Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.

A Synopsis of manifold Overtures of Perjuries, in Defence of the Romish Masse.

SECT. IV.

EVery Perjury presupposeth an Oath; which you have in the a Bull of Pope Pius IV. imposed upon every Ecclesiasticke, subject to the Sea of Rome, for the ratifying of the Beleefe of the many new Romish Articles contained therein, as True, Catholique, and without which none can be saved. The due proofe that the same Oath, almost in each new Article, maketh the Swearer obnoxious to Perjury, is a Subject which would require a full Treatise; for the which we are not altogether unprovided. But we are to con∣fine our selves to the Observations promised in our former Dis∣course, in foure speciall points.

I. Overture of Perjury is in Swearing unto that, which it called The Vulgar Latine Translation.

THis is decreed in the Councell of a Trent to be Authenticall, and not to be rejected upon any Pretence whatsoever. Where∣unto (together with all other Decrees, and Declarations of the same Councell) you are sworne by the forme of Oath set downe in the foresaid Bull of the Pope. The same Vulgar Translation, pro∣fessed by you to be Authenticall, and that (as you expound it) it is b Consonant unto the Originall, the Hebrew, and Greeke Texts; hath notwithstanding beene rejected by your c Cardinall, and the Greek Translation urged for proofe of a Proper Sacrifice. Even as it hath beene frequently excepted against by other learned Doctors in your Church, after the Councell of Trent, noting Errours therein not only by fault of Print, but also such as happened by the Negli∣gence, or Ignorance of the Author thereof, as is d confessed; not∣withstanding

that Inhibition in that Decree, viz. Not to reject it upon any Pretence whatsoever. Who, to free themselves from Per∣jury, make this Comment upon it, that this restraint of Not reje∣cting it is only in matter of Faith, & good manners. Which is also your e Cardinall his Evasion; but is no better than a lurking hole, and so seemeth it to be to your two Iesuites f Azorius, and g Valen∣tia, who thinke that Oath to be violated, if the Vulgar Latine be rejected at all, as lesse true than the Originalls. And your Spanish Inquisitors finding urged, in one of your Romish Doctors, the Rule of Hierome; and Augustine, which is, that no Translation La∣tine, or other be further allowed than as it agreeth with the Origi∣nalls, they faire and cleanly wipe it out, saying that h Although that, which Hierome and Augustine taught, be true; yet now since the Councell of Trent it is not lawfull to reject the same Transla∣tion upon any pretence whatsoever. So they. And so farre unsatis∣fied are your Doctors, in taking this Oath.

We are furthermore not destitute of matter for a large Consu∣tation (first) of your assuming S. Hierome as the Author of your Vulgar Latine Translation; to manifest that it is no more the Translation of Hierome, or yet of any one Author, than the divers cloathes of a mans body from head to foot, can be called the worke of one singular work-man.

Secondly, concerning the Authority thereof, you professe it to be Authenticall (that is, as you have defined) Conformable to the Originall Hebrew and Greeke: although it may be as easily pro∣ved, not to be that Antient Vulgar, which had continued (as the Decree speaketh) from divers ages, than the Ship of Theseus, which after some ages had beene so thorowly battered and pierced, that at last the keele and bottome thereof did only remaine, which could be called the Same. But passing by all further Dispute, wee shall referre you to the judgement of the Patrones of the former Rule (so insolently contemned by the Spanish Inquisitors, as you have heard) by one Instance, which may be sufficient in it selfe for triall of the Case now in hand.

The Text of Scripture is Ephes. 1. 14. in the Latine Transla∣tion (even in that, which is set forth by Pope i Clement, as The

most accurate Edition) thus: k You are sealed with the spirit of promise, which is the Pledge of your inheritance. But in the Greeke it is: You are sealed with the spirit of promise, which is the Earnest of your inheritance. The Question is, whether of these is to be pre∣ferred; and Hierome, and Augustine are ready to resolve you here∣in, both of them correcting the Vulgar Translation in the word Pledge, and one of them giving an Absit••l against this Sence of it. The Reason of both is, because he that giveth a Pledge taketh it a∣gaine, when the Thing for which it was pledged, is received. But he that giveth an Earnest, will have it continue with him, to whom it was given. And so God assuring his Chosen, by his Spi∣rit, doth for their greater Confidence give it as an Earnest, and not as a Pledge. So they. Thereby advancing Gods gracious love, to∣wards man, and man's faith in God's love. Here will be no cor∣ner of Pretence, that this being an Errour of Print, and not of Doctrine, may be rejected by you without Prejudice to your Oath; no, for Errour of Print ariseth from some affinity of words, (as where these words; This is a sound reason, being delivered to the print, was returned from the Presse thus; This is a fond reason.) But betweene Pignus, and Arrhabo, there is no more Symphony than betweene an Horse, and a Saddle. Nor will it availe you to say that the Originall Greeke was corrupted, for it is the same Greeke word, which Hierome himselfe, (who as you know used the perfectest Greeke Text) doth here avow to be True.

II. Overture of Perjury in your Disputers is in swearing to the Romish Expositions of Scripture.

THe Tenour of the Oath, in this respect, is: a I admit the sa∣cred Scriptures in that Sense, which the Mother Church hath held, and doth hold. By [Mother Church] understanding the Church of Rome, as without which there is no salvation; which is expressed in the same Oath, as another Article therein, and which else-where we have proved to be a GRAND IMPOSTVRE, in a full Tractate, from the Doctrine of the Apostles, of Generall Councells, of severall Catholique Churches, and from such Primitive Fathers, whose memories are at this day registred in the Romish Calender of Saints. How then can the Oath for this point be ta∣ken without danger of Perjury? But to come to the Article, con∣cerning the Expositions of Scriptures According to the sence of the Church of Rome, which would thereby be thought to Hold no Sence of Scripture now, which she had not Held in more Antient Times. We, for Triall hereof; shall for this present seeke after no

other Instances, than such as in this Treatise have been discussed, and for brevity-sake single, out of many, but only Three; A first is in that Scripture Ioh. 6. Except you eat the flesh of the Sonne of man, you cannot have life.

The word [Except] was extended unto Infants in the dayes of Pope Innocent the First, continuing (as hath beene b confessed) six hundred yeares together, when the Church of Rome thereupon Held it necessary for Infants to receive the Eucharist. Contrarily the now Romane Church Holdeth it Inexpedient to administer the Eucha∣rist unto Infants, as you have heard.

Secondly, Luc. 22. Take, Eat, &c. Your Church of Rome, in the dayes of Pope Nicolas, in a Councell at Rome, Held, that by the word, Eate, was meant an c Eating, by Tearing the Body of Christ sensually with men's teeth, in a Literall sence. Which your now Romane Church (if we may beleeve your Iesuites) doth not Hold, as hath appeared.

Thirdly the Tenour of the Institution of Christ, concerning the Cup, was Held in the dayes of Pope d Gelasius to be peremptory, for the administration thereof, to prove that the Eucharist ought to be administred in both kindes to all Communicants, and judging the dismembring of them a Grand Sacrilege, as you have heard: whereas now your Romish Church Holdeth it not only lawfull, but also religious to withhold the Cup from all, but only consecra∣ting Priests. Vpon these (omitting other Scriptures, which you your selves may observe at your best leasure) we conclude. You therefore in taking that Oath, swearing to admit all Interpretati∣ons of Scripture, both which the Church of Rome once Held, and now Holdeth; the Proverbe must needs be verified upon you, viz. You hold a Wolfe by the eare: which howsoever you Hold, you are sure to be Oath-bit, either in Holding TENVIT, by TENET, or in Holding TENET, by TENVIT.

III. Overture of Perjury in your Disputers, is in swearing to the pretended Consent of Fathers, in their Expositions of Scriptures.

HEare your Oath. a Neither will I ever interpret any Scripture, but according to the unanimous consent of Fathers. Here the word [Fathers] cannot betoken Bishops and Fathers assembled in a Councell, where the major part of voices conclude the lesse; for Councell never writ Commentaries upon Scriptures, but from Scriptures collect their Conclusions. And although the word [Vnanimous] doth literally signifie the universall Consent (which would inferre an Impossibility, because that all Fathers have not expounded any one Scripture, and very few All) yet that you may know we presse not too violently upon you, we shall be con∣tent to take this word Morally, with this Diminution, For the

most part; and hereupon make bold to averre, that your Iuror by this Oath is sworne to a flat Falsity, because you cannot deny but that the Fathers, in their Expositions, dissent among themselves, sometimes a Greater part from the lesse; insomuch that you your selves are at difference among your selves, which part to side with: b With the greater (saith Valentia,) nay but sometime with the c Lesser, (saith Canus.) Can you dreame of an Vnanimity in Dispa∣rity? Sometime there is a Non-Constat, what is the Iudgement of the Fathers in some points, which you call matter of Faith. What then? d Then (saith your Iesuite) the Authority of the Pope is to take place, who being guided by other rules may propound what is the Sence. Behold here the very ground of that, which we call Popery, which is devising and obtruding upon the Church of Christ new Articles of Faith unknowen (for ought you know) to Ancient Fathers. And is it possible to finde an Vnanimity of Consent in an Individuall Vnity, or rather a Nullity? for what else is an igno∣rance, what the Sence of the Fathers is, whether so, or so?

Next, that it may appeare that this Article, touching the Vna∣nimous Consent of Fathers, is a meere Ostentation and gullery, and no better than that Challenge made by the wise man of Athens of all the Ships that entred into the Road, to be his owne: as if you should say, All the Fathers doe patronize your Romish Cause. We shall give you one or two Examples, among your Iesuites, as patternes of the Disposition of others in neglecting, sleighting, and rejecting the more Generall Consent of Fathers in their Ex∣positions of Scriptures. One Instance may be given in your Cardi∣nall, who, in his Commentaries upon the Psalmes, dedicated to the then Pope, professeth himselfe to have composed them, e Rather by his owne meditation, than by reading of many bookes; whereas he that will seeke for Vnanimous Consent of Fathers, must have a peru∣sall of them all. In the second place hearken unto the Accents of your Iesuite Maldonate, in his rejecting the Expositions of the Fa∣thers, as for Example: f So indeed said the Fathers, but I beleeve the Contrary. Item, This seemeth not to me to be the Sence of this place, which All, whom I have read, except Hilary, doe thinke. Item, Their opinions are divers, I rest upon none of them All. Item, All Antients almost doe so expound this Text, but this is no fit Interpretation. Item, Thus I expound this Scripture, and albeit I have no Author of this Exposition, yet I doe approve it rather than that of Augustine, or of others, although otherwise most probable, even because it is repugnant to the Sense and Exposition of the Calvinists. So hee, and that usually. (O dura ilia!) With what Stomach could this man swal∣low that O ath?

Salmeron the Iesuite may stand for the third upon that Text Rom. 5. In whom all have sinned, which teacheth the universall Guilt of Originall Sinne of mankinde. What the Sence of the Fathers was from this Text, your Canus will certifie you; g All they (saith he) who have formerly fallen upon this subject matter, have confessed, as it were with one mouth, that the Virgin Mary was con∣ceived in originall sinne, no one contrarying this opinon. So he of the Iudgement of A••tiquity, which notwithstanding he durst contra∣dict: but wee returne to your Iesuite, who premising that this Question doth belong to Faith, propoundeth h Objections made out of the Fathers, for proofe that the Virgin Mary hath the same Originall defect in her owne naturall Generation, and shapeth Answers full of regret, and reluctancy. For, first, To this Obje∣ction; The Fathers did consen••: Hee answereth thus; The Argu∣ment from Authority is infirme. 2. To this; The Fathers were An∣tient: Thus; The younger Divines are more quicke of understanding. 3. To this; The Fathers were many: hee answereth; Hee is but a poore man that can number his Cattell. And againe confronting the Antient Fathers, and preferring novell Divines, he saith; Wee oppose multitude to multitude. 4. But The Fathers were Devout: he answereth; Yet all Devotion towards the Blessed Virgin resteth not in the Fathers. And when one of the Devoutest of them (Ber∣nard by name) is objected, who had said of the point now in Question; i To ascribe the prerogative of the Sonne to the Blessed Virgin is not an honouring, but a dishonouring her: wherein the same holy Bernard appealeth to Antiquity, saying, Are wee either more learned, or more Devout than the Fathers? Your Iesuite answering to him by name, casteth him off with the Rest.

Here we see an Oath exacting a Consent to the Vnanimous Ex∣positions of Fathers, & heare notwithstanding as plaine a Dissent of your Iesuites opposition unto Vnanimous Consent of Fathers which is the ordinary guise of your Disputers in their expounding of Scriptures: and yet behold you (forsooth) the native children, and heires of the Doctrine of Antient Fathers. Your Fathers of the Councell of Trent have set it downe for a Canon, whereunto you are also sworne, that the words of Christ his Institution, concer∣ning the giving of his Body, and Blood, Have a plaine, and proper signification without Tropes; which notwithstanding, the same words of Christ have beene evinced to be Figurative, not only by the Vnanimous Consent of k Antiquity, but also by the expresse l Confessions of your owne Iesuites, in the words [Eate, Breake, Cup, &c.] and wherein your selves have acknowledged divers Tropes. Besides, the whole former Treatise is but a displaying of your unconscionable wresting of the Testimonies of ancient Fa∣thers.

Ponder you these Observations with your selves, and then judge whether your Swearing be not Perjury it selfe.

IV. Overture of Perjury, in the Defenders of the Romish Masse, is in respect of the pretended Necessity of their Doctrine.

IN the last Clause of the Oath, prescribed in the Bull of Pope Pius IV. you are sworne that every Article therein is the a True Catholique Faith, without which none can be saved; among which is the Article already mentioned, swearing to whatsoever was de∣clared in the Councell of Trent; by which Councell your now Ro∣mane b Missall, or Masse-booke is approved. Now take a Taste of your Oath in every Epithet. First, [True:] and hereby are you sworne that in the dayes of Pope Innocentius the third, the Admi∣nistration of the Eucharist to Infants was not held necessary; which your owne Authors have c confessed, and proved to be false. Se∣condly, that the presence of them, who, at the administration of the Eucharist, doe not communicate, is Commendable, and held a Doctrine Catholique (that is) antiently Vniversall: which was generally condemned by Ancient Fathers; and, even in the Church of Rome it selfe, abandoned by two d Popes.

Lastly, in the point of Necessity to Salvation; To sweare that whosoever beleeveth not that one may be said to e Communicate alone, is damned; that whosoever beleeveth not that the Priest in the Masse, being alone, cannot duly say, The Lord be with you, he is damned; or that the f Body of Christ may not be run away with Mice, & be blowen away with the wind, he is damned; and a number other like extreme foolish Crotchets, set downe in your Missalls, which wee willingly omit. The Summe of all these is, that the same your Oath, made to damne others, doth serve chiefly to make the Swearers themselves most damnable. If peradventure any of you shall oppose, saying that none of you within this Kingdome (which never admitted of the Councell of Trent, nor of the Bull of Pope Pius IV.) are yet bound to that Oath, let him know that although this may excuse him from an Actuall Perjury, yet can it not free him from the Habituall, which is, that hee is disposed in himselfe to take it, whensoever it shall be offered unto him in any Kingdome, that doth imbrace and professe the same.

Notes

• a

  Bulla Pii Quarti super forma Juramenti—Profiteor omnia declarata in Concilio Tridentino, & hanc esse fidem veram Ca∣tholicam, extra quam nemo salvus esse po∣test.
• a

  Synod. Trid. Sess. 4. Decretum de Editio∣ne statuit, ut haec vul∣gata editio, quae tot saeculorum usu appro∣bata in Ecclesia in publicis. lectionibus, disputationibus, & expositionibus pro Authentica habeatur, ut nemo illam rejice∣re quovis praetextu audeat—statuit & decrevit ut haec vetus editio quàm emenda∣tissimè imprimatur.
• b

  Sacrobosc. Defens. Decreti Trid. part. 2. cap. 4. Quandò in hac Disputatione Au∣thenticam dicimus versionem, nihil aliud volumus, quam eam esse omninò confor∣mem suo fonti, sive fidelem esse, ac synceram, &c. Possevin. Bib•…•…th. part. 2. lib. 12. cap. 16. Sanè Authenticam prore certae fidei poni constat. Greg. Valent. Anal. lib. 〈◊〉〈◊〉. cap. 5. Esse Authenticam, nihil aliud est hoc in loco quàm conformem esse Originali.
• c

  Booke 6. Chap. 1. Sect. 2.
• d

  Azorius Moral. Tom. 1. lib. 8. cap. 3 §. Quartò. &c. Quaeritur an Vulgata in reliquis extra fidem & mores (in quibus pro cerro habendum, Eam omni vacare cr∣rore,) errorem aliquem contineat. Inter Catholices dubi•…•… est; quib•…•… asserentibus c••m esse à Concilio approbatam, tanquam immunem abo•…•…i errore in fide & motibus, non tamen ab aliis, & proinde aliqua in ea esse vitia, item aliqua, quae significantius, proprius, verius, & melius verri po•…•…: aliqua esse in contrarium & alienum sensum conversa, idque prob•…•…o C•…•… 〈◊〉〈◊〉, qui post Concilium Tridentinum scripserant, viz. Vega, lib. 15. cap. 9. super Conc. Trid. Senensis lib. 8. ad finem. Canus loc. Theol. lib. 2. cap. 13. Andradius Payva Defens. Trid. lib. 4. Lindanus de optimo gen. interp. lib. 3. cap. 10. &c. Hi omnes fa∣tentur aliquos esse errores non solum vitio Scriptorum, sed etiam incuriâ & neg•…•… ipsius Interpretis.
• e

  Bellarm. lib. 2. de verbo Dei, cap. 12. Ec∣clesia tantúm hanc versionem appellavit, non ita tamen ut as∣seruerit nullos Libra∣riorū errores in ea re∣periri, sed certos nos reddere voluit, in iis presertim quae ad fi∣dem & mores perti∣nent, multa esse in hac versione Inter∣pretum errata. Eodem modo Sacrebosc. Defens. fid. Trid. & Salmeron. Tom. 1. Prolegem. 3.
• f

  Azorius qo sup. Mihi verò verior videtur eorum esse sententia, qui opi∣nantur vulgatam Edi∣tionem non solùm in rebús fidei, & morum, sed in coeteris quoque omnibus omni errore carere: quia licet a∣liquando aliqua signi∣ficantius, proprius, ac latius reddi potuerit; non tamen verius, aut simpliciter certius.
• g

  Greg. Valent. A∣nalys. lib. 8. cap. 4. §. Etenim &c. Quod au∣tem Ecclesia addit: Ne ullus illam quovis praetextu audeat re∣jicere, id profecto e∣videnti argumento est, in omnibus om∣ninò locis, & quod at∣tinet ad omnes scrip∣turae sententias esse hanc ut Authenti∣cam (i. e. Conformem Scripturae Originali) à Concilio approba∣tam. Secus enim praetextus aliquis superesset, quò, non obstante hac definitione Concilii, posser aliquandò ea Editio in Disputa∣tionibus rejici, nempè si diceretur in hoc certe aut in illo loco, non esse hujus Authorem Editionis Spiritus San∣cti mentem assequntum—In omnibūs igitur locis v•…•…t Concilium Eam haberi pro Authenticâ, excep∣tis erroribus Typographorum—(Vt Judic. cap. 11. pro▪ Altera Matr••s loctum fuisse Adultera Matre, ut quidam objiciunt)—Nam Concilium probavit veterem benè Typis impressam—Post. §. Porrò. Nullo modo audiendi sunt it, qui; post Concilium Tridentinum, contendunt, Editionem Vulgatam aliquibus in locis, quod ad ipsam sententiam 〈◊◊〉〈◊◊〉; Qui•• 〈◊〉〈◊〉 ••raeti, & H•…•…ci Codices, siquidem diffide∣ant à nostra, sunt per eam cornigendi.
• h

  Index. Expurg•…•…ius Hi•…•… a•• nomen Martinz.—Quam∣vis haec, quae Hieronymus, & Augustinus docuerunt, vera sunt, tamen post Concilii Tridentini Decretum, non licet Vulgatae Latinae. Testimonia quovi•…•… 〈◊〉〈◊〉, 〈◊〉〈◊〉 in ipsius Concilii Decreto constitutum est. fol. 145.
• i

  Clem. Octarus—In 〈◊〉〈◊〉 •…•…—〈◊〉〈◊〉 accuratissimè mendis pur∣gatus.
• k

  Ephes. 1. 14. Lat. Vulg. Spiritu figna∣ti promissionis, quae est pignus haeredita∣tis. Graecè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in quem locum Hiero∣nym. Pignus Latinus interpres pro Arrha∣bone posuit: Arrha∣bo futurae emptionis quasi quoddam testi∣monium, & obliga∣mentum datur: Pig∣nus verò pro mutuâ pecuniâ ponitur, & cùm illa reddita fue∣rit, reddenti debitum pignus à Creditore. Aug. Serm. de visime Dei, ••om. 10. pag. 1687. Accipis Codicem ab amico, cui das pig∣nus, cum reddideris quod accepisti, ille, cui reddis, habebit, tu pignus accipies, non enim habebit ambas res: sed quando pre∣tium paras dare pro care, quam tenes bo∣nae fidei contractu; de ipso pretio das ali∣quid, & exit Arrha, non pignus, quod sit complendum, non quod sit auferendum. Sed si Deus charitatem dar, tanquam pignus per spiritum suum, cum eam rem ipsam reddiderit. quâ promissâ pignus dedit, auferendum est à nobis Pignus? Absit! Sed quod dedit, hoc implebit: ideo meliùs Arrha, quàm Pignus—hoc enim implebitur, cum Arrha data est.
• a

  Bulla eadem. Sa∣cram Scripturam ad∣mitto juxta eum fen∣sum, quem Tenuit, & Tenet Mater Ecclesia—extra quam nemo salvus, &c.
• b

  Booke 1. Chap. 2. Sect. 11.
• c

  Booke 5. Chap. 4. Sect. 2.
• d

  Booke 1. Chap. 3. Sect. 13.
• a

  Bulla ••ad. Nec Scripturam ullam, ni∣si juxtà unanimem Consensum Patrum interpretabor.
• b

  Valent. Ies. Anal. l••b. 8. cap. 8. Patet no∣bis via urgendi unum aut alrerum Docto∣rem authoritate reli∣quorum.
• c

  Canus lo••. theol. lib. 7. cap. 3. num. 8. Plurium Sanctorum authoritas, reliquis li∣cet paucioribus re∣clamantibus, firma Argumenta sufficere, & praestare non valet.
• d

  Valent. quo supra. Quod si per Senten∣tiam Doctorum ali∣qua fidei controver∣sia non satis commo∣dè componi posset, co quòd de corum consensu non satis constaret, sua tunc constet Autoritas Pō∣tifici, ut consult is aliis ad definiendum regu∣li••, de quibus est di∣ct••m, Ecclesiae pro∣ponat, quid sit senti∣endum.
• e

  Bellarm. Epist. De∣dic. Paulo Quints, an∣tè Comment. in Psal. Psalmorum ego tra∣ctationem magis pro∣priâ meditatione, quā multa librorum lecti∣one composui.
• f

  Maldon. Ies. in Matth. 20. Existimant Patres filios Zebedaei temerè respondisse, ego vero credo eos verè esse locutos. I∣tem in Matth. 16. 18. Non praevalebunt] Quorum verborum sensus non videtur mihi esse, quem om∣nes praeter Hilarium, quos legisse memini, Authores putant. I∣tem in Matth. 11. 11. Variae sunt Patrum opiniones, sed (ut li∣berè fatear) in nul a carum aquiesco. Item in Matth. 11. 13. Pro∣phetae & lex] Omnes fere ve••eres ita exponunt, sed non est apta satis interpretatio. Item Matth. 19. 11. Non omnes capiunt, i. e. non omnes capimus: Sic omnes fere veteres exponunt, quibus equidem non assentior. Item in Iob. 6. 62 Sic qui∣dem expono, & licet Expositionis hujus Autorem nullum habeo, hanc tamen magis probo, quam illam Augusti∣ni, caeterarumque alioqui probabilissima•••• quia hoc cum CALVINISTARUM sensu magis pugnat.
• g

  Canus loc. Theol. lib. 7. cap. 3. Sancti omnes qui in ejus rei mentionem incidêre, uno ore asseruerunt B. Virginem in origi∣nali peccato concep∣tam fuisse. And then hee reckoneth, adding: Et si nullus contrave∣net it; infirmum ta∣men cx omnium au∣toritate Argumentū.
• h

  Salmeron Ies. in Rom. 5. Disp 49. In quo omnes peccave∣runt.] Mariam con∣ceptam in originali peccato, e••si•• non si•• haeresis daninata, nempè tam•…•… ad fi∣dem spectat. Item Disp. 51. A qua multitudine Patrum, locum ab autoritate infirmum, &—Pauperis est nu∣merare pecus—Exod. 13. In judicio plurimorum non ac∣quiesces sententiae, ut à vero demas: & multitudinem mul∣titudini opponimus. At Devoti erga D. Virg. Resp. Totam Devotionem e••ga il∣lam non consiste••e in Patribus, ut in Ber∣nardo, &c. At Anti∣qui. Resp. Quilibet se∣nex laudator tempo∣ris acti: sed & illud as∣serimus quo juniores, eo perspicaciores Do∣ctores esse. After hee wrangleth, and wresteth some savings of Fathers to his part, In celeber∣rimâ Parisiensium A∣cademiâ nullus in theologia titulo Do∣ctoris dignus habe∣tur, qui non primum jusjurandi religione se adstrinxerit ad hoc Virginis privilegium tuendum.
• i

  Bernard. Epist. 174. Hanc prolis praero∣gativam B. Mariae tribuere non est honorare Virginem, sed honori detrah••re. Et Paulò ante—Nunquid pa∣tribus doctiores, aut devotiores sumus?
• Booke 2. Chap. 1. Sect. 1.
• k

  Booke 2. Chap. 1. Sect. 6. and Chap. 2. Sect. 6, & 7.
• l

  Booke 2. Chap. 2. Sect. 4. See also Booke 3. Chap. 3. in the words, [The fruit of the Vine.] Sect. 5.
• a

  See above in this Sect. 4. initio, at the letter (a).
• b

  Synod. Trident. Sess. 1••.
• c

  Booke 1. Chap. 2. Sect. 11.
• Ibid. Sect. 5. & Sect. 10.
• d

  Booke 1. Chap. 2. Sect. 9.
• e

  Booke 1. Chap. 2. Sect. 5.
• f

  See Booke 4.