat. de Rep. Eccl. l. 7. c. 12.
• * 1.217

  Sed ne{que} Elias adorandus est, etiamsi in viuis sit, ne{que} Ioannes adorandus, &c. Epiphan. cont. Collyrid. her. 79. Acts 10 26. Reuel 19.10. Diog. Laert.
• * 1.218

  Per illa colitur Deus Less. de Iu∣re, &c. de relig. l. 2.36. dub. Cassand. Cons. Art. 21.
• * 1.219

  Nos non dico Martyrio reli∣quias &c. Hier. ad Riparium.
• * 1.220

  His••••••▪ Concil. Tr••••. l. 1.
• * 1.221

  De'vanit. scient. c. 61. De Inuent. rep. lib. 8. c. 1. Dies Indulgen∣tiam referuntur ad poenitentias pro vita iniun∣ctas. Gers. reg. moral.
• * 1.222

  Greg. de Val. & Bellar. l. 2. de Indulgent.
• * 1.223

  Chemn. Exam. de Indulgen. c. 4.
• * 1.224

  Ibid.
• * 1.225

  For well-neere a thou∣sand two hun∣dred yeares.
• * 1.226

  Bellar. lib. 2. de Indulgent. c. 17.
• * 1.227

  Aug. Enchir. c. 69. De Ciuit. Dei, l. 21. c. 26. Quicquid sit quod illo signifi∣catur sum Ab∣brabae confess. l. 9 c. 3. Serm. de Temp. 232. Qui cum Christo regnare non meruerit, cum diabolo abs∣que dubitatione peribit &c. ibid. and the like De civitate Dei, l. 21. cap. 25. Cypr. contra De∣metrian. ad fi∣nem. Hic etiam nobis est. prompta me∣dela, Post autem clau∣sa est omnis me∣dicina salutis.
• * 1.228

  Naz. Car. de re∣bus suis. Carm. 1. fig. 13. c. Ambros. orat. de obitu Theodos. ad medium, &c.
• * 1.229

  Eras. Epist. l. 20. Hier. Agathio.
• * 1.230

  Esay 43.25.
• * 1.231

  Esay 44.22.
• * 1.232

  Psal. 51.7.
• * 1.233

  1. Iohn 1.9.
• * 1.234

  Mat. 6.12.
• * 1.235

  Mar. 2.5.
• * 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c· Iohn 5.24.
• * 1.237

  2. Cor. 5.1.
• * 1.238

  Wisd. 3.1.
• * 1.239

  Verse 3.
• * 1.240

  Reuel. 14.13.
• * 1.241

  Collegia clerico∣rum & conuen∣tus religiosorum aspergunt & in∣censant corpus Papae, & ab∣soluunt. Sacr. Cerem.
• * 1.242

  Cai••t. in 1. Cor. 14. Ex hac Paul•• doctrina h••be∣tur quod ••••e∣li••s ad aedis••••a∣tion. in Ecclesiae est orationes publicas quae audiente po••u•••• dicantur dici lingua communi clericis & po••u∣lo quàm dici La∣tine. Lyr. ibid. Concil. Later. Anno 1215.
• * 1.243

  Thom. Aquin∣in•• Cor. c. 4.
• * 1.244

  Nec lingua vul∣garis populo subtracta est, sed populus ab e a recessit. Eras. de∣clarat. ad Cen∣sur. Purif. tit. 12. sect. 14. Bed histor. l. 1.
• * 1.245

  Longaeuae 〈…〉〈…〉 non 〈…〉〈…〉 ritas 〈…〉〈…〉 con••uet, &c
• * 1.246

  1. Cor. 14.5, 6
• * 1.247

  Verse 9.
• * 1.248

  Verse 11.
• * 1.249

  Verse 13.
• * 1.250

  Verse 14.
• * 1.251

  Verse 19.
• * 1.252

  Verse 23.
• * 1.253

  Salmeron in illa vos estis sal ter∣rae. Ex Lactan∣ctio.
• * 1.254

  Laurent. Pres∣byt. Pisanus, Para∣dox. Euangelic.
• * 1.255

  Quid prodest fons signatus?
• * 1.256

  I••c. Graph. de∣cis. aur. Sylu quaest. 80. Artic. 9.
• * 1.257

  Concil. Trid. Si quis dixerit in Sacram. Poe∣nitentiae ad re∣missionem, &c. Anath. &c. Sess. 14. Gloss. Grat. de Poenit. dist. 5. c. In poenitentia. Graeci solummo∣do Deo confi∣tendum dicunt. de poenit. d. 1.
• * 1.258

  Multa alia & magni ponderis emendata sunt. In notis ibid.
• * 1.259

  Bellar. de poenit. l. 3. c. 1. In Annot. Hier. ad Ocean. In notis Tertull. de poenitent. &c.
• * 1.260

  De presbyt. poe∣nitentiarijs, vi∣de Socrat. l. 5. c. 19.
• * 1.261

  Beat. Rhenan. Argum. in Tert. de poenitentia.
• * 1.262

  Argentora∣tum, &c.
• * 1.263

  Iohn 20.23.
• * 1.264

  Iames 5.16.
• * 1.265

  Acts 19.18.
• * 1.266

  Iohn 20.21.
• * 1.267

  Mat. 9.2.
• * 1.268

  Rom. 5.1.
• * 1.269

  Chrys. in Ps. 50.
• * 1.270

  Sayr. Summa Cas. Nauar.
• * 1.271

  Isaac. Syr. presb. Antiochen. de Contempt. mun∣di. &c.
• * 1.272

  Cassand. consult. Art. de Confess. Lind. Pan••pl. l 4.
• * 1.273

  C••ss. ibid.
• * 1.274

  Resp. ad Fishe∣rum.
• * 1.275

  Spalat. de Resp. Eccl. l. 7. c. 12. § 16.
• * 1.276

  Rex Iacob. prae¦monit. ad Prin∣cipes, &c.
• * 1.277

  Niceph. l. 15. c. 28.
• * 1.278

  Ecclesiae Catho∣licae commodis∣sima, ibid.
• * 1.279

  Ios. Scalig. Notis in Nouum Test.
• * 1.280

  Stap. l. de au∣thor. scr.
• * 1.281

  Chrysost. Homil. de poenitentia, hom. 4. Which place, the Margine of the Latine Edition of Ve∣nice, set forth by the authori∣tie of the In∣quisition, tels vs, (and wee must beleeue it) makes no∣thing against Inuocation of Saints. Vide Ibid.
• * 1.282

  Spalat. l. 7. c. 12. § 26. Gul. Altis. in 4. sent. &c. Dea, primas Coe∣li, &c. praecipe Angelis vt nos custodiant. In Rosar. Canon. Reg. Anonym. Diuidunt co∣ram Patre inter se mater & si∣lius pietatis of∣ficia, & con∣dunt inter se re∣conciliationis nostrae inuiola∣bile testamen∣tum. Arnold. Carnot. de lau∣dibus 5. virg. Lud. Ʋiues in Aug. de Ciuitat. Dei l. 8. c. vlt.
• * 1.283

  Nam & plebem rudiorem reli∣giose &c. Et magis plurimos interne religioso affectu erga Beatam Ʋirg. &c. quam erga Christum, Spa∣lat. de Re. Eccl. l. 7. c. 12. s. 28.
• * 1.284

  Ego certè ab Autiquitate non recedo nisi coa∣ctus Zanch. in Coloss.
• * 1.285

  Iob 14.20,
• * 1.286

  Verse 21.
• * 1.287

  Eccles. 9.5,
• * 1.288

  Verse 6.
• * 1.289

  Esay 63.16.
• * 1.290

  2. Kings 22.20.
• * 1.291

  August. de cura pro••n ort. ge∣rend. cap. 13.
• * 1.292

  Hieron. in Ec∣cles. 3. ad fin.
• * 1.293

  Psal. 7.10.
• * 1.294

  Psal. 4••.22. & 139, 1.4. & 13. Prou. 15 11. & 17.3. & 24.12.
• * 1.295

  Ier. 21.20. & 17.10. & 20.12.
• * 1.296

  1. Kings 8.39.
• * 1.297

  Psal. 50.14.
• * 1.298

  1. Tim. 2.5.
• * 1.299

  Ephes. 2.1••.
• * 1.300

  Heb. 7.25.
• * 1.301

  Hugo de Sancto Vict. de sacr. l 2
• * 1.302

  Summa Caran∣zae, &c.
• * 1.303

  Concil. Trid. Cess 7. Can. 1.
• * 1.304

  Cassand. Con∣sult. Art. 13. de numero sacr.
• * 1.305

  Luther de cap∣ti••••t. Babyl. I•• loc. com. Cas¦s•••• l. ibid. Thus all Anti∣quitie runnes upon two. ••em recognit. 〈◊〉〈◊〉. A∣•• 2 tertull de 〈◊〉〈◊〉 Milit. & 〈…〉〈…〉 2. Epist. 1. 〈…〉〈…〉 August, &c.
• * 1.306

  Suar. Tom. 4. disp. ••9. s. 2. Vid Mort. Ap¦••ell. l. 2. c. 26. §. 5.
• * 1.307

  Marc. 6.13. Iames 5.
• * 1.308

  Franc. Iun. Ani∣madu. in Bellar. l. de verb. Dei. 4.
• * 1.309

  1. Cor. 10.1.
• * 1.310

  Verse 2, 3.
• * 1.311

  Verse 4. &c.
• * 1.312

  Concil. Trid. Sess. 4.
• * 1.313

  In his rebus de quibus nihil certi flatuit scriptura diui∣na, mos populi Dei vel instituta maiorum pro lege tenenda sunt. August. Epist. 86.
• * 1.314

  Aug. l. 2. de do∣ctrina Christ. c. 9 In his quae aper∣tè posita sunt in Scriptura in∣ueniuntur illa omnia quae con∣tinent fidem mores{que} viueun∣di. Bell. l. 4. de verb. Dei. 6.11.
• * 1.315

  Athanas. l. 4. cont. Gent. Ini∣tio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sufficiunt per se vertit Nannius. Tert. lib. aduers. Hermogenem.
• * 1.316

  2. Tim, 3.16.
• * 1.317

  Bellar. de verbo Dei, l. 4. c. 10.
• * 1.318

  2. Tim. 3.17.
• * 1.319

  2. Tim. 3.15.
• * 1.320

  Prou. 30.5, 6.
• * 1.321

  Psal. 19.7, 8.
• * 1.322

  Matth. 15.9.
• * 1.323

  Epiphan. in hae∣res. Ptolom. Hieron. in c. 8. Isa. Et in Epist. ad Algas. q. 10.
• * 1.324

  Matth. 5.21, 27, 33.
• * 1.325

  Serious Dis∣swasiue, &c.
• * 1.326

  Haereseos mater est principatus cupiditas, Chry∣sost. in Gal. 5.
• * 1.327

  Neque enim quisquam no∣strum Episco∣pum Episcopo∣rum se consti∣tuit, aut tyran∣nico terrore ad obsequendi necessitatem suos, adigit. O∣rat. Cypr. in Syn. Greg. Epist. l. 4. Epist. 32. & 34.
• * 1.328

  Et lib. 6. Ep. 24.
• * 1.329

  Nouum, scele∣stum, profa∣num, &c. Et lib. 4. Epist. 38.39. &c.
• * 1.330

  Nunquam pium virum huius∣modi titulis v∣sum esse, &c. nullum praede∣cessorum meo∣rum, &c.
• * 1.331

  Pelag. 2. omni∣bus Episcopis il∣licite à Ioanne & Decret. p. 1. dist. 99. c. 4. Nullus, &c.
• * 1.332

  Baron. An. 606.
• * 1.333

  Plat. in vita Bo∣nif. 3.
• * 1.334

  Gregorius mi∣gra••it ad domi∣num, &c. A quo, &c. vt ipsius authoritate, &c. Otho Frising. l. 5. c. 8.
• * 1.335

  Concil. 5. Gener. Act. 15.
• * 1.336

  Seuer. Bin. in notis Concil. Chalced.
• * 1.337

  Caranz. Epi∣tom. Concil.
• * 1.338

  Sedes Apostolica Nobis praesenti∣bus humiliari non debet. Ibid.
• * 1.339

  Constantinopoli∣tano, Episcopo damnato Eccle∣sia••um omnium primam esse Ro∣manam, Caranz. Epit.
• * 1.340

  Concil. Carthag. 3. Can. 20. De••r. p. 1. d. 99. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pri∣••••••eg••um con∣cessum à Iusti∣niano. S••ncimus senior•• Rome Papam primum esse omnium sa∣cerdo••••m. Praerog. ante a∣lios refidendi. Cod. de sacr••s. Eccl. decerni∣mi••s.
• * 1.341

  Inf••uentia vi∣tae. Capistran. Inf••uentia regi∣minis. August. Triumph.
• * 1.342

  Bin. in Concil. Florent.
• * 1.343

  P. Emyl. hist. Gall.
• * 1.344

  Multi Pontifi∣ces in errores & haereses lapsi esse leguntur Concil. Basil. in Ep. Sy∣nod.
• * 1.345

  Auentin. l. 7.
• * 1.346

  Bell. l. 2. de Con∣cil. c. 17.
• * 1.347

  Concil. Const. Sess. 4. & 5. Caranz. Anno 1415.
• * 1.348

  Anno 1431.
• * 1.349

  Sozom. l. 3. c. 11.
• * 1.350

  Fr. Ʋictor. Re∣le••t. de potest. Papae & Concil. pag. 151.
• * 1.351

  Pontificalis au∣thoritas à iura∣mento fid. ••a∣t••s absoluit. de∣cr p. 2 15. q. 6. ••liùs. Almain de po∣test. Eccles. & ••aica c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the rule of old.
• * 1.352

  Diatrib. Papa Antichrist. l. 4. cap. 9.
• * 1.353

  Greg. lib. 4. Ep. 32. & serenis∣simis iussionibus obedientiam praebeo. Ibid.
• * 1.354

  Hieron. Balb. de Cor.
• * 1.355

  Ecce serenissi∣mus dominus Imperator fieri simiam le••••em iussit, &c. Greg. Epist. 5.
• * 1.356

  Qui virtutis ministerium infirmo commi∣sit, ibid. G••i••ciard. l. 4. Hist. Imperante Carolo domino nostro.
• * 1.357

  Paschalis Anno Euangelij 1070. primus omissis Imperatoris an∣nis sui pontifi∣ca••us annos sub∣scripsit. In data. Aposto∣latus nostri, An∣no 1. Dein Pon∣tificatus. Lib. Sacr. Cerem.
• * 1.358

  Greg. l. 1. de maior. & obed. ex Innoc.
• * 1.359

  Capis••r. 77.
• * 1.360

  Aug. Triumph. q. 44.1. Ʋide diatr. Derens. Episc. l. 4. c. 3. §. 2. Vnde habet Im∣perator Impe∣rium nisi à n••bis: Imperator quod habet totum ha∣bet à nobis, ecce in potestate no∣stra est vt de∣mus illud cui volumus. Ha∣drian. Epist. a∣pud Auentin. l. 6 Innoc. 4. in cap. licet. de foro compet.
• * 1.361

  Lib. sacr. Cerem.
• * 1.362

  Etiam Impera∣tor aut rex a∣quam ad la••an∣das eius manus ferre debet; pri∣mum item ser∣culum, &c. ibid. In processioni∣bus, &c. ibid. Stapham equi papalis tenet, &c. ibid. Sellami••sam eum Pontifice humeris suis ali∣quantulum por∣tare debet, Ibid.
• * 1.363

  Alm. de potest. Eccl.
• * 1.364

  Cassan. 4. parte. Consid. 7. C. de libellis 10. dist.
• * 1.365

  Aug. Triumph. de pot. Ecc. q. 18 Vid. Derens. vbi supra. Cassan. Glor. mundi 4. part. Cons. 7. Innocent. & Host. in c. 4. de Transt.
• * 1.366

  Inter Epistolas Ambrosij lib. 2. Epist. 11.
• * 1.367

  Sera tamen & contumeliosa est emendatio sene∣ctutis. ibid. Ambros. Epist. l. 2. Ep. 12.
• * 1.368

  Nullus pudor est ad meliora tran∣sire, ibid.
• * 1.369

  Non es tantae authoritatis vt errasse te pude∣at, &c. Hier. A∣pol. adu. Ruffin.
• * 1.370

  Fr. Ian. de Ec∣clesia.
• * 1.371

  Capitis autem male saniet deliri contagia vitan∣da sunt, ne & ipsi artus pesti∣lenti humore la∣besierent. F. Pic. Mirand. Theor. 23.
• * 1.372

  Maldon. In. 4. Ioan.
• * 1.373

  Nehem. 9.33·