Campian Englished. Or A translation of the Ten reasons in which Edmund Campian (of the Societie of Iesus) priest, insisted in his challenge, to the Vniuersities of Oxford and Cambridge Made by a priest of the Catholike and Roman Church.

THE REASONS of the Challenge of EDMVND CAMPIAN made to the ACADEMIANS of England.

The first Reason. THE SACRED SCRIPTVRES.

IN the throng of so manie things, which proclaime our Aduersarie's guiltie diffidence in matter of Religion; there is not

anie point so much preuayling ther∣in, as the Maiestie of God's sacred Writt, being by them most vnwor∣thily dishonoured. For after they haue spurned at the authorities and consents of all Witnesses, they are finall•• b••ought to this one shift, that they a••e not able longer to sub∣sist and stand, exc••pt th••y make vio∣lent incursions and sallyes vpon the said Diuine Bo••kes. Doubtlessely these men discouer themselues to be in the extreamest perill; and being in these straytes, they are most de∣speratly r••solued to expect & endure the danger of the last shott. What forced the Man••ch••es (a) 1.1 to reade with a maleuolent and troubled eye the Gospell of Mathew, & the Acts of the Apostles? Dist••ust in thei•• Cause, and d••speration. For with these volu∣••es of Holie Scripture they were

wounded; since they denyed CHRIST to haue beene borne of a (b) 1.2 Virgin, and dreamed, that the Holie-Ghost then descended from Heauen, when their Paraclete (that most blasphemous and wicked Persian) fi••st stepped forth and ap∣peared to the world. What con∣strayned the (c) 1.3 Ebyonits to discanon all the Epistles of Paul? De••peration For these retayning their dignitie, Circumcision, which those men la∣boured to reuiue, was wholy anti∣quated and disannulled. What in∣duced Luther (that flagitious Apo∣stata) to alleuiate the worth of the Epistle of Iames, by stiling it (d) 1.4 Contentious, swelling, dry, strawy, and vnworthie the spirit of Apostle? Desperation. For with this writing the wretch was appaled and con∣founded, when he enthroned Iusti∣ce

in the onlie seate (e) 1.5 of Fayth. What caused the littar or p••sthumi of Luther at one push to thrust out of the Canon of the Bible, the Boo∣kes of Tohie, Ecclesiasticus, the Ma∣chabies, and diuers (f) 1.6 others equally calumniated by them for their Ser∣pentine malice borne to th••se for∣mer? Desperation: since by these Di∣uine Oracles they are vtterly foyled, as often as they dispute of the pa∣tronage (g) 1.7 of Angells, as often as they impugne the doctrine of (h) 1.8 Fr••e-will; as often as they entertay∣ne anie discours of the state of the faythfull (i) 1.9 departed; as often, as they make assault vpon the Article of Intercession (k) 1.10 of Saints. But what? Is the matter brought to this issue? Is pertinacie in iudgement, and insolent Bouldnes arriued to this ascent and strayne? Are not our

Aduersaryes afraide, after they haue betrampled (with all contempt) vpon the Church of Christ, vpon Coun••ells, the seates of Christ's Apo∣s••les, the Fathers, Martyrs, Emperours, Assents of all People, ancient Lawe••, Vniu••rsities, Histories, briefly vpon all steps or prints of Antiquitie & Sancti∣tie; and further haue publikely dog∣matized, that all Controuersies are to receaue their inappealable tryall only from the written Word of God; Are they not afraid (I say) neuer∣thelesse, thus to haue mangled that verie Word yet remayning, by ha∣uing hewed from thence (as from the whole bodye) so many, so good, so fayre parcells thereof? The Caluinists haue paired away (not to speake of some small passa∣ges) seauen (l) 1.11 Bookes out of the Old Testament: The Lutherans the

Epistle of Iames, and through their malignant disaffection to this, fiue (m] 1.12 other Epistles; which at some time, and in some place here∣tofore, haue beene called in que∣stion. With these our late spiritua∣lized Brethren of Geneua (n) 1.13 do range (as Apocryphall) The Booke of H••ster, and almost three whole Chapters of Daniel; which the Ana∣baptists (their pew-fellowes) long since with a scornefull and subri∣ding contenance haue exploded. O with how much more modestie did Austin proceede, who composing the sacred Catalogue of Scripture, tooke not for his boundarie therein the Hebrew Alphabet, with the Iewes; nor the priuate reuealing spirit, with our Sectaryes; but measured it with that verie Spirit, with the which CHRIST doth inanimate

the whole Bodye of the Church:[o) 1.14 Which Church being the Gardian of this Depositum (as the Heretikes doe suggest) and not the Mistris, hath challenged to itself long-since, by the authoritie of most ancient Councells, all this Treasurie; Which poynt of late the Councell of Trent p) 1.15 hath in like manner acknow∣ledged. The same Austin (q) 1.16 elabo∣ratly disputing but of one small branch of Scripture, could not be induced to belieue, that the Booke of Wisdome, which so long had receaued its further strength from the iudgement of the Church, from the long hand of Time, from the ap∣probation of the Ancients, from the secret instinct or Dictamen of the faythfull, should after all this through the precipitate rashnes, or swispering cōtradiction of some one

fellow or other, be reiected, as a * 1.17 Booke adulterate and spurious, or vnworthie anie place in the Canon of Scripture: But what would the said Father say, if he were here con∣uersing vpon earth, and should behold diuers Luthers and Caluins to become Bible-makers, who with their polishing fyle and castigation haue shaued the Old and New Te∣stament: Neither haue they stroo∣ken out the Booke of Wisdome only, but diuers other parts besides, from the whole bulke of Scripture; and this with such a magistralitie and peculiar deliuerie of themselues, as that whatsoeuer of this nature is not vented out of their shopp, the same should through a phreneticall resolution be spitted at, & loathed, as wares vntrimmed and not salea∣ble? These men, who are forced to

descend to such a dire and execrable refuge, though they be much ho∣noured through the assenting ton∣gues of their followers, though they t••afficke at pleasure in Church-li∣uings, though they haue gayned a popular applause by their often Ser∣moning, though they iointly threa∣ten in words & writing the sword, torture, or the gallowes against Ca∣tholiks; neue••thelesse they are found to be, but men ouerthrowne, dishonoured, contemptible, and whose Cause euen in its maister∣veyne lyes mortally a-bleeding: Since they assuming to themselues a censo••ious and correcting autho∣ritie, and sitting (forsooth) as ho∣nou••able Iudges, doe obliterate and deface with their expunging ••enne ••uen the Tables of Sacred W••in, i•• so it seemeth to endanger

them in anie sort. Is there anie man (though but initiated in this kinde of studie) who will feare the pettie (though subtil) forces of such enemies? Which enemies (not being able to withstand the first onsett) so soone as they appeare in the eye & presence of you (Lear∣ned Men) and make their flight to these their cony-holes, as relying therein vpon their familiar Spirit or Genius, are to be entertayned not so much with words of contumelie, as with hissing and trampling of feete.

I would demaund of them (for instance sake) by what right or priuiledge, they thus cleaue and teare a peeces the Bodie of the Scri∣pture? They returne this horse and dry answer, that they doe attempt, non exscindere, sed ••xcernere, not to cutt of any true parts, but to cull

out the suppositions and forged. By the authoritie of what Iudge doe they attempt this? By the spirit of the Holie-Ghost; they reply. For this verie euasion (being a cardinal poynt, and great mysterie in their art) is deli∣uered by (s) 1.18 Caluin, that he might decline the iudgement of the Church, by which all Spiritts are tr••ed. Why then do seuerall of you wound with your pennes seuerall parts of the said Scripture, since you all promiscuously vaunte of enioy∣ing the same Spirit? Are you not here plunged and stabled? The Spirit of the Caluini••ts achnowledgeth six Epistles, which Epistles are wholy reiected by the Spirit ••f Luth••r; And yet they both (we must presume) were endued with the Spirit of the Holie-Ghost. The (t) 1.19 Anabaptists do stile the Historie of Iob, a fable;

as being intermixt with Tragicall and Comicall matter. By what meanes know they this? The Spirit so tea∣cheth them. Castalio (u) 1.20 (that goatish and lecherous companion) was not ashamed to prize the mysti∣cal Canticle of Salomon (which all Catholiks do admire, as the Para∣dise of the Soule, as the Hidden Man∣na, as most choyce delights in Christ) at no more, then as a loue-song made to one's Lemman, or as an amorous discours had with the wayting-maydes of the Mistris. From whence sucked he this? from the Spirit. The Apoca∣lyps of Iohn (where euerie line ac∣cording to Hierome, (x) 1.21 soundeth some sublime & magnificall poynt) Luther,(z) 1.22 (y) 1.23 Brentius, and Kempni∣tius (such rigid Aristarchi they are) doe note with a Theta of condemna∣tion, as censuring it to be defectiue;

and there-vpon they wished, that it might loose the honour of being re∣puted Scripture. Who was here their Instructour? The Spirit. Luther (a) 1.24 through a preposterous zeale ballanceth and compareth the foure Gospells togeather, and aduancing the Epistles of Paul much aboue the three first, he in the close of all, peremptorily and Senatour-like, decreeth the Gospell of Iohn only to be acknowledged as fayre, true, and most principall; because as much as in him did lye, he willingly would haue made the Apostles par∣takers of his contentions in matters of Fayth. By whome was he here warranted? By the presumed soue∣raignetie and domination of the Spirit. Yea this our diminutiue (b) 1.25 Brother blushed not to disgorge some wanton and petulant words

against the Gospell of Luke, by rea∣son that the exercise of Vertue and Good Works is therein frequently inculcated. Who instilled this into him? The Spirit. Theodorus (c) 1.26 Beza so commaunded ouer the written Word, as that he dared to traduce (as corrupted, and by some meane vi∣tiated) that most sacred and hidden sentence out of Luke 22. Hic est calix, nouum testamentum, in sanguine meo, qui (d) 1.27 (calix) pro vobis fundetur: This is the Chalice, the new Testament, in my bloud, which (Chalice) shalbe shed for you: Because this texture of words could suffer no other exposition, then that of the Wine in the Cupp, turned into the true Bloud of Christ. Who reuealed thus much to him? The Spirit. Briefly, whiles euerie one belieueth in his owne Spirit, they do belye the name of

the Spirit of God, with most horrible blasphemie.

Who runne these diuisions of desperate boldnes (Learned Acade∣m••ans) do they not betray them∣selues? are they not easily vanquis∣hed? are they not in the presence of such indicious Men, as you are, layed prostrate with the least en∣counter? May I be afraid to dispute with these in defence of the Catho∣like Fayth, who without all fayth & integritie haue thus dishonoured the Word, not of man, but of God?

I here forbeare to speake, how these men in their Versions of Scrip∣ture haue peruerted the Scripture; they standing chargeable with most insufferable abuses of this nature. I am loath to snatch this labour out of the hands of Gregorie Martin my Collegue, and one most skilfull in

the Tongues, who more accuratly can performe the same; vpon whom and some others this taske is now layed. The atrocitie, which here I labour to vn-fould, is far more fa∣cinorous, and scarcely piacular: There are certain pettie Doctours (forsooth) stept vp, who euen drunke with an impetuous phrensie, and bearing themselues great, as if they did carrye about with them the Holie-Ghost, haue layed their prophane fingars vpon God's owne Hand-wryting: condemning manie passages thereof as maymed, as im∣perfect, as false, as surreptitious: Some parts of it they haue correc∣ted, some (by circumcising the Text) corroded, and others wholy disauthorized. And for their San∣ctuarie in these their irreligious pro∣cedures, they are glad to intrench

themselues in Luther's Spirit, as in a rampire fabricated of Phantasmes and paynted walles; that so they may not be wholy dumme or mute, when they fall vpon such Scriptu∣res, as doe impugne their Errours; And yet they finde no lesse difficul∣tie to fortifye and strengthen their Cause thereby, then if they should, by endeauouring to supp vp sparks of fire, or eate stones.

This then first Reason or Motiue (which I haue planted, as a mur∣thering-peece, in the foreparte of my challenge) seemeth to me most pressing and strong; the which, after it had (in my owne sight) fully played vpon the feeble & broken forces of the Aduersarie, did (I confesse) giue courage to a Chri∣stian Man, and to one trayned in this kinde of fight, to wage warre

in defence of the Crowne of the Eternall King, against the scattered relicks and troupes of the profliga∣ted and wasted Enemie.

The second Reason. THE SENTENCE of Holie Scriptures.

AN other Allectiue, whereby I am inuited to this Conflict, and which hath eleuated & lessened in my apprehension these men's strength, and much encouraged me to make a second charge vpon them, is their continuall affected sleights in expounding the Scriptures, being loaded with deceipt, but voyde of wisdome. You shall

instantly (worthie Men) euen feele and touch the same (so grosse and palpable it is) And for this end I appeale to you the rather, as to my Auditours.

For example; let vs demaund and redemaund, why the profes∣sours of this new Sect haue ex∣cluded Christ from the Mysticall Supper, and here exiled all Trans-elementation. If they once but name the Gospel (the true History of our Sauiour's speaches, life, & actions) we presently ioyne issue. The words thereof euen depose the Truth in our behalfe; Hoc est corpus meum; hic est sanguis meus.(a) 1.28 Which words were so powerfull and preuayling in the eares of Luther, as though he much coueted to become a Zwinglian, whereby out of the riot of his mali∣ce he might disaduantage the Pope,

yet being here wholy ouerborne with the streame of the Text, he forcedly yelded in part to the truth; and (b) 1.29 confessed no lesse vnwil∣lingly Christ to be truly and really present in the most holie Sacra∣ment, then the (c) 1.30 Deuills long-since conuicted with the Miracles of Christ, did vociferate and noize him to be the Sonne of the liuing God. Well. Go on forward: The naked Written Word fortifyeth our side, and debilitateth our Aduersa∣ries. But the true Sense of this passage is here to be questioned. This wee may infallibly pick out of the words subsequent: Corpus meum, quod (d) 1.31 pro vobis datur. Sanguis meus, (e) 1.32 qui pro vobis effun∣detur: My bodie which is giuen for you; My bloud, which shalbe shedd for you. Hitherto Caluin's Cause is thornie,

and fraught with difficulties; Ours expedit, cleare, and obuious. What is further to be donne? Conferre the Scriptures herein, they say; so much they seeke to impropriate the Scrip∣tures to their owne vse. We reply: nothing more to be desired. The (f) 1.33 Gospells do vnanimously con∣spire; Paul (g) 1.34 assenteth thereto; The Words, the Sentences, the whole contexture do most appositly and reuerently repeate and ingemi∣nate the Bread, the wine, a (h) 1.35 remar∣kable miracle, heauenlie (i) 1.36 foode, his flesh, his bodie, and bloud. Nothing here Enigmaticall, nothing dark∣ned with the mist of obscure phra∣ses. Neuerthelesse our Aduersaries still persist in great estuation and heate, and neuer make an end of their further altercation and wrangling. How are we then to

proceede? I trust Antiquitie (which euen Reuerence forbidds to con∣troule) is no lyer, but here she may be heard; and what both sides through their reciprocall iealosie cannot performe, that the venera∣ble hoarie-head of all precedent Ages, being more neare to Christ, more remote from this Controuer∣sie, may indisputably determine. This they do not brooke; They are (they say) by this course be∣trayed; they incessantly cry out: the word of God is a pure fountayne; the Commentaries of men they vtterly reiect. Most calumniously! most idly! Let vs forcibly insist in the Word of God; they byas & peruert the sense: Let vs attend it with answerable expositions of holy In∣terpreters, the sentinalls of the Church, in euerie Age; they

withstand. The Period of all is, ••hat except thou wilt be content to stand to the iudgement of the guiltie, no iudgement of these mat∣ters must passe. Shame they not, thus to giue ground in their dispu∣tes? And thus they beare themselues in euerie Controuersie of Fayth, ventilated betweene both parties: Of Grace infused, of inherent Iustice, of the Visibilitie of the Church, of necessitie of Baptisme, of the Sacraments and Sacrifice, of the Meritts of Holie men, of Hope and feare, of Disparitie of Sinne••, of the Soueraignetie of Peter, of the Keyes, of Vowes, of Euang••licall Counsells, finally of all other Que∣stions we haue frequently alledged and discussed diuerse texts of Scrip∣ture (and those most choaking) in our Books, in our Discourses, in the Churches, in the Schooles: Our

Aduersaries but elude and shuffle them of. We haue adioyned to th•• said Texts (for the sealing vp of the matter) the sorting Scholiaes and constructions of the ancient Greeke and Latin Fathers: They contemne and sleight them. But what is the closure of all? forsooth Doctour Martin Luther, or els Philipp Melancthon, or certainly Zwinglius, or without all doubt Caluin and Beza haue most infalli∣bly Oracled the Truth tou••hing the former poynts. Shall I so much wrong any one of you, by reputing him of so stopt a nose, as that being premonished, he cannot strongly sent so thicke and grosse an artifice? Wherefore I freely con∣fesse, that I greedily thirst after your Academicall Schooles, that so in the Theater and sight of your∣selues,

I may weaken and ruffle these crisped and effeminate soul∣diers, they being once brought out of their shades into open view; but this not through anie strength of mine (who stand not in a hundred part paralelled with others of our Religion) but through the force of a most preuayling Cause, and impregna∣ble Truth.

The third Reason. The nature of HOLIE CHVRCH.

AT the verie hearing of the word (Church) pronounced, the Enemie did grow pale: Neuer∣thelesse

one imposture he hath ex∣cogitated, of which I much desire▪ you should take notice, that thereby you may more easily deprehend the ruine and mendicitie of falshood. After he had diligently obserued, that both in the Propheticall and Apostolicall Scriptures there was made frequently most honourable mention of the Church: As, that it is called the Holie (a] 1.37 Cittie, a fructife∣rous [b] 1.38 Vine, a mightie high [c] 1.39 Moun∣tayne, the right and [d) 1.40 streight Way, the onlie [e) 1.41 Doue, the Kingdome (f) 1.42 of Heauen, the [g) 1.43 Sp••use and (h) 1.44 bodie of Christ the pillar [i] 1.45 of Truth; that Societie, into the which the Holie-Ghost (then promised) [k] 1.46 instilleth all healthfull things, that Societie, vpon the which, the (l) 1.47 Deuill (though swolne with malice) through out all the parts thereof,

could neuer fasten his teeth with ••nie deadlie bitt; briefly that Socie∣tie, against the which, whosoeuer is contumacious (m] 1.48 and refractorie (although with his tongue he prea∣cheth Christ) yet he can haue no greater share in him, then anie Pu∣blican or Heathen. Now in regard of these Panegyricks the Aduersarie dares not in expresse words openly impugne the Church, which the Scriptures do so much magnifye and celebrate: Therefore the name of the Church he subtilly retayneth, the thing it self by defining he vtterly ouerthroweth; thus he making the Being of the Church, to consist in a Not-being. For he hath attempted to delineate and draw the Church with such (n) 1.49 proprieties and shadowes, which do keepe her in a continuall latencie; and as being remoued

from all sensible apprehension (like to Plato's Idea) do expose her to the sight of some few men, and those only, who being rapt Spiri∣tualists, can comprehend with their nice imagination this aerie bodie, and can with a transpearcing and searching eye finde out, and sted∣fastly behould the members of this Sodalitie. Where is anie candour in this proceeding? Where ingenuitie and playnenesse, the Attendant of Truth? What Scriptures, what sen∣tentionall Resolutions, what Fa∣thers do thus pensill forth the Church? There are Epistles written to the Churches (o) 1.50 of Asia, there are also seuerall written by Peter, by Paul, by Iohn, and other the A∣postles; The planting, propagation, and expansion of Churches is a∣bundantly recorded in the Acts

(p) 1.51 of the Apostles. What do all ••••ese passages of Scripture inforce? Do they euict those Churches to be made knowne and manifest only to God and holie men, or otherwise to Christians of all sortes: But cer∣tainly; Durum telum necessitas. Com∣miserate them. For since these men, during the full space of fifteene hundred yeares (after long disquisi∣tion and search made) could not light vpon one Cittie, one Village, one House empoysoned with their Nouelismes, vntill that vnhappie M••nke (q) 1.52 had polluted a Virgin (deuoted to God) by incestuous co∣pulation, or that Swash-buckler & Roaring-Boy(r) 1.53 of Heluetia had con∣spired against his Countrie, or that (s) 1.54 Stigmaticall fugitiue had impa∣tronized himself of Geneua; no wonder if they be constrayned to

vaunt of their Church (if ani•• Church they will challenge) 〈◊〉〈◊〉 lying in a perpetuall obscuritie; and to make clayme to those for their Progenitours, whome neither themselues had knowne, nor any others haue euer seene. Except (perhaps) they glorie in some of their chiefe Prodromi and fore-run∣ners, whom to haue beene positiue and formed (t) 1.55 Heretikes, is eui∣dent; As, Aerius, Iouinian, Vigilan∣tius, Heluidius, the Iconomachi, Beren∣garius, the Waldenses, Lolhardus, Wicliff, Huss, from all which they haue begged certain pestilent frag∣ments of Doctrinall speculations; greedily indeede licking vp much of that poyson, which those former had vomited out in their blurred pa∣pers. Wonder not (Academians) if I nothing feare these emptie

smoakes, the which so soone as I shall come to the height of your presence, will be most easie to dissi∣pate and dispell. For this is our Sermocination and discours.

Tell me (ô Protestant) wilt thou strike sayle, and yeald to that Church, which hath euer enioyed in former Ages an vneclipsed and glorious Conspicuitie? Altogeather (replyes he) and without appeale. Let vs then perlustrate the places and times. To which Church dost thou subscribe? To the Congregation of the Faythfull. Who were the Men? Their names indeede do lye interred in obliuion; but it is euident, that manie such did then liue. Euident? To whome is it euident? To God. Who dares mantayne this groundles assertion? We, who haue receaued from the Lord herein sublime Enthusiasmes

and illuminations. Fabulous toyes! How can I be drawne to belieue this? Yf thou didst burne with an infla∣med fayth, thou wouldst as certainly know this, as thou knowest, that thou dost liue.

Spectatum admissi risum teneatis? Whereas the diuine Word com∣maundeth all Christians to range & ioyne themselues to the Church; to take heede of being slayne by the spirituall sword, to liue in peace in the house of God; to lay downe their soules vpon the affiance of the Church, as vpon the pillar of Truth; here to determine all com∣playnts and accusations; to repute men disincorporated and cast out from thence, but for Heathens: Is it possible then, (as if Christ instantly intended to repudiate his Spouse) that it should not be knowne,

during the reuolution of so manie Hundreds of yeares, where the Church was, or whether in all that time it remayned in its full Orb, but rather suffered an vtter disparition; or who they were, that appertayned thereto? Or will our Aduersaries, notwithstanding all this, still whisper in Corners, that there (there only) the Church is, where their Gospellers, and such only, as they suppose to be predes∣tinated, are to be found? From whence it ineuitably resulteth, that if one should depraue & calumniate the authoritie of his spirituall Pre∣lat, he offendeth not, if so he can be perswaded, that his said Prelat were at that time in mortall sinne, and had finally fallen from the Church.

Whereas then I called to minde, that our Aduersaries haue fabrica∣ted

such deceiptfull Stratagems, wherewith no Church in anie for∣mer Age was acquaynted; and that they being depriued of the thing it∣self, would in these straights neuer∣thelesse seeke to possesse (& therein rest solaced) the naked sound of a poore Word or Name, I was much animated at the remembrance of your Christalline and cleare Iudge∣menrs, & did vndoubtedly promise to myself, that as soone, as you had discouered these subterfugious So∣phistications and frauds euen from the Aduersaries owne confession, you (as Men of true resolution and fortitude) would instantly cutt a∣sunder all such netts and illaquea∣tions, wouen to ensnare your Soules, vnto your owne intermi∣nable perdition.

The fourth Reason. COVNCELS.

IN the infancie of the Church, a most weightie question & doubt touching the practise of the Cere∣monies of the Law (which then much afflicted the weake and tender mindes of the Belieuers) receaued its finall decision from a Councell of the Apostles and Seniours, vpon that occasion assembled. The Sonnes did then belieue their Pa∣rents, the Sheepe their Pastours charging them in these words: Visum est (a) 1.56 Spiritui Sancto, & nobis. In after-times there followed foure

Oecumenicall or Generall Councels, readie euer and prest to extirpate anie Heresie, budding vp within the circle of those Ages. Which Coun∣cells haue gayned such a hand of Authority, as that more then a thousand yeares since, wonderfull Honour was ascribed vnto them, euen as to the (b) 1.57 words of the Holie-Ghost. I will not exspatiate a farre-of; for euen here at home, the said Councells did obtaine their an∣cient soueraignetie and inuiolable dignitie; and this by the concurrent and ioynt consent of the whole (c) 1.58 Parlamenr. In proofe whereof, ô England (my most deare Country) I call thee to witnes. For if thou wilt reuerence rhose foure Coun∣cells (as thou didst then make some fayre and suspicious approaches thereof) thou wilt afforde supreme

honour to the Bishop of the first Sea, I meane to Peter:(d) 1.59 thou wilt acknowledge an Incruent Sacrifice (e) 1.60 of the Bodie and Bloud of Christ vpon the Altar: Thou wilt humbly beseech the blessed Martyrs, f 1.61, & all the Court of Heauen, to aduocate & intercede to Christ for thee: thou wilt restrayne voluptuous Aposta∣taes from all execrable yoaking to∣geather, & publick (g] 1.62 incest: briefly thou wilt doe manie things, which now thou forbearest to doe, and wilt forbeare (h) 1.63 to doe manie things, which now thou doest. But to proceede: I doe here vndertake and giue my hand, to demonstrate (when iust occasion thereof shalbe presented) that the Generall Coun∣cells of all succeeding Ages (and particularly that of Trent) were equally prized and reuerenced with

the first foure. Now then I being thus encamped and strengthned with the inexpugnable fortresse of all the Generall Councells; why may I not enter into this Combat, with a chearefull alacritie; being readie to charge vpon the Enemie, what way soeuer he betakes? since I will produce prooffes so euident, that he cannot detort; so warranta∣ble and authorized, that he shall not dare to denye. Perhaps he will labour to rauell out the time in idle and vnnecessarie surplusage of words; But if I haue taken (Notable Men) your true height, he shall not be able to enchant either your eares or eyes. Now if any man shall be∣come so dissolued & loose in iudge∣ment, as to ballance himself (being but one) with all the Senatours and Doctours of the whole world, and

those incomparably more famous, ••ore holie, more learned, more an∣cient; I would willingly beholde that meretricious and frontlesse Countenance; the which after I haue once exposed to your sight, all the rest I will leaue to your more retired and morning thoughts.

In the meane time this I will auerre, that whosoeuer seekes to dis••steeme and abrogate the autho∣ritie of a Councell (with due cir∣cumstances celebrated) it being in this respect the last Resort or T••ibu∣nal, and aboue all Appeale; that man seemes to be of no counsell, no witt, no braynes; and not only in poynts Theologicall short, but euen in matters Ciuill, impolitick and iniudicious. For if the Spirit of God hath euer shined vpon the Church, doubtlesly then is the time

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

of darting forth its beames and in∣fluences, when the Religion, matu∣ritie, learning, wisdome, & digni∣tie of all Churches dispersed vpon the face of the earth are gathered into one Cittie; and there they euen besieging the eares of God with their prayers, do by the interuenien∣cie both of all Diuine and Humane helps, for the mining and searching out of the Truth, implore the Spirit (i) 1.64 promised, that by its direction they may decree healthfully & pru∣dently for Man's soule.

Now let any He••eticall S^r. Iohn, or Superintendent stepp out, let him lift vp the eye-lids, draw awry his nose, rubbe his forhead (his Mimi∣call gesture thus commenting his, inward minde) finally let him with all scurrilitie and ignorance iudge his owne Iudges, the verie eye and

carriage of Heresie; what Comicall sport, what matter of laughter will this emptie Trunke afforde? Luther (k) 1.65 is found to say, that he prefer∣red the voices and iudgements of two good and learned men, consen∣ting in the name of Christ (he did meane himself, and Melancthon) before anie Councells, though neuer so numerous, neuer so an∣cient. O circulation and winding inflexions! Kempnitius (l) 1.66 in like sorte dared to subiect the Councell of Trent, to the censure of his owne vertiginous and gyddie head-peece, and to cause the worth thereof to passe through the straite report of his embasing tongue. What gayned he? eternal shame and infamie. Whilst this excentrous and irregular Sectarie (except he giue a full stopp in the meane time to his present

course) wilbe interred in the graue of Arius; the Councell of Trent▪ the more accession of yeares it shall hereafter enioy, the more will be attended on with honour, reueren∣ce, and estimation. Good God! What confluence of seuerall Na∣tions, what peculiar choise of Bishops of the whole World, what splendour and fastigious dignitie of Kings and Common-wealths, what most remarkable and profound Di∣uines, what sanctitie, what teares, what fastings, what Academicall learning, what skill in tongues, what pearcing subtilitie of witt, what incessant diligence & labour, what infinite reading, what riches of vertue & literature did replenish that sacred and holie Consistorie? Vpon occasion one time I did heare diuers great and learned Prelates

(of which number, Antonius Arch∣bishop of Prague was one, by whose sacred Hand I am created Priest) much glorying, that for some few yeares, they had made their stay in that Schoole: they further affir∣ming, that they neuer receaued from Ferdinando then Emperour (to whome otherwise they had beene much obliged) a more prin∣celie and magnificent Benefitt, then this was; that some of them being sent as Legates out of Pannonia, had their places and suffrages in the Councell of Trent. Of which thing the Emperour being aduertised, and as willing to accent this one cour∣tesie aboue the rest, did regratulate the said Bishops at their returne, in these words:

Aluimus vos in Schola optima.

Now why did not our Aduersaries

(being inuited thereto by publike warrant) hasten to this Synod, that so they might in open view ••efell those, against whom th••y m••tter like froggs croaking out of their litle holes? To salue their engaged honour therein, they reply, that they could not securely repayre thi∣ther; since solemne stipulation. and promise (made vpon the like occa∣sion) was not kept with Hus•• and Hi••••ome of P••ague. Who did inf••inge it? The Doct••urs (say they) of the Councell of Constance. It is false; for that Councell gaue not anie sti∣pulation. The true state of these two men was this. Huss had neuer lost his life, but that being a perfi∣dious (m) 1.67 and turbulent fellow, (as euer rowing the Oa••e of Sedition) and escaping by flight (though af••er brought back) which Sigismund

the Emperour had interdicted him vpon the danger of his head, and violating all Conditions made by him to the Emperour, he laboured to eneruate, or rather frustrate the authoritie of his Letters Patent. A precipitate and headlong malice did ouerreach this Incendiarie; For after he had stirred vp great combustions and Tragedies in his owne Country of Bohemia, he was commanded to make his stay at Constance; He contemned the prerogatiue of the Councell; demaunded warrant of the Emperour. The Emp••rour sealed thereto. The Christian World (more potent then the Em∣perour) vnsealed. To renounce his Nouelismes, this Arch-heretike could not be induced; he perished. Now Hierome (n) 1.68 of Prague (to winde the matter vp in few words) came

by stealth to Constance, was pro∣tected by no man; Being apprehen∣ded, he was conuented; He pleaded his Cause, was entertayned kindly, enioyed his libertie, was cured, ab∣iured his Heresie; He after relapsed; he was burned. But why so often do they exagitate this straying and alone example among many hun∣dreds? Let them reuolue their owne Annals. Was not Martin Luther himself (hatefull to God and Man) cited at Augusta [o] 1.69 before Cardi∣nal Caietan, and did he not there eructate and belche forth what he could, and yet as being secured by the Letters of Maximilian, went he not away peaceably and without danger? The same Martin, being commanded to appeare at the Cittye [p] 1.70 of Wormes, though then Cesar and diuers Princes of the

Empire were highly offended towards him, did not the Word of Cesar (whose Eagles pownce scor∣ned to seaze vpon so base a praye) become his Sanctuarie? To conclu∣de, were not the Antefignani and most eminent men among all the Lutherans and Zuinglians, euen in the presence of Cha••les the Fift (an enemy to Heretiks, a Conquerour, a supreme and absolute Lord) after promise for their safetie once giuen, permitted to exhibit their Confessions [q) 1.71 of Fayth, so often renewed at the Dietes of Augusta? and did they not depart with all impunity & freedo∣me? Iust in the same manner did the Councell of Trent [r) 1.72 prouide most ample cautions for the Aduersary, repayring thereto. He would not vouchsafe to vse them. Notwith∣standing he much vaunteth and

exalteth himself in corners and pri∣uate Conuenticles; where after he hath psittically learned to sounde some few Greeke words, he will needs seeme to be wise and literate: He declineth (with a toade-like ••e∣tirednes) the aspect and eye of the World, w••ich should range a lear∣ned man in his due place, and call him to wartantable seates of Iudi∣cature. Let the Protestants procure for the Catholikes of England, if they desire their Soule's good, the like Hand-writing or Warrant from the Queene. We will not be af∣frighted with the misfortune of Huss. Let vs once enioy but the word of the P••ince, and we will in all haste euen flye togeather vnto the Court.

But to recouer myself, and to re∣turne from whence I haue digressed;

All Generall Councells pleade my Cause; the First, the Last, the Middle. These are my weapons, with these I will fight. Let the Ad∣uersarie expect the encounter of a looped and pearcing Iauelin, the which he shall be neuer able to draw out of his wounded side. Let Satan become thereby vanquished; and CHRIST victorious.

The fift Reason. THE FATHERS.

AT what time the Honourable Surname of Christians began in the Cittie of Antioch to gett more and more on wing, and became more diuulged, Doctours, (a) 1.73 that is,

eminent Diuines, and Prophets, to witt, remarkable Preachers, did then flourish. Of this kinde our Lord himself was most solicitous to prouide for his ensuing flocke, Scribes and Wise-men, lea••ned in the Kingdome of God, bringing forth things, New (b) 1.74 and Old; fully instructed in Christ and Moyses. Now these men being bequeathed to the Church for her larger opulencie, and being (as it were) her chiefe retinue or Guarde, how great a mischief is perpetrated to explode & eliminate them? And yet the Aduersarie hath exploded them. Vpon what indu∣cement? Because their standing is his falling. When I had diligently obserued this exorbitancie of car∣riadge, I did feruently demaund the Combat; not that iocularie and sportfull skirmi••h, which the vul∣gar

performe in their publike streets; but that seuere and graue conflict, by which we may encounter in the Schooles of your owne Vniuersities:

Pede pes, densus{que} viro vir.

If at any time hereafter it may be thought lawfull, to make our re∣payre to the Fathers, the warre is ended. They are all as intirely ours, as Gregorie the Thirteenth is, that most liuing Father of the Sonnes of the Church. For to omitt all such sparsed and scattered passages (discerped by vs) out of the Fa∣ther's Monuments, which most punctually and positiuely do fortifie our Fayth; we do houlde and pos∣sesse euen whole volumes of theirs, whose peculiar Subiect is articulate∣ly and copiously to discourse and proue, and, as it were, to dissect euerie nerue and finew of that

Euangelicall Religion, which we at this present maintayne. The dou∣ble (c) 1.75 Hiera••chie of Dionysius the Martyr, what Ecclesiasticall Orders, w••at sacred Mysteries, what rites doth it throughly teach and set downe? This poynt so gauled Lu∣ther, as that he reputed his Workes to be, (d) 1.76 Sim llima somniis, nec non perniciossima; most l••ke to dreames; and most pernicious. Caussaeus, some obscure Terrae filius in France (as borne of the slime of that Countrie) following the obliquitie of Luther's pathes, was not afraid often to tearme this Dionysius (being the Apostle of a most famous Nation) delirum (e) 1.77 senem, an old doting man. Ignatius doth mightily distaste the Centurists, he also distasteth Cal∣uin;(f) 1.78 so as these Refuse and scumme of men haue (through their colde

seueritie) noted in his Epistles,[g) 1.79 de∣formes naeuos, & pu••••das naemas, certain f••ule blemishes, and tr••fling songs. In the iudgement of these rigide Censours (whose Calenda••i•• and prescribed ta••ke, was but vnwor∣thiby to taxe t••e Fathers) Irenaeus hath diuulged in his Writings, ••ana∣ticum (h) 1.80 quiddam, certain fanatical st••ff, and rapt or inspired conceipts. Clemens (the Authour of the Booke cal••ed Stromata) did vent forth, [i] 1.81 zizania & feces; darnell, and bas•• matter or dreggs. Vpon the rest of the Fathers of this Age (being indeede Apostolicall Men) they euen showre downe reproa∣ches, daring to charge them, that [k] 1.82 blasph••mias & monst••a posteris re∣liquerunt, they haue transmitted in their Writings blasphemies, and monstrous opinions to their successours. Vpon Ter∣tullian

they make violent onsetts and incursions, for his maintayning of that Errour, which we Catho∣likes first discouered to them in him: Yet in the meane-time let them remember, that the Booke, (l) 1.83 de Praescriptionibus, written by this Father (in which Booke the Secta∣ries of this time, euen by a presaging penne, are dangerously wounded) was neuer controuled by the Church of God. How clearely and exactly doth (m) 1.84 Hyppolitus, (Bishop of Portua) premonstrate and poynt out the times of Luther; the verie strength of Antichrist, and for this peculiar reason they lowdly mouth it, calling him, scriptorem (n) 1.85 infantissimum, & laruam, a most chil∣dish-Writer, and walking Spirit. Vpon Cyprian (who was the ho∣nour and pride of Afrike) that

French (o) 1.86 Critick, and the Magde∣burgians [p) 1.87 haue throwed this im∣putation, tearming him, stupidum, & destitutum Deo, & deprauatorem Paeni∣tentiae, a man stupid or blockish, and depriued of the grace of God; and one, who hath fowly corrupted the doctrine of Penance. What poynts of Papistrie (as they in the fome of their impure language doe speake) did this Fa∣ther maintayne? He did write of the state of cloystred Virgins, of re∣uolted Apostataes, of the vnitie of the Church, such elaborate Treati∣ses, as also such Epistles to Corne∣lius, then Bishop of Rome; as that except we take away all credit and authoritie from the words of this Martyr, Peter Martyr Vermilius and all his Consociates therein, are to be accounted farre worse, then Adul∣terers and sacrilegious persons. But

not to dwell ouerlong in particular Fathers, (who are most basely trod∣den vpon by these men) all the Fa∣thers of this Age (without excep∣tion) are insimulated within one and the same sentence of condem∣nation; (q) 1.88 quippe d••ctriuam de Paen••∣tentia mire deprauarint, because th••y wonderfully d••praued the doctrine of Penance. From what fountayne streameth the acerbitie of this their accusation? Because the rigour of those Canons, (r) 1.89 which were of force in that time, is incompatible with the softnes and delicacie of Luther's Sect, which, as being more apt for banqueting-chambers and bedds of downe, then Temples and Churches, is accustomed to enter∣taine with vaine discourse volu∣ptuous eares, and (s) 1.90 puluillos omni cubito assuere, to spend the time in all

pleasure, Sardanapalisme, and luxu∣rie. To descend to the next Centu∣rie: in what hath it sinned? Chry∣sostome (forsooth) and the Doc∣tours thereof (as presumed to haue in their writings certain defects and blemishes, iustitian•• (t) 1.91 sidei saedè obscu∣rarunt, haue fowly obliterated & obscu∣••ed the Iustice of Fayth.

Nazianzene, whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for honour-sake the Ancients haue graced with the title of The Diuine, in the iudgement of Caus∣saeus, is (u) 1.92 fabulator, quid affirma••et, n••sc••it, a lying writer, not knowing what he would affirme. Ambrose, a cacodaemo••e fascinatus est, is bewit∣ched by an euill spirit. Hierome is by the Aduersarie censured to be, (x) 1.93 aequè damnatus atque diabolus, as c••r∣tainly damned as the deuill; (y) 1.94 iniu∣rio••us Apostolo, blasphaemus, sceleratus,

impius: iniurious to the Apostle, blasphe∣mous, and wicked. In the libration and ballance of Gregorius Masso∣uius (a great Idolater of Caluin) (z) 1.95 pluris est vnus Caluinus, quàm centum Augustini, One Caluin is of greater authoritie, then a hundred Austins. Tush, a Hundred is here no number. Luther, (who euen belieueth in himself) nothing pri∣zeth against his owne authoritie (a) 1.96 mille Augustinos, mille Cyprianos, mille Ecclesia••, a thousand Austins, a thou∣sand Cy••rians, a thousand Churches. I hould it but needlesse to spinne out this point to any further length. For who beare themselues with this insolencie to these former Fa∣thers, (wronging their honours with such Phillippicks, or Satyrous Pasquils) no wonder if they breath nothing but pride, contumacie, and

petulant procacitie against Optatus, A••hanasius, Hilarius, the Cyrills, Epiphanius, Basil, Vincentius Ful∣gentius, Leo, and Gregorie Bishop of Rome. Neuerthelesse if there can be giuen anie iust pretext for iniust proceedings, I denie not, but that there euer occurrs in the Fa∣ther's Writings (vpon what booke soeuer we shall but incidently fall) that at which our Aduersaries (as long as they remaine vnanimous among themselues) must needs stomach & rest much discontented.

For who doth hate sett and ap∣poynted fasts (the wings of Prayer) must they not rest disaffected to∣wards Leo and Chrysostome; who haue made most learned & moning Sermons of th•• fa••t of Lent, and of oth••r ordayned fast, as of things ••••••••ally practised in their dayes?

Who haue prostituted their soules to open sale, for riches, lust, Epicurisme (the Element of Lust) ambitious and vaine sights or Spec∣tacles, must not such men be fully g••rged against Basil, Chrysostome, Hierome, Austin; whose excellent Bookes of the Institutes, rules, and required vertues of Monks, are in each man's hands?

Who haue euen enchayned and shackled Man's Will, by despoyling it of all Libertie; Who haue taken away all Rites and Ceremonies vsed at Christian funeralls; Who haue burned and consumed the Relicks of Saints; can they be in charitie with Austin; who hath written, de libero arbitrio three Bookes; de cura pro Mortuis, one; and of Miracles exhihited at Monuments or Tombes of Martyrs, a large (b) 1.97 Chapter••••••

that most worthie Worke, de Ciui∣ta••e Dei, besides some Sermons (c) 1.98 of the same Subiect?

Who measure their Fayth by the false yarde of impostures, deceits, and calumnious sleights; how te∣tricall and sowre must they be with Austin, who hath written a most famous Epistle against Manichaeus the Heretike, in the (d) 1.99 which he professeth himself euer to cleaue & stick fast to Antiquitie, Consent in doctrine, an vninterrupted Suc∣cession, and lastly to that Church, which alone (among so manie emergent Heresyes) by long Tradi∣tion and custome, challengeth to itself the name Catholike? Optatus Bishop of Miletus (whose pen did single out the Donatists) impugneth their Sect or partie from the force of Catholike (e) 1.100 Consent & Com∣munion,

accuseth them of wi••ked∣nes from the decree of Pope Mel∣chisedech,* 1.101 refuteth their He••esie from the Order (g) 1.102 and succession of the Roman Bishops, displayeth their furie from their contamina∣ting (h) 1.103 & defyling of the B. Eucha∣rist and Chrisme, conceaueth horrour at their sacriledge shewed in brea∣king downe (i) 1.104 of Altars, in quibus Christi membra portata sunt, vpon which the members of Christ are borne and in polluting the Chalices, (k) 1.105 qui Christi sanguinem tenuerunt, which contayned the Bloud of Christ. Now I much desire to know, how our Ad∣uersaries beare themselues towards Optatus, whose memorie Austin (l) 1.106 much celebrateth by accoun∣ting him a venerable and Catholike Bishop, equall to Ambrose and Cy∣prian; (m] 1.107 & Fulgentius by styling

him, a holie and faythfull Interpreter of Paul, resembling him to Austin and Ambrose.

The Aduersaries doe reade the Creede of Athanasius in their Churches. Are they (trow you) fauorable and gratious to him? Who (being a graue Authour) did euen with whole peales of Lauds and prayses magnifye (in a choyce booke of his) Antonie (n) 1.108 the Her∣mit in Aegipt; And who with the Councell of Alexandria did with all prostration and humilitie appeale to the iudgement of the Apostolicall Sea of S. Peter? How often doth Prudentius in his Hymnes pray vnto the Martyrs,(o) 1.109 whose worth in Verse he so much recordeth? How often before their Reliks and bones doth he worship the King of all Martyrs? stands not this diuine Poët vnto

them in the Aspect of a Diametricall Opposition?

Hierome sharpened his penne against Vigilantius, in defence of the Relicks and honour of Saints; against Iouinian, in patronizing the state of Virginitie, do they not reade his Writings, with the Eye of sulli∣uation and malignitie?

Ambrose (p) 1.110 honoured his two Tutours Geruasius and Protasius with a remarkable Celebritie, and this to the great disgrace and igno∣minie of the Arian Heresie; to which Act the most holie Fathers (q) 1.111 haue ascribed their due Encomion and prayse; and which God himself hath warranted not with one onlie prodigious euent or miracle. Can they brooke Ambrose therefore? Gregorie the Great, our Apostle, and in truth he is wholy ours; and vnder

this title the verie sound of his Name iarres in the eares of our Aduersa∣ries: This man (I say) the furie of Caluin (r) 1.112 denyes to haue beene in∣structed in the Schoole of the Holie Ghost, because he called sacred Images (by which the Saints are to vs absently present) the Bookes of the illiterate and vnlearned.

The day is too short, and indeede the Sunne must runne a greater cir∣cle of his course to serue my turne, before I can number the Epistles, Sermons, Homilyes, smaller Volu∣mes, & Disputations of the Fathers; all being filled and stored with vn∣answerable proofes in defence of the Sentences and Articles of our Catholike Religion. As long as these their Monuments of Learning are to be soulde in the Stationer's shopps, (in which the Enemie most

vnworthily pretends, as you haue seene, so many chaynes of Errour and Superstition to haue beene wouen) so long in vaine are our Bookes forbidden to be read; in vaine are the Sea-ports so narrowly kept, for the preuenting of their entrance in, in vaine are the houses of Catholiks, their t••unks, boxes, and other priuate receptacles vio∣lently broken open; in vaine are so manie minacious & threatening Proclamations sett vpon the pub∣like Gates, and other chiefe places in Cittyes; since neither Harding, nor Sanders, nor Allan, nor Staple∣ton▪ nor Bristoll, doe affect these sup∣posed new dreames, more zealously, or with greater feruour and seduli∣tie, then these Fathers (aboue by me mentioned) haue donne.

When I ••eflected vpon this poynt

with a serious introuersion of minde, I grant, it gaue an edge to my desire, and my greedines of Combat was encreased, in the which what way soeuer the Aduer∣sary shall take (except he will yeeld to God's honour) he runneth him∣self vpon the sands. Yf he allowe of the Fathers; he then looseth the field: Yf he exclude them; he thus escapeth; but by flight.

It so chanced (myself then being yong) that Iohn Iewell▪ the Ante∣signanus & fore-man of the Calui∣nists in England (who euer buylded his state in the ruines of men's Soules) did in his Sermon at Paul's Crosse, prouoke the Catholiks with incredible boasting; he through Hypocrisie, appealing to, and calling vpon those Fathers, who flourished within the first six

hundred yeares of our Redemption. Those worthie men, who then suf∣fered exile at Louayne, in all haste arrested his challenge with their penns, though they stoode obno∣xious to diuers difficulties, in regard of the iniquitie of the times. I dare be bolde to pronounce, that the calumnie, ignorance, improbitie, and supercilious impudencie of this Iewell (who indeede wanted a foyle to make his luster good) then hap∣pely layed open by these Men's wry∣tings, did so much benefitt to our generall Cause, at that I can hardly remember any one thing more ad∣uantageous to the Catholike Church of England, then groaning vnder the Burden. Menacing Edicts and scrowles were in all haste af∣fixed vpon the common Posts, that no such bookes should be redd, or

kept by any; though Iewell's vaun∣ting exclamation might iustly seeme to extort the writing of them. All Persons at that time, which obser∣ued this passage, did by this meanes learne, that the ancient Fathers were wholy Catholike; that is, wholy Ours.

Neither did D. Humfrey conceale this wound, giuen to himself and his Brethren; who, though he daig∣ned to become Iewell's Encomiast, in immoderatly extolling him, and by seeking to embalme his Memorie by writing (s) 1.113 his life; yet did cast this one aspersion of incōsideration and inaduertencie vpon him; to witt, that Iewell proffered to stand inalterably to the iudgements of the Fathers; with which men this Doctour in peremptorie & expresse words disclaymeth from hauing the

least entercours, commerce, or asso∣ciation: so loath is the Enemie to keepe anie quarter with the Primi∣tiue Writers and Fathers.

One time in familiar discours, we throughly sownded Tobie Mathew (who now domineres in the Pulpit, enchanting, much aboue others, by his often Sermo∣ning, the eare of Credulity, and whome for his good literature and sparks of Moralitie we greatly af∣fected) entreating him to answer ingenuously and plainely; Whether that man, who spent himself in dili∣gent reading the Fathers, could possibly fluctuate touching the truth of the Roman Religion, or could vnfeignedly embrace that Fayth, to the which himself so earnestly exhorteth. He freely vn∣breasted himself, and thus replyed:

it was impossible, if so with the reading ••f them he would giue an indubious as∣s••nt and credi••t vnto them. Which Sentence is most true, and I am fully perswaded, that neither himself at this present, nor Matthew Hutton (who is reputed by some, to be much trauelled in the Fathers) nor the rest of our Aduersaryes, who performe the like labour, can be of any other iudgement.

Hitherto therefore I may securely descend into these Lists, as prepared to battaile with those, who (as men houlding the wolfe by the eares) are forced to leaue vpon their Cause a perpetuall and indelible scarre or blemish, w••ether they reiect, or ad∣mitt the Fathers: Since in the One, they but prouide for their running away, in the Other they are suffoca∣ted and strangled.

The sixt Reason. THE GROVND of the Fathers.

IT is cleare, that if euer that precept and command: [a) 1.114 Scrutamini Scripturas, Search the Scriptures, was (as in reason it hath, and ought to be to vs) peculiarly incumbent vpon anie sorte of Christians, that the most holie Fa∣thers did (with the greatest prayse, and in the highest degree) accom∣plish the same; since by these Men's diligence and charges, the Bibles haue beene translated and transcri∣bed into so manie tongues, and

transported into so manie discoasted Nations: By these Men's dangerous (yet successiue) attempts, they were snatched out of the flames of the Enemy, and of all vtter deuasta∣tion and extinguishment; By these Men's indefatigable paynes, each part and passage of them was most painfully cutt vp, and (as it were) anatomized. For both day and night those Fathers did euen drinke vp the Holie Scriptures: they were euer most readie from out their Chayres and Pulpitts, to dis∣course of the Holie Scriptures; they alwayes enriched their voluminous writings with testimonies, bor∣rowed from the Holie Scriptures; they haue disclosed and vnfoulded with their faythfull Scholiaes and Commentaries, the most knottie passages of the Holie Scripture: they

haue seasoned their Feasts & Fasts, with studying the Holie S••riptures: To conclude, they haue spent all their dayes with a Sabaoth l••sse & in∣cessant labour ••euen to the end of their feeble old age) in meditating vpon the H••lie Scriptures. And al∣though the said Doctours were fre∣quently accustomed, to draw their arguments (in patronage of their Fayth from the authoritie of their fore-fathers, from the practise of the Church, from the Succession of Popes, from Generall Councells, from Apostolicall Traditions, from the vn••aunted constancie of Mar∣tyrs, from the Sentences & Decrees of the Pastours of the Church▪ and from stupendious and astonishing Miracles, whereby the setled Course of Na••ure was, as I m••y say, vnna∣tured and dissolued: Yet all these

different sorts of proofes they euer most willingly enleuened with stored testimonies of the written Law: This is their fauorit-studie; this they presse; in this they make their Station; this mount (to ouer∣topp their Aduersaries) they daily raise higher through a continuall coaceruation & heaping togeather of sacred Texts; To this (b) 1.115 arma∣turae fortium, these most valiant and spirituall Commaunders, fortifying the well-repayred edifice of the Cittie of God (against all wicked assaults) doe yeald by all-right the first place and precedencie. And here now I haue the more reason to rest astonished at that proude & foolish Exception of the Aduersarie, who, (as one still seeking for water in a flowing streame) neuer ceaseth to charge the Father's writings (being

euen loaded with infinite passages of Scripture) with want & penurie of Scripture. So long (saith he) he will giue assent to the Fathers, as long as they inseparably adhere to the diuine Scriptures. Stand his words (thinke you) in coniunction with ••is thoughts? Well then, goe to. Let the most remarkable Au∣thours, most ancient Fathers, most holie and reuerend Men, Dionysius, Cyprian, Athanasius, Basil, Nazianze∣ne, Ambrose, Hierome, Chrysostome, Austin, and the Latin Gregorie, mar∣shall forth togeather, being armed and garded on each side, with CHRIST, with the Prophets, with the Apostles, and with all Biblicall furniture and preparation. O that that Fayth might at this present raigne in England, the which these Fathers, being wholy deuoted to

the Scriptures, did build vpon the Scriptures. What scriptures they do produce, the same we will pro∣duce; what passag••s thereof togea∣ther they do conferre, the same we will conferre: what they do from thence inferre, the same we will in∣ferre. Will this satisfye thee, thou Bible-pretender? Spitt out, (man) de∣liuer thy minde freely. N••, thou re∣plyest, except the Fathers (not diuorcing the letter fr••m the intended meaning of the Holie Ghost) do expound the Scriptu∣re in a t••ue ••ense. What is the sense of these thy words: in a true sense? for∣sooth according to thy owne sillie wee∣ning; This is the circle, within which thy disputes are encompas∣sed. Blushest thou not at this thy maze and Labyrinth? Therefore, as being in good hope, that I shall finde assembled, in your most flou∣rishing

Vniuersities, man••e, who will looke into these Controuersies of Fayth, not with a flegmatick and dull eye, but with an impartiall, sharpe, & dispassionate iudgement, fully ballancing the trifeling eua∣sions of these men (by which eua∣sions, their Cause is wholy disman∣telled and layed naked to the view of all) I will with all chearefull readines expect this hower of fight; at what time I shalbe prepared to draw forth into the field the vn∣vanquishable troupes and forces of the Church of CHRIST, against the small wilde companies of cer∣taine poore and vnarmed fresh-water-souldiers.

The seauenth R••ason. HISTORIE.

THe ancient Histories do vnveyle and display the true eye and face of the ancient Church. Hither I prouoke the Enemy. Doubtlesly the Historiographers of greatest Antiquitie (and those, which our Aduersaries vsurpe) are these: (a) 1.116 Eusebius, Damasus, Hierome, Ruffinus, Orosius, Socrates, Zozomene, Theodoret, Cassiodorus, Gregorius Turonensis, Vsuardus, Rhegius, Marianus, Sige∣bertus, Zonaras, Cedrenus, Nicephorus. What do these men recorde, whose peculiar labour was to saue and re∣deeme the memory of the Churche's

Actions, from the deluge of Time? They relate our prayers, our pro∣gresses in disseminating the Fayth, our vicissituds and R••turnes of seasons, our enemies. Yea (which ought to draw an indifferent eye more obseruantly vpon this poynt) euen those Historiographers, who professe implacable hat••ed to vs, as (b) 1.117 Philipp Melancthon, Pantaleon, Punctius, the Magdeburgians, when they do busie themselues in writing the Chronologie or Historie of the Church, except they gather togea∣ther the honourable Actions of our men, by desc••ibing the palmie and victorious state of our Church, and do amasse with their pennes the treacherie and facinorous c••imes of our Enemies, they should (as being depriued of any Subiect or Argument) haue passed ouer in an eternal

silence fifteene hundred yeares.

To these we may adioyn•• the particular Historians (c) 1.118 of certain Countryes, who (through a most laboursome curiositie) haue regi∣stred the Acts of each such People. These men, as if they had gotten a Spartae, the which they coueted by all meanes possible to cultiuate and beautifye, and who concealed not in their Chronicles (so pre••ise they were to holde intelligence with all times, by meanes of History) to re∣late any extraordinarie and chargea∣ble feastings, or long-sle••ued gownes, or new-fashioned hilts of daggers, or guilt spurres, or any other such trifles if they but taisted of nouel∣tie; Yf they had heard, that Reli∣gion had suffered any digression from its first Being, or had degene∣rated from the Primitiue ages,

would certainly most of them haue made speciall and punctuall men∣tion thereof; yf not most, yet at least some few; if not some few, yet some one or other without all doubt. There is not one Historio∣grapher either fauourable or male∣uolent towards vs, who euer recor∣ded any such alteration, or but once intimated in his writings so much.

For Example. Our Aduersaries do freely acknowledge (a truth so euident, that it lyeth out of the way of contradiction) that the Church of Rome was once Holie, Catho∣like, and Apostolicall. When? Then, when it deseruedly had ob∣tayned those high prayses of Saint Paul; Your (d) 1.119 fayth (speaking to the Romans) is renowned in the whole world: Without (e) 1.120 intermission I make memorie of you: I know, (f) 1.121 that

coming to you (ô Romans) I shall come in the abundance of the blessing of Christ:* 1.122 All the Churches of Christ salute you: Your obedience (h) 1.123 is published in euery place: Then, when Paul [i] 1.124 (being at Rome in libertie) dilated the Gospell to all: Then, when Pe∣ter [k] 1.125 gouerned the Church ga∣thered togeather in that place, then being Babilon: Then, when Cle∣mens (l) 1.126 himself (greatly commen∣ded by the Apostle) swaighed that Sea: Then, when the prophane Emperours, as Nero, Domitian, Traian,(m) 1.127 Antoninus did inhumanely butcher the Roman Bishops; Yea then,(n) 1.128 when (euen by the confession (o) 1.129 of Caluin) Damasus, Siricius, Anastasius, and Innocentius did holde the Apostolicall sterne. For during this Age (especially at Rome) Caluin (out of his bountie) gran∣teth,

that the foresaid Bishops did departe in nothing from the Euan∣gelicall doctrine.

Heare now I demaund: When did Rome loose this Fa••th so much aboue celebrated? When did she cease to be that, which afore she was? At what time, in what Pope's dayes, by what meanes, by what force or stratagems, with what en∣creases and degrees did a strange Religion inuade V••bem & Orbem, not only the Mother-Cittie, but the whol•• world? What teares, what oppositions, what disconsola∣te sighes & groanes did this change begett? Were ••ll men vpon the face of the earth drowned in a dead sleepe, or at least setled in the leese of an incurious negligence, stupour, and dulnesse, when Rome (Rome, I say) did stampe and dogmatize new

Sacraments, a new Sacrifice, new Articles of Religion? Was there not one Historian then to be found, neither of the Greeke, nor of the Latin Church, neither of any remote or neare Nation, who would but casually fall vpon the least touch of insinuating so violent an irruption of a new Fayth, or giue the smallest ouerture thereof in his writings?

Therefore I conclude, It is more then euident; if we belieue those things to be true, which Historie (in itself various and large) being the Embassadour of Antiquitie, the Soule of Memorie, euer reflecting back the image of things past, doth affluently and abundantly testifye; that such a Change of Religion, as our Ad∣uersaries seeke to obtrude vpon vs, is a mere vapourous and imaginarie conceipt, as not being warranted

with the authoritie of any History, since the Churches first beginning; and consequently, that all Historio∣graphers are mine, and that the ef∣fectlesse attempts herein, and incur∣sions of our Aduersaries are most cold and feeble, as nothing preuay∣ling; except it be first receaued for a mayne Theoreme and Principle, that all Christians of all times did precipitatly fall into grosse mis∣beliefe, and into the lowest gulfe of Hell, vntill Luther [p) 1.130 did constuprate, and lustfully pollute Catherin Bore.

The eight Reason. PARADOXES.

TRuly (most accomplished Men) when I call to minde out of the abundance of manie Heresies cer∣taine strange and prodigious Phan∣tasies of some opinionatiue Wry∣ters, which will occurre to be im∣pugned by me; I should deseruedly condemne myself of supine negli∣gence, sloath, and pusillanimitie, if I should feare the shock and en∣counter of anie enemie. Let him be acute, l••t him be eloquent, let him be much practised in this kinde of warre, let him be a Helluo of bookes, and wholy absorpt in his

studyes, briefly let him be All, or More, then he is; yet of force must he bewray himself to be but drye, loose, and faultering, as long as he shall sustentate or maintayne these following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and impossibili∣ties. We ••ill dispute (if it chance our Aduersaries giue vs leaue) of (a) 1.131 God, of Christ, of Man, of Sinne, of Iustice, of the Sacraments (b) 1.132 of Manners. I will trye, if they haue the courage to iustifye that by dint of argument, which they in their owne soules belieue, and which (as necessarily resulting from their dis∣courses) they diuulge in their pesti∣lent Scripts and pamphlets. I will cause them to owne these their Axioms and Principles: God (b) 1.133 is the authour and cause of Sinne, wil∣ling, suggesting, effecting, commanding, working, and gouerning the flagitious

counsells of the wicked: As the calling of Paul, so the adulterie (c) 1.134 of Dauid, and the impietie of Iudas the proditour, was the peculiar hand-worke of God. ô monstrous Assertion! of which after Philipp Melancthon was ashamed, neuerthelesse Luther (from whome Melancthon had borrowed it) doth extoll with infi∣nite prayse this Sentence, (d) 1.135 as a heauenlie Oracle; and in this respect in part (e) 1.136 equalls this his Schollar with Paul the Apostle.

I would further here demaund, what was Luther's conceipt (whom our English Caluinists pronounce to be (f) 1.137 virum diuinitus datum ad orbem illuminandum, A man euen sent by God to enlighten the World) when he did expunge this Verse out of the prayers of the Church: (g) 1.138 Sancta Trinitas, vnus Deus, miserere nobis,

Holie Trinitie, one God, haue mercie of vs?

I will next proceede to the Person of Christ. What is the meaning of these vnseasoned words? ••hrist being the Sonne of God, is God of God; So (h) 1.139 Caluin teacheth: Christ is not begotten of ••he substance of the Father, So Beza. Againe, Two Hypostaticall [k[ 1.140 Vnions are constituted in Christ; the one of the soule with the flesh; the other of the Diui∣nitie with the Humanitie.(i] 1.141 That passage in Iohn: I and my Father are one; (l) 1.142 sheweth not, that Christ being God, is consubstantiall to God the Father. Yea further, Luther (m) 1.143 thus pronoun∣ceth: Anima mea••odit hoc ve••bum: Homousion, my verie soule hateth th••s word: H••mousios, or Consubstantial••s. These (loe) are the beginnings and conceptions of Arianisme, which after receaue a more perfect shape. But let vs dogg these men further.

Christ (n) 1.144 from his infancie was not con∣summate and full of grace, but (as other men) encreased in the faculties of the Soule: And he being daily become more experienced by vse, did (as litle children) first [o) 1.145 labour wi••h ignorance. Which is potentially as much to say, as that Christ was stayned with the spott and blemish of Originall Sinne. But take notice of more direfull and horride Doctrines. Christ praying in the Garden, when he did sw••ate drops of Water and Bloud, * 1.146 was afraid wi••h the sense & feeling of eternall damnation: He then vttered words without reason, without spiri••; words suddenly bu••sting out through force of griefe and payne,* 1.147 and such as not being sufficiently premedita∣ted, he instantly recalled and corrected. Is there any more of this stuffe yet behind? Obserue. When Christ being vpon the Crosse, cryed out:

My God, my God, why hast thou for∣saken me? He was burned with flames (r) 1.148 of fire, and vttered words of black despaire; no otherwise, then if he should haue perished with eternal perdition. See how these Gospelers do euen meditate and studie blasphemies, poysening the texts of holie Scrip∣ture with their wicked construc∣tions. They further thus comment that Sentence: Christ descended into Hell; that is, He being dead, did no lesse tast•• (s) 1.149 Hell, then the Soules of the damned; this only excepted, that he was after to be restored to his former felicitie. For since (say they) only by corporall (t) 1.150 death, he could profitt vs nothing, his soule therefore ought to fight with euerlasting death, that by this meanes he might expiate our wickednes and pu∣nishment; Thus do they detort the Written Word, to ouerthrow the

dignitie of the Eternal Word. Now that no man shall surmize these speeches to fall from Caluin through inaduertencie, the same Caluin taketh such complacencie therein, & so strong he is in this his blasphemie, as that he pronounceth all them to be perditos (u) 1.151 nebulones, lost & damned fellowes, qui doctrinam istam solarij plenam exagitant, who do call in question this most comfortable doctrine. O Times! ô portentious Times! what monster haue you here nourrished? 〈◊〉〈◊〉 delicate and princelie dropping ••loud, which streamed from the torne & pearced bodie of the innocent Lamb, of which bloud euerie small dropp (in regard of the impreciable worth of the Sacrifice) was of force to redeeme a thousand Worlds, could it nothing profit Mankinde, except

the (x) Mediatour of God and Man, the Man CHRIST IESVS had suffered (y) 1.152 mortem secundam, the second death, the death of the Soule, the death of all grace, and such as is companion only to Sinne and exe∣crable blasphemie? In regard of this man's lunacie, Bucer (though impudent) will needs seeme to be of a more pliable sterne and mode∣stie; who by the word Hell, in the Creede, vnderstandeth (z) 1.153 the graue, by the figure Epexegesis, though most preposterously, or rather by an vnfit and idle Tautologie. Of our English Sectaries diuers are accustomed to range themselues herein vnder Caluin, their Idol: diuers vnder Bucer, their great Maister, and half Arche of their Church; and diuers also (such Heteroclits in Fayth they are) do secretly murmure against

this Article; wishing (if without noyse and tumult it could be ef∣fected) it were craded and put out of the Creede. Which thing to haue beene once attempted in a Conuenticle in London, one Ri∣chard Cheny (thereat present) did relate vnto me: a miserable old man, much afflicted by the theeues out of God's Church; yet had not the grace before his death to im∣plant himself therein. Hitherto of CHRIST.

Touching Man;* 1.154 what doe they dictate? The (a) 1.155 Image of God is wholy obliterated in M••n; All his faire im∣pressions are extin••t; All his Nature suffereth such a dassipation and dissolu∣tion throughout the powers of his Soule, & is so vtterly ouerthrowne, as that not euen anie Regenerate and holie man is intrinsecally anie other

thing then meare Corruption, and con¦tagion, as being in league with all vice. Whither tend these doctri∣nall Speculations? or why do they forge these grounds? To the end, that themselues, who through onlie Fayth seeke to lay violent hands on the Kingdome of God (which poynt is the verie Soule of Prote∣stancie) and who lye wallowing in the mire of all turpitude,(b) 1.156 & engulfe themselues in all wickednes, may accuse Nature, despayre of being become Vertuous, and disburden themselues of God's Precepts.

* 1.157And hence it is, that Illyricus (c) 1.158 (the standard-bearer to the Magde∣burgenses) hath reueted this poynt more firmely, by annexing his terrible sentence of Original Sinne; Which he defineth to be (after the fall of Adam) the internal Substance

of Soules, which the Deuil doth worke or cause, and which he transformeth into himself.

This also is obuious and fre∣quent in their Schoole. That (d) 1.159 all Sinnes are equall; yet with this cau∣tionarie explication (least the Stoicks be brought againe vpon the Stage) if God, as Iudge, doe bal∣lance them. As if God, who is a most iust Iudge, (and yet coueteth to ouerweigh more in Mercie, then Iustice) should rather by exagera∣ting our offence, adde a heape then ease, to our burden. And thus in this trutination of Sinnes, it followeth, that that Cooke doth not commit a lesser sinne against God most se∣uerely iudging, who should kill (when there is no neede) gallum gallinaceum, a dung-hill cock, then that infamous Homicide did, wh••

(being full of Beza) murthered with his pistol Gallum Heroa Guisit••m, the Noble French Guyse; a Prince of vn∣matcheable Vertue; then which facinorous act our part of Christen∣dome in this our Age hath seene nothing more detestable, nothing more deplorable.

* 1.160But it may be, that those men, who lye plunged in this vnpleasant state of Sinne (sinne being the very life of death) do neuerthelesse spe∣ciously and highly philosophize of Diuine Grace, which (as a spiri∣tuall Electuarie) may cure this disease. Indeede they ascribe very honoura∣ble and worthie priuiledges to this Grace, which they crye out in their bookes and speeches, neither to be infused in our harts, nor powerfull enough to check the malice of Sinne by resisting any flagitious

crime; but which they place extrin∣secally and out of vs only in the (e) 1.161 fauour of God; Which fauour doth neither correct, nor purge, nor en∣lighten, nor enrich the wicked, being become thral to all turpitude, nor euen regulate the sudden impe∣tuosities of Nature; but only doth conceale and dissemble (God con∣niuing thereto) the old sinke and chanell of Sinne (yet remayning and stinking) that it appeareth not nauseous and loathsome. And with this playster our Aduersaries are so much solaced, as that they are not afraid to pronounce, that Christ himself can be said to be no otherwise full (f) 1.162 of Grace and Truth, then in that God the Father did in a wonderfull and most high degree extend his bowells of Loue & fauour towards him. Sweete IESVS, what a blasphemous and

h••rride doctrine euen against thy N••ture, Honour, and Dignitie, haue these men created!

* 1.163What thing then is Iustice? a bare intentionall (g) 1.164 Relation. Since it is not wouen of the Theologicall Vertues, Fayth, Hope, and Charitie; which do inuest the Soule with their splendour and gorgeousnes; but it is only a palliating & hiding of the Offence; the which pallia∣tion who apprehendeth by Fayth (clearing by this meanes all ac∣counts with God) is a•• secure of his Saluation, as if be did already (h) 1.165 enioy the interminable felicitie of Heauen.

But goe too. Let the Aduersarie dreame this. How can he be assured of his future perseuerance in Iustice; for (i) 1.166 want whereof the poore be∣lieuing Man, though for a time he liueth piously, yet in the end depar∣teth

of the Theater of this world, in most calamitous & vohappie state?

Here Caluin steps vp, and (k] 1.167 re∣plyes saying: except thou sit so close and inmoueable in thy Fayth, as that it doth ascertayne thee of thy continuance in Vertue, and this in so strong a manner, that thou stand not obnoxious to deceipt the∣rein, (being euer in thy power to command ouer time and repentan∣ce) this thy floating and vnstable faith is to be contemned, as weake, faynt, and improfitable. I here ac∣knowledge the disciple of Luther, (l) 1.168 who thus indoctrinateth his Proselyts: A Christian (though wil∣ling) cannot loose his Saluation, except be forbeare to belieue. What libertie and dissolution in manntrs doth this doctrine inuolue?

I hasten to the Sacraments.* 1.169 Not

anie, not anie of tbem, not two, not one, (ô Blessed Christ!) haue they left. For their bread is poyson. Baeptisme (though as yet not adul∣terated) is in their iudgement of no force. It is not a health-full Water; It is not the Conduyte of Grace, nor leaueth behinde it anie tincture in vs; It doth not deriue to vs the meritts of Christ; but it is only an emptie signe (m) 1.170 or signification of Sal∣uation. And therefore in respect of the nature of the Sacrament itself, they prize the Baptisme of Christ at no higher valew, then the (n) 1.171 Ceremonie of it performed by Iohn. If thou hast receaued Baptisme (say they) it is well; yf thou wantest it, no losse; Belieue, and thou art saued, before thou (o) 1.172 be baptized. What then shall become of litle suckling Babes, who, except they be healped

with the vertue of this Sacrament, can procure no benefit by their Fayth. But here the Magdebur∣gians [p] 1.173 put in, and, as willing to straighten this crooked poynt, say: Before we ascribe anie operation to the Sacrament of Baptisme, we will main∣tayne, that those infants ha••e Fayth, by the which they are saued: Of which fayth they doe obserue in themselues cer∣taine secret and hidden motions, who yet obserue not, whether they liue, or no. Harsh and strange! But if this be to be reputed harsh, then marke the Antidot of Luther; who here, to extricate himself out of the nett, sayth: It is [q] 1.174 better to omit the Baptising of an Infant, since his ablution, if so he do not belieue, is impro∣fi••able. Thus the Aduersaries spea∣king hereof with such a fluctuation of iudgement and mincing hesita∣tion,

know not how to deliuer their sent••nces herein Categorically and positiuely. Therefore let Balta∣sar Pascimontanus digg through this stonie difficultie,* 1.175 and decide the poynt; Who being the Parent of Anabaptists, & seing, that not with the least tecture of reason he could forge anie Fayth to be in Infants, did allow the caution of Luther, and exiling all Pedobaptisme out of the Church, did thereupon decree, that only Persons of ripe age should be washed in the sacred Font. As touching the other Sacraments; Al∣though that many headed Beast [r) 1.176 doth often please himself with the eiaculation and casting out of his throate of most horrible contu∣melies against them; yet since they daily obtund the eares with a fasti∣dious iteration, I wholy pretermit

and passe them ouer.

There yet remaine behind cer∣taine most hurtfull gobbetts of Hereticall doctrine,* 1.177 touching life and Manners; the which Luther had vomited out in his papers, that so from the impure belching of his stomach, he might inhale & breath poyson into his Readers. Heare ô you Academians) with pa∣tience, but withall blush (for I presume your cheekes cannot en∣dure such vnchast words) and par∣don me, being the Relatour.

If the s) 1.178 wife will not, nor can perfor∣me the due of marriadge, let the cham∣ber-mayde come, and stepp in her roome. Certainly the art of Venerie is as necessa∣rie t) 1.179 to euerie one, (see what filth he disgorgeth) as meate, drinke, or sleepe. Matrimonie is much more excellen••, u) 1.180 then Virginitie, since from this latter

x) 1.181 Christ and Paul haue dehorted all Christians. But what? Are these (perhaps) indiuiduall or peculiar to Luther? They are not. Since they were lately defended by my Antagonist, Chark, [y) 1.182 but most mi∣serably (God knowes) and feare∣fully.

Will you haue anie more drawne out of this Vessel? Why not? By how much thou art the more z) 1.183 wicked, by so much, saith Luther, thou art more neare to Grace. All good Actions, a) 1.184 God iudging them, are Mortall Sin∣nes; God resting propitious, veniall and more pardonable. No man thinketh b) 1.185 euil, out of his owne disposition. The Decalogue c) 1.186 nothing belonged to Chri∣stians. God d) 1.187 respecteth not our Good Works. Only they rightly participate of the Supper e 1.188 of our Lord, whose seue∣red Consciences are attended on with

sorrowfull, afflicted, troubled, confused, and erring th••ughts or cogitations. Our sinnes are indeede to be confessed; but to anie man, who if he do absolue th••e but in f, 1.189 ••east (so that thou belie∣uest) thou art fully absolued. To reade prayers of sett Howers, belongeth not to Priests, g, 1.190 but to the Lai••••e. Christians are free h, 1.191 from the S••a••uts and Ordi∣nances of Men.

I am loath to foule my Paper any longer with such ordure; And I hope, I may be thought to haue already stirred enough in this vnsa∣uourie puddle. I now end. And here I am not to incurre a••ie repre∣hension in your Censures, because I haue promiscuously insimulated the Lutherans and Zwinglians within the former Tenets or Posi∣tions; Since both these, being mind∣full from whose loynes they are

first proseminated, doe much couet (through their proximitie of bloud) to entertaine a mutuall en∣tercours and friendship; and there∣fore being thus * 1.192 interlinked, doe interprete it as no small iniurie to be dis-ioined, (one thing onely ex∣cepted) in dogmaticall Articles of ••a••th and Religion.

Truly I am not of that strength, as that I will vendicate to mys••lf but the middle ranke of those se∣lected Deuines, who at this day haue proclaymed open Warre and Hostilitie against H••resies. But this I well know, how feeble & weake soeuer I am, I cannot be endange∣red; whylest being supported with the Grace of Ch••ist, and s••conded both with Heauen and Earth, I shall fight against Innouations so odious, so exec••able, so grosse and

brutish, euen benighting & wholy darkning the iudgement of Man.

The ninth Reason. SOPHISMES.

IT i•• an out-worne saying; that a fellow hauing but one eye, is able to gallant it among those, who be stone-blinde. A varnished an•• dissolute kinde of arguing hat•• oft••n a soueraignetie ouer the iudg∣ments of the vnlearned, which manner of dispute (at not being solide and substantiue it itself) the Schoole of Philosophers doth wholy exsibilate. The Aduersarie (who is poore & needie in proufes)

much offendeth herein. But his impostures (for the most part) are wrought vpon foure Threds; the which rather in your Vniuersities, then in the common streets, I make choyse to vnweaue.

* 1.193The first, we may call a Schiama∣chia, by the which a man doth di∣uerberate a shadow or the ayre with an imp••tuous (but idle) endeauour. In this sort: Against those, who vowe perpetuall Chastitie, and who confesse that Marriadge is good, but withall belieue, that Virginitie is better, the Scriptures are produced, s••eaking (a) 1.194 worthily and honou∣rably of Marriadge. Whome doe they wound? Against the merito∣rious workes, & feriall or paynfull labours of Christians, d••ed in the bloud of Christ (otherwise vnauay∣leable) manie diuine passages are

alleadged, by the which we are commaunded to confide, neither in Nature, nor in the Law, but in the Bloud of Christ. At whom do they roue? Against those, who worship the Saints of Heauen, as most gra∣tious seruants in the eye of CHRIST, are discharged whole volleys of shott out of the sacred Writ, prohibiting vs to adore manie Gods. Where be those Gods? This kinde of arguments, the which fa∣miliarly droppe from our Aduersa∣ries penne, can in no sort proue to vs dangerous; to you (perhaps) wearisome and disgustfull.

An other peccant humour of theirs, is called Logomachia;* 1.195 Here one leauing the sense, doth childish∣ly and litigiously contend with the naked Word. As thus: Finde me, if thou canst (say our Aduersaries)

the word Masse, or Purgatorie in the Scripture. What then must here be the inference? Doth not this open the sluce to the denyal of the vndi∣uided Trinitie? Is not the doctrine of the T••initie, Con••ubstantialitie, and the Person in the Scriptures, because these Words occurre not in the Scriptures? Cosin germaine to this Paralogisme, is a birding or captious taking hould of the verie letters; where the approued custome and minde of the Speaker being neglec∣ted (which is the verie life of the Word, or by which the Word through a continuall acceptation is, as it were, indenized) we idely fight against the verie syllables; after this manner: The Word, Presbyter in Greeke, is nothing but a Senior in Latin: Againe, A Sacramen••, is euerie Mysterie. But as in all, so in

this S. Thomas most pregnantly tea∣c••eth; saying:(b) 1.196 In words we are to obserue, non tam à quo, quàm ad quid; Lot so much from whence they are deriued, as to what (by a warranta∣ble custome) they are applyed.

A third Imposture is tearmed H••mon••mia;* 1.197 which largely sprea∣deth itself, and by which a Word is euen wrenched and ouer-much strayned. For Example: To what end should there be the Order of Priests in the Church, since (c) 1.198 Iohn hath stiled you all priests? In like sort, Iohn there addeth: We shall raigne vpon the earth; Why then should their be anie pe∣culiar Kings? Againe, The Prophet doth much celebrate a spirituall (d) 1.199 fast; to witt, an abstinencie from inue∣terate and accustomed sinnes; Away therefore withall superstitious choice of meates, popish fish, and prescript times

of fasting. But is this good Logike? Then marke, how it recoileth back. For then haue Moyses, Dauid, Elias, S. Iohn Baptist, and the Apostles euen doted, who limited thei•• fasting from vsuall meates, within two or three dayes, or a weeke's compasse; Whereas fasting from Sinne ought to be perperuall and vnintermitted. This sophistrie you see, how sleightie and transparent it is. But I haste forward.

* 1.200The fourth vicious forme of their disputing I call a Circulation. Thus for instance sake. Set downe (I say) the Notes of the Church. The Aduersarie replyes; The Word of God, and the most pure Sacraments. But are these in your possession and hands? Who doubteth thereof? I do not so much doubt, as absolutly denie it. Consult herein (saith he)

with the holie Scripture. I haue al∣ready consulted with it, and at this instant I stande lesse fauourable to your Cause, then afore. Tush, it is most euident. Euict so much by proufe. We do not swarue a fingar's breadth from the Word of God. Where is thy Witt, thou emptie Scull? Wilt thou still take that for thy ar∣gument, which is indifferently que∣stioned on both sides? How often hath this thy erroneous dispute beene inculcated and exprobrated to thee? Wilt thou not leaue drea∣ming? wilt thou haue a torch to enlighten thy conceipt? I auerre, that the Word of God is wrong∣fully expounded by thee. I haue for my witnesses hereof fifteene hundred yeares. Stand irreuocably to the iudgement, neither of me, nor of thy self; but of the said

fifteene hundred yeares. I will stand to the iudgement of God; (e] 1.201 Spiritus, vbi vult, spirat. Behould what Cir∣cles, what Meandrian turnings, the Aduersarie here maketh, and how vnsteadie he is in arguing! This trifter, being the Architect of so manie Words and Sophismes, (his Cause thus leaning vpon the feeble crutches of deceipt, and calumnie) cannot become formidable to any man; troublesome he may be. With the trouble your patience (I hope) will dispence; with the least touch of feare, the matter itself stands wholy incompatible.

The tenth Reason. ALL KINDES OF WITNESSES.

HAec (a) 1.202 erit vobis directa via, ita vt stulti non errent per eam. This shall be vnto you a direct way, so that fooles shall not erre by it; saith the Prophet, speaking of the Church. Now what man, though among the vulgar sort, is so obtuse and dull, if he beare but an eye fixed vpon his Saluation, who may not easily dis∣cerne, and withall impathe himself in the beaten way of the Church; it being so notoriously made playne, eauen, and tracked; he by this mea∣n••s declining in his gate all vn∣haunted

foote-wayes, or craggie stepps and deuiations?

These points shalbe made explorat & euident euen to the ignorant and illiterate; as Esay hath prophecyed; to yourselues then (if so you be constant to your owne good) most explorate, and most euident.

Let vs presente to the eyes of our Imagination, the Theater or stage of this Vniuersall All; and let our thoughts lance forth into the mayne Ocean of euery thing crea∣ted.* 1.203 All things dispute in our be∣half; all things euen sweare the truth of our Religion. Let vs ascend to Heauen: There we may contem∣plate Roses (b) 1.204 and Lillies, blessed Martyrs, I meane, who by sheading their bloud, became read; by their innocencie white and candide. Such were the thirtie three (c) 1.205 Popes succes∣siuely

slaughtered by the Heathen Enemie. Such were the Pastours and Doctours in all Countries, who in that rugged and tempestuous state of the Church, engaged their bloud for the name of Christ: Such were the faythfull sheepe, who (in the A••••me and puritie of a good Conscience) insisted in the stepps of their shepheards: Such were all the Saints now in Heauen, who through sanctimonie and puritie (like starres of the greatest magni∣tude) gloriously shined in the eyes of the Multitude. Certaine it is, that all these were Ours▪ when they here conuersed on earth; that all these continued Ours, euen to their last gaspe and dissolution. And but to retayle some Particulars out of diuer•• H••ndreds, since I will not be laui••h of time: On our side and

Partie stoode blessed Igna••ius (whose thirs•• onlie Martyrdome could quench) who did not (e) 1.206 pa∣ralelle anie man (no not the King) with a Bishop in matters of the Church,(d) 1.207 And who with his owne penne (least otherwise they might perish) did record certaine (f) 1.208 Apo∣stolicall Traditions, of which him∣self was eye-witnes. On our side (g) 1.209 stoode Telesphorus (the Anacho••e••) who commanded, that the Fast of Lent (first instituted by the Apo∣stles) should be kept with a more rigorous care and obse••uation. On our side was I••enaeus, who preached and confirmed the Apostolicall Fayth, euen from the (h) 1.210 Succession of the supreme Bishops, and the Sea of Rome. On our side Victo•• (the Pope) who by his (i) 1.211 Edict or Bulle reduced all Asia vnto Obedience:

which Act though by manie and particularly by the former Irenaeus (though otherwise a most blessed man) was censured ouer riged and seuere; yet not one euer questioned his authoritie, or traduced him, as assuming in that busines anie Exoti∣call or forraine Soueraignetie. On our side was Polycarpus, who for the deciding the[k] 1.212Question of keeping E••ster-day, made a peculiar iourney to Rome; Whose relicks being bur∣ned, the Christians of Smyrna gathe∣red togeather, celebrating, the Me∣morie of their Bishop with an (l) 1.213 A∣niuersarie day, and most solemne Feast. On our side were C••••nel••us and Cyprian (that goulden Payre of Mar∣tyrs) both great Prelats, but greater the first, who sterning the C••urch of Rome, extinguis••ed the Af••ican [m] 1.214 Errours; And this other much ennobled hymself through the great

obseruancie, he bore to his most deare and friendlie Superiour. On our side was Six••u••, vpon whome, celebrating at the Altar the most dreadfull Sacrifice of the Masse, seauen (n) 1.215 Cleargie-men did reue∣rently attend. On our side S. Lau∣rence (Arch-deacon (o) 1.216 to the said Sixtus) who did euen importune Martyrdome, and whome the Ad∣uersaries (for their grace is to dis∣grace the good) haue scourged out of their Calendar, our Martyrolo∣ge; and yet to him aboue twelue hundred yeares since, P••udentius (once Consul of Rome) in this manner directed his prayers:

Quae [p) 1.217 sit potestas credita, Et mune••is quantum datum, P••obat Qui••itum gaudia, Quibus ••••gatus annuis.

Hos inter, ô Christi decus, Audi &c.

In English thus:

Seruant of Christ, what power is g••u••n to thee, The Roman ioyes at large do testifye, By these great fauours, which thou doest a••f••rde To them, who sue to thee in sweete accord.

Among wh••ch troupe, a rustick Po••t, ••o heare, His faults confessing with a trembling, feare: O hea••e benignely poore Prudentius, Guiltie of Christ's bloud through sinnes most impious.

On our side stand those most

blessed Virgins; [q] 1.218 Cecilia, Agatha, Barbara, Agnes, Lucia, Dorethea, Ca∣therina, who (enioying an inward calme of their passions) defended their vowed Chastitie, as most in∣contaminate & intemerate, against all assaults and tiranny of men and Deuills. On our side was H••lena, to whome the finding [r) 1.219 of the Crosse (vpon which our Lord suf∣fered) hath giuen so great celebritie and honour. Monica. (s) 1.220 who (lan∣guishing and fainting away in de∣uotion) in the agonie of her last sicknes, most religiously and ear∣nestly implored, that Prayers and Sacrifice might be offered vp for her at the Altar, after her death and departure. Paula, (t) 1.221 who euen drunke with feruour and deuotion, (a wine, which the luke-warme Christian neuer tasteth) did aban∣don

her Pallace and fruitfull De∣maynes, and being a stranger, posted (with a most wearisome pilgrima∣ge) to the Caue of Bethleem, that so she might spend the remnant of her life (the poore weake blast of breath) in spirituall retyres of the Soule, and in bewayling her sinnes euen in that place, where CHRIST in his infancie lay crying in his Cradle, and swadling cloathes. On our side are Paulus, Hilarion, (u) 1.222 Antonius, (x) 1.223 those good old solita∣rie and religious Heremits; whose euen speaking silence in their dailie and nightlie meditations, pearced the eares of God. On our side was Satyrus, (y) 1.224 a brother-germaine to Ambrose, who (bearing about him the most dread-full Heast) suffered shipp-wrack; and t••rough the strength of his Fayth in that most

holie Sacrament, escaped the danger of the Sea. On our side Nicolau•• (z) 1.225 a••d Martinus, (a) 1.226 both reuerend Bishops, being Men much exercised in watching, cloathed with haire-cloath, and euen fead with extraor∣dinarie and vnpractised fasting. On our side was Benedi••tus, (b) 1.227 that Fath••r of so manie Monks. Ten yeares space is too short a time to call to minde so manie thousands, as haue prof••ssed our Catholike Religion: And here I forbeare to repeate the Names of those, whome aboue I haue marshalled among the troupes of the Doctours of the Church, since I am mindefull (as I may tearme it) of my slow speedi∣nes. He that more largely will en∣rich and fu••nish himself with the knowledge thereof, let him euolue not only the Histories of ancient

Writers, but chiefly such graue Authours, of which number almost euery particular (c) 1.228 Authour did pick out a particular Saint, that so by their Pennes, they might record their glorious Memories. Which labour after this Man hath perfor∣med, then let him in the secret and inward reflex of his Soule sincerely relate to me, whether he be perswa∣ded, that those most ancient and blessed Christians (whose sanctitie the verie Walls and streets did in those times Eccho forth) were, in Religion, Roman Catholiks, or Lutherans. I here call to witnes the Throne of God, and that Tribu∣nal of Iustice, before which I shalbe conuented to giue a reason of these my Reasons, and an account of this my attempted Challenge, that eith••r there is no Heauen, or that Heauen

is only Ours; the first we wholy exe∣crate; vpon this other then we cast our ancker.

But now on the contrarie side, if it please,* 1.229 let vs peepe and looke downe into Hell. There lye broy∣ling in a sempiternal conflagration and flames of fire: Who? The Iewes. To whar Church professed they an implacable hatred and hostilitie? To our Church. Who more? The Heathens. What Church haue they most tyranniously persecuted? Ours. Who besides? Tbe Turks. Whose Temples and Oratories haue they demolished and beaten downe? Ours. Who yet? The Here∣••••ks. Against what Church haue they made their trayterous Insur∣rections and rebellious Assaults? Against our Church. For what other Church, then Ours, (still breathing

new Spirits of feruour) hath layed batterie against [d] 1.230 all the gates of Hell?

When the Iewes were expulsed (e) 1.231 Ierusalem, and the Christians began more fully to spread & plant their Fayth, ô immortall God! what confluence of Multitudes was then to those holie places, (e) 1.232 what reli∣gious respect was borne to that Cittie, what reuerence was giuen to the Sepulcher of Christ, to the Manger, to the Crosse; and to other his monuments, with all which the Church (his Spouse) was delighted, as with the worne and layd-asyde garments of the Bride-groome? Hence flowed the Iewes barbarous and irreconciliable hatred against vs. Yea at this day and hower they complaine, that our Ancestours wrought their Ancestours ouer-throw;

as from Simon Magus and Luther they receaued not the hurt (so much as) of a fillipp or flea-biting.

* 1.233Among the Heathens (whilest their state was vpon the ascent of the wheele) there were manie bloudie Tyrants, who (swolne with liuour and malice against Christian Religion) during their raigne, and for the space of three hundred yeares (by certaine vicissitudes of times) only excogitated, how to punish Christians with most exqui∣site and horrible torments. What Christians? The Fathers, and the Sonnes of our Catholike Romane Fayth, who then euer remayned eauen, in Fortune's vneauennesse. Weigh well the thundering fra∣gours and comminations of that inhumane Monster, who broyled S. Laurence vpon the gridiron:

Hunc (f) 1.234 esse vestris Orgijs Morem{que} & artem proditum est: Hanc disciplinam faederis, Libent vt auro Antistites. Argenteis scyphis &c.

In English thus:

The manner of your sacred Rites is knowne, Report whereof through euerie place is blowne: Your Bishops must performe their Sacri∣fice In golden Plates; and sacred Bloud likewise Must smoake in siluer Cupps in each man's sight, And Tapers burne (besett in gould) all night.

And further yet by spreading fame't is said, That thousands of Sester••ians are payd By your owne Brethren, tbrough their sale of lands Vnto your Churches vse: And thus tbeir hands To beggerie often bring their nearest heyres, And so you free them of their father's cares. These heapes of siluer vsually you hide In s••cret corners of your Churches side. You it repute a marke of Pietie, To disinherite your Posteritie. Therefore restore the treasure badly gott, Which now in darkesome holes doth lye forgott. The Common-wealth, the King, the Pu∣blike Treasure In Iustice ought thereof to make due seasure.

And thus our Captaines and our Men-of-warre Of their iust stipends you shall not de∣barre. A Principle you haue, it is well knowne: Restore to euerie one, what is his owne. Cesar (loe) here acknowledges Cesar's print And stamp in siluer, made first at the mint. Render to Cesar, what is Cesar's due; I aske, but what by right ought to accrue. Your God his stampe in siluer did not frame, Nor stoared was with gould, when first he came: In riches poore, his doctrine he first taught, With emptie purse his Precepts he in∣brought. Performe in deeds, what with his Words

accords; Restore your Gould; be only rich in Words.

Who seemeth this Tygar to be? Against whome doth he thus fome, and lighten forth his rage? Whose Churches, Sacrifices, lights, Rites, and ornaments seeketh he to abo∣lish? What Churche's goulden gobletts, and siluer Chalices, and sumptuous donaries, and plentifull treasure doth he so much stomack? Verily this Man euen acteth Luther. For vnder what other veyle haue our Nemrods (g) 1.235 masked their latro∣cinies and robberies, when they prayed vpon the Churches, and dis∣sipated the patrimonie of CHRIST? But now to looke on the other end of the Ballance; Constantine the Great (that terrour or scourge of those, who were scourges of Christians)

what Church brought he to the hauen or shore of quietnes? That verie Church, of which Sylueste•• (h] 1.236 was Pilot whome liuing (for fea••e of persecution) vnder the hatches in Soractes, Constantine called forth, that from his hands he might receaue our Baptisme. Vnder what banner fought this Emperour, that he became so victorious? Vnder the signe of the (i) 1.237 Crosse. By what Mother was he made so celebr••ous? By He∣lena. To what Fathers of Christ's Church did he adioyne himself? To the Fathers of the Ny••ene Councell. Who were the Men? Syluester, Marcus, Iulius, Athanasi••s, Nicolaus. To whose prayers did he recom∣mend himself? To the intercession of An••on••e. (k] 1.238 What seat•• did he affect in that Synode? Through an humble ambition, the (l) 1.239 low••st. O how more

regall and princelie did he appeare, being enthroned in the Chayre of Humilitie, then those doe, who haue vnduely hunted after the Title of a King? It is ouer tedious to relate all the particulars of this Passage. But from the different comport∣ments of these two Emperours (the one being most maleuolent to vs, the other most beneuolent) we may easily coniecture of all other poynts. For as by the wickednes of the first, our Prologue became most turbulent; so by the vertue of the lat••r, our Catastrophe and end was made most diuine and happie.

* 1.240Next, let vs behould the Turkish proceedings. Mahomet & Sergius (m) 1.241 (the Apostata Monde) lye howling in the lowest and most darkesome nooke of Hell, being loaded with their owne and their Successour's

flagitious crimes. This portentious and fierce Beast (the Sa••acens and Turks, I meane) except he had beene (n) 1.242 calmed and repressed by the Order of Knights of our Holie Wa••∣fare, and by our Catholike Princes and Forces (for as for Luther, So∣lyman the Turk is reported to haue giuen thankes to him by his letters; and for the Lutheran Partie and States (as if they had interleagued togeather, or at least had beene but Adue••sarie-friends) this progresse of the Turks is to them accounted pleasing & gratefull) this furious Eryn••is, I say, being most exitial & dangerous to all Christendome, had before this day made deuasta∣tion and spoyle of all Europe, brea∣thing an vtter euisceration thereof; and had beene no lesse forward and diligent in ouerthrowing Altars,

and the Signes of the Crosse, then Caluin himself whose Ad, is he∣reticall impietie hath beene. Since then by the labour and industrie of our men (whose inuincible cou∣rage hath beene the stoppe or par∣tition-wall betweene the Tu••ke and Europe) the Saraceus haue beene kept back from the cutting of the throats of all Christians: It there∣fore cannot be denyed, but that they are to be ••eputed, as our designed and peculiar enem••es.

* 1.243Let vs vouchsafe a looke vpon the Heretiks, who are the dreggs, the bellowes, the fuell of Hell-fire, there they lying in a death, which neuer dyes. First affronteth vs Simon Magus: What did he perpe∣trate? He spoy••ed man ••f free-will, (o) 1.244 and first broached the doctrine of sole Fayth. Next appeareth Nouat••anus.

What Gallant was this? This Man tumultuously making himself Antipope, did braue, (q) 1.245 aud shoulder out of his Seate, Cornelius the true Pope: He further was an enemie of the two (r) 1.246 Sacraments of Penance & Chr••sme. Then occurreth Manes Persa. This fellow's Scene, was to dogmatize, that Baptisme (s) 1.247 could not conferre Saluation. After him, Aerius (the Arian) presenteth himself: This man condemned all Prayers (t) 1.248 for the dead; and equalled Priests with Bishops. Next followeth Aetius, who with open mouth maintayned the Here∣sie of Onlie Fayth who was surna∣med,(u) 1.249 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (x) 1.250 (an Atheist no lesse then Lucian. Then crept vp Vigi∣lantius, who could not brooke, that Saints (y) 1.251 should be prayed vnto: And Iouinian, who (wh••ly immersed in flesh) placed Virginitie (z) 1.252 and Marriadge in

one scale or ballance. To conclude, in the end came that vniuersall Collu∣nies, or masse of filth, Macedonius, Pelagius, N••storius, Eutiches, the M••∣nothelits, the Iconomach••, & other Pla∣netarie & wandring Heretikes, to whom Posteritie shall adioyne Lu∣ther & ••aluin. Of what ayerie we••e al these Birds? They were all bad Crowes, hatched of one and the same eg; Who rebelling and making head against the chief Doctours and Pastours of our Church, were in the end by them confounded, and annihilated.

Let vs leaue Hell, and be testored to the Earth.* 1.253 What way so euer I conuert my eye or thought, whether I behould and consider the Patriar∣chall and Apostolical Seates; or the chiefe Prelats of other Nations; or the most renowned Princes, Kings, and Emperours; or the first plantation

of Christianitie throughout all Countries; or anie Character of Anti∣quitie, or Light of Reason, or signature ••nd print of Ve••tue and Moralitie; They all most seruiceably giue their voyces and suffrages in behalf of our Fayth; yea they all euen trum∣pett forth the indubitate infallibi∣litie thereof.

Witnes of this poynt is the vn∣interrupted succession of the Ro∣man Bishops;* 1.254 In which Church (to speake in Austin's dialect) (a) 1.255 Apo∣stolicae Cathedrae semper viguit principa∣tus, the principalitie and preheminence of the Apostolical Chayre euer flourished. Witnesses also are other Apostolical Seates; to which this verie name of Apostolicall, was peculiarly and re∣markably ascribed; in that they were first (b) 1.256 erected either by the Apostles, or by their Hearers and

Schollars.

Witnesses againe are the Pastours and Doctours dispersed through-out all Nations; being much distermi∣nated in place, but in our Religion most concordant: as, (c) 1.257 Ignatius and Chrysostome, at Antioch: Peter, Alexander, Athanasius, Theophilus, at Alexandria: Macarius and Cyrill, at Ierusalem: Proclus, at Constantino∣ple: Gregorie and Basil, in Cappado∣cia: Thaumaturgus, in Pontus: Poly∣carpus, at Smyrna: Iustinu••, at Athens: Dionysius, at Corinth: Gregorie, at Nyssa: Methodius, at Tyrus: Ephre∣mus, in Syria: Cyprian, Optatus, Austin, in Africke: Epiphanius, in Cyprus: Andreas, at Creete: Ambrose, Pauli∣nus, Gaudentius, Prosper, Faustus, Vigi∣lius, in Italie; Irenaeus, Martinus, Hi∣larius, Eucherius, Gregorie, Saluianus, in France: V••ncentius, Or••siu••, Hilde∣fonsus,

Leander, Isodorus, in Spayne: In Britannie, Fugatius, Damianus, Iustus, Mellitus, Beda. To conclude (that I may not be thought ambi∣tious in recitall of Names) what intire works, or but fragments, are yet extant of those Writers, who li∣uing in most dis-ioyned parts of the Earth haue sowed the Gospel of Christ, they all corroborate and strenghten that one Fayth, which we Catholiks at this day professe. O blessed Christ! with what cou∣lour or pretext of excuse can I play∣ster my cause, or how can I apolo∣gize for myself, why thou should not exterminate me out of the num∣ber of thy Saints, yf so I shall ad∣uance before so manie Lights of the Church, certaine obscure hedge∣creepers; in number few, in lear∣ning weake, in doctrine and Fayth

diuided, in conuersation prophane and facinorous?

Witnesses in like manner are all ancient Princes,* 1.258 Kings, Cesars, and their Common-wealths; The pietie of which Princes and People, and the Discipline both of Peace and Warre did originally take their rooting, in this our Catholike doctrine. What (d) 1.259 Theodosij out of the East, what Charles'es out of the West, may I here recite? What Edwards of England, Lodouicks of France, Hermingildi of Spayne, Henryes of Saxony, Wences∣laes of Bohemia, Leopolds of Austria, Steuens of Hungarie, Iosaphats of In∣dia; finally what other Dynastaes and Toparchaes, I meane, Gouernours of Empires and particular places, throughout the whole world, may I appeale vnto? All which (being organized with secular power) by

example, by Armes, by Lawes, by so∣licitous industrie, by magnificent charges, haue maintained & suppor∣ted our Church?(e] 1.260 For so Esay long-since foretolde: Erunt Reges nutricij tui, & Reginae nutrices tuae; Kings shalbe thy foster-fathers, & queenes thy nurces. Giue eare, ô E••izabeth, most potent Queene; To thee so great a Prophet preacheth, thee he instructeth in thy dutie. I doe confidently auerre, that one Heauen in not wide enough, to con∣tayne Caluin and these Princes. With these Monarcks then range thyself, runne with them one and the same line of Action; To thee I speake, who art worthie thy Progenitours, worthie the transcendencie of thy witt, worthie the rarenes of thy learning, worthie the high prayses and Elogies passed vpon thee, finally worthie thy present dignitie & Re∣gall

Soueraignetie. Only this thing I plott towards thee, and this I will plott, whatsoeuer be the euent: This is my dangerous machination, this is my trayterous attempt▪ against whome, as against the designed ene∣mie of thy life, the Aduersaries so often do threaten the gibbet. All hayle, ô holie Crosse! The day will come (ô Queene Elizabeth) that verie day, I meane, when the veyle of each man's actions shalbe drawne aside, & when it will euidently appeare, whether the Societie of IESVS, or the broode of Luther did affect thee with Christian Loue and Charitie. I hasten forward.

* 1.261Witnesses furthermore of the cer∣taintie of our Religion, are all the Quarters of the World, to the which (after the Incarnation and Birth of Christ) the trumpet of the Gospel

hath sounded. Was it a worke of small labour (thinke you) to seale vp for euer the mouthes of the Idolls, and to import and bring the King∣dome of God vnto the Gentils? Lu∣ther preachet Christ; We Catholiks preach Christ, But is Christ diuided? No. (f) 1.262 Either we, or he, doe preach a false CHRIST. How then stan∣deth the matter? I will shew. Let him be the true CHRIST, and let him be on their partie, by whose forces Dagon's (g) 1.263 necke was shiue∣red in peeces. Our CHRIST vouchsafed to vse our paines, when he dis-enthralled & freed so manie Soules from longer worshipping of those Iupiters, Mercuries, Dianaes, Phaehades, and dissipated from their harts that horrible N••ght of Hellish darknes. The time will not suffer me to insist in forraine presidents & examples; The disclosure (as I may

say) and opening of su••h Countries (in respect of Christi••n Religion) as are neare at hand & domesticall, we will contemplate. The Irish Nation then first sucked either no Religion, or ours, (that is, the Ca∣tholike Religion) from Patritiu••, the Scottish from Palladius, the Eng∣lish from Austin; All these three men being consecrated Bishops at Rome, sent from Rome, and euer with a dutifull Obseruancie reuerencing Rome. The matter is most euident. I poaste.

* 1.264Witnesses in this last place of the irrefragable truth of our Fayth, are the Vniuersities; witnesses are all written Lawes; witnesses the common manners and customes of People; wit∣nesses the Election and Inauguration of Emperours; witnesses are the Ceremo∣nies & Anoylings of Kings; Witnesses

the Orders of Knights, and the verie fashion of their Militarie Robes, Wit∣nesses are the Churches-windowes; witnesses the Stamps and Coynes of Siluer; witnesses the Gates of Citties; and their publike Towne-howses; witnesses the pious works & vertuous liues of our Ancestours; To conclu∣de, Witnesses are all things what∣soeuer, Great or Small, contayned within the Circumference of this vast Vniuers, that no other Religion then ours, did euer take anie deepe roote and plantation.

All which former Reasons and Considerations (as so manie sealing Arguments, and euen cloying my Iudgement with satiety of Proofes) being fully & deliberatly weighed, I did hould it no litle insolencie and madnes for me, to breake with all Christians of precedent Times,

giuing them my last Adieu; and to comparte & consociate myself with the verie froath of men, & certaine out-casts or lost Companions. Wherefore I freely confesse, I am much encouraged and animated to this Conflict, in which except the Saints of God be detruded & driuen out of Heauen, and proud Lucifer recouer Heauen, I cannot fall. In regarde whereof I doe presume, that Charke, who so inhumanely doth conuitiate me, tearing asunder my good name and reputation, should in all equitie be of a more gentil flexure, and more supple-minded towards me, if I be resolued to im∣pathe my sinfull and poore soule (the which CHRIST hath bought at so high a rate) rather in a safe way, in a certaine way, in the King's high-way, then to hang it vpon the

rockes and bryas of Caluin's pesti∣ferous doctrine and Innouations.

The Conclusion.

Here now (most celeb••ious Acade∣mians) you haue this small guift (an earnest of my much expected Con∣gresse) composed at seuerall stolen howers in time of my daily iour∣neying. My proiect was, to absterge and wipe away with you my suppo∣sed spott of arrogancie, to giue some Reasons for the iustifying of my confidencie, & withall, whylest you are inuited to the Schooles with me, to sett before your iudgements some considerable poynts, by way of taste & delibation. Yf you hould it equall, if secure, if reasonable, to erect Luther or Caluin, as the Square of the Scripture, the Oracle of the

Holie-Ghost, the rule of the Church, the Schoole-maister of all Councells and Fathers, to be short, a God, assu∣ming a supreme soueraignetie ouer all Witnesses and Ages, I am in des∣payre of bettering your mindes by my endeauours, whether you Reade or Heare: But if you be such, as I haue Ideated and figured out to my∣self, Philosophers, eagle-eyed, louers of Truth, integritie, & mode∣stie; enemies to headlong rashnes, illaqueations, and Sophismes; you then will easily see the full day at Noone-tyde, who can espie the first appearance or breake of day, through a small creuis or slifter. I will euen power myself out vnto you, & will freely speake, what the immensenes of my Loue towards you, your owne danger, and the greatnes of the busines may iustly

seeme to require. The Deuill is not ignorant, but that you will most clearely discouer this light, if once you beginne but to lift vp your eyes. For what stupour and insensibilitie is it, to aduance aboue all Christian antiquitie some obscure and vnlear∣ned Hanmers and Charks? But there are certaine pleasing Allectiues, by which the deuil much enlargeth his kingdome, and by which (as by his netts) he hath already ensnared many of your qualitie. What be they? Gold, Glorie, delicacie of sare, Venerie. Spurne at them. O, buyld your mindes of such an height, as that the assaults of these low and fading delights may not reach the∣reto. What other thing are th••se, then the entralls of the Earth, shrill and stridulous Ay••e, a Kit••hin of wormes, dunghill pleasures? Spitt

at them. CHRIST is rich▪ who will maintayne you: He is a King who will honour you: Lauteous▪ who will satiate you: Specious and beautifull, who will heape vpon you all plea∣sure and happinesse. Vnder his Banner then marshall yourselues, to him giue vp your names; that so you being become truly most lear∣ned, & spiritually most valourous, and this without delay (for he is ignorant, who is euer learning; and liueth euill, who is euer beginning to liue well) you may close vp your dayes with Trophies and Triumphs of Victorie. Fare you well. From Cosmopolis, a Cittie in the World. 158••.

FINIS.

Notes

• (a) 1.1

  August. l. 28. contra Faustū. c. 2. & de Vtili∣tat. ••re∣den li ••. 3.
• (b) 1.2

  Math. c. 1.
• (c) 1.3

  Irenaeu•• l. 1. c 26
• (d) 1.4

  Iuth. in Non. T••stam. Ge••m. Praefat. in Epist. Iacobi. Vid•• l de Captiuit. Bab. c de extrem vnctione & Cent. 2. Magd pag. 58.
• (e) 1.5

  Iac. 2
• (f) 1.6

  B••bl. Geneu.
• (g) 1.7

  Tob 11.
• (h) 1.8

  Eccl••s. 15.
• (i) 1.9

  2. Ma∣chab. 12.
• (k) 1.10

  2. Ma∣chab. 15
• (l) 1.11

  The Bookes he, Ba∣ruch, Tobias, Iudith, Sapiētia E••••les. and the two Ma∣chab.
• (m] 1.12

  Epist. to the Heb. Epist. o•• Iu••e, 2. Epist. of Peter. 2. & 3. of Iohn This ap∣peareth from Lu••her in P••ae¦fat citat. Mag∣d••burg. Cent. 1. l. 2. c. 4. K••mpnit in exam Conc. Tridēt. Sess. 4.
• (n) 1.13

  Bibl Geneu
• [o) 1.14

  Austin. de do∣ct••in. Christ. l. 2. c. 8.
• p) 1.15

  Vide Concil. Tridēt. s••ss 4.
• (q) 1.16

  Vi••. M••l••b. Can. l. ••. de lor. Theolog. c. 9.1••.11.
• * 1.17

  Austin de Prae∣d••st. Sanct. c. 14.
• (s) 1.18

  In••tit. l. 1. c. 7 〈◊〉〈◊〉 4.5.
• (t) 1.19

  Sixt. Sen••ns. l. 8. Haer. 10
• (u) 1.20

  Praefat. in Cant. vide B••zam. in Prae¦fat. ante Cōment. Calu. in I••sue.
• (x) 1.21

  Epist. ad Paul.
• (z) 1.22

  in ••xam. ••••n••il. Trid••nt. ••••ss. 4.
• (y) 1.23

  Praefat. i•• Apo∣cal
• (a) 1.24

  Luth. praefat. in N••••. Testam. Germ.
• (b) 1.25

  Serm. de Pha••••••. & Pu¦blican
• (c) 1.26

  Beza. in Luc 22.
• (d) 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.28

  Mat. 26 Marc. 14 Luc. 22.
• (b) 1.29

  Epist ad Argētin.
• (c) 1.30

  Mat. 8 Marc. 1.
• (d) 1.31

  Luc. 22. Mat. 26
• (e) 1.32

  Marc. 14
• (f) 1.33

  Marc. 14 Luc. 22.
• (g) 1.34

  1. Cor. c. 10. & 11.
• (h) 1.35

  Mat. 16
• (i) 1.36

  Ioan. 8.
• (a] 1.37

  Apoc. 2
• [b] 1.38

  ps. 7.
• [c] 1.39

  Esay. 2
• [d) 1.40

  Esay. 35
• [e) 1.41

  Cant. 6.
• (f) 1.42

  Mat 13
• [g) 1.43

  Cant. 4.
• (h) 1.44

  Ephes. 5
• [i] 1.45

  1. Timo••. 3
• [k] 1.46

  Ioan. 14.
• (l) 1.47

  Mat. 1••
• (m] 1.48

  Mat. 18
• (n) 1.49

  Calu. Instit. l. 4. c. 1 num. 2. & 3.
• (o) 1.50

  Apoc. 1
• (p) 1.51

  Act. 8.10. & sequent.
• (q) 1.52

  Luth••r.
• (r) 1.53

  Zwingl.
• (s) 1.54

  Caluin.
• (t) 1.55

  vide Henr. Pantal. in Chro∣nog.
• (a) 1.56

  Act. 15
• (b) 1.57

  Gregor. l. 1. Epi. 24.
• (c) 1.58

  Ann. 1. Elizab.
• (d) 1.59

  Nieen. Can. 6. Chalced. art. 4 16 Constan∣tinop. cap. 5.
• (e) 1.60

  Ephes. Concil. Epist. ad Nestor. Nicen. can. 14.
• f 1.61

  Calced. Act. 11.
• (g] 1.62

  Nic. Concil. apud Socrat. l. 1. c. 8.
• (h) 1.63

  vide Chalced. Can. 4.7.16.24
• (i) 1.64

  Mat. 28 Ioan. 14.
• (k) 1.65

  l. de Capt. Babil.
• (l) 1.66

  in Exam. Concil. Trid.
• (m) 1.67

  Huss.
• (n) 1.68

  Ie••••me ••f Prage.
• [o] 1.69

  Anno 1518.
• [p] 1.70

  1521
• [q) 1.71

  August. Confess.
• [r) 1.72

  vide Concil. Trid••nt Sess 15. & 18.
• (a) 1.73

  Act. 13 1. Co••. 12. & 14 Eph. 4.
• (b) 1.74

  Mat. 13.
• (c) 1.75

  Diony••. Areop de quo vi•••• Syn••d 6 Act. 4 Adou Treu in M••rtyr. Su••d. M••tap.
• (d) 1.76

  ••u••h. com••••. in 1 13 17 D••u••er. & in Captiui. Babyl
• (e) 1.77

  Caussae dia••og. 5 & 11.
• (f) 1.78

  C••nt. 2 c. 10.
• [g) 1.79

  Instit. l. 1 c. 13. num 29.
• (h) 1.80

  Cent. 2. c. 5.
• [i] 1.81

  Cant. 2.
• [k] 1.82

  Cent. 1. l. 2 c 10. & s••q.
• (l) 1.83

  Tertul l de Praefer. contra Haeres.
• (m) 1.84

  Hyppol. Orat. de Cons. secul.
• (n) 1.85

  Iewel.
• (o) 1.86

  C••ussae. dialog. 8. & 11.
• [p) 1.87

  C••nt 33. c. 4.
• (q) 1.88

  Cent. 3. c. 4.
• (r) 1.89

  Paenit veteres Canon.
• (s) 1.90

  Ezec. 13
• (t) 1.91

  p••aefat. in C••nt. 5.
• (u) 1.92

  Dialog. c. 7.8. Causs••. vbi sup.
• (x) 1.93

  Beza. in A••t. Ap••st. c. 23.
• (y) 1.94

  B••z vbi supra.
• (z) 1.95

  teste s••an••h. 〈◊〉〈◊〉 de Trinit
• (a) 1.96

  Luther. l. contra Hemir. vegem Angl.
• (b) 1.97

  Austin. de Ciuit Dei l. 22 8.
• (c) 1.98

  Austin. serm. de diuers. ••4. & seq.
• (d) 1.99

  Austin. contro. Epist. Man••ch. quàm vocat. fundam. c. 4.
• (e) 1.100

  Optat. l. 1. & 2 contr.
• * 1.101

  l. 1. vbi supra.
• (g) 1.102

  l. 2.
• (h) 1.103

  l. 1.
• (i) 1.104

  l. 6.
• (k) 1.105

  l. 6.
• (l) 1.106

  Aust. l. 1. contr. Parm. & de Vnitat. Eccles. c. 16. & l 3 de doctr. Ch••ist. c. 40.
• (m] 1.107

  Fulgen••. l. 2 ad Monim. Vide Epist. Synod. Alex.
• (n) 1.108

  Vide Hi••ron. de scrip. Eccles.
• (o) 1.109

  Vide Epist. Synod. Alex. ad f••li∣cem 1.
• (p) 1.110

  Vide ep. Amb. ad Italos t. 3. Su ij & eius••ē Ambros. Epist. 85 Item serm. 91.
• (q) 1.111

  Aug. l. 22 de Ciuit. Dei c. 8. Gregor. Turr. l. de gloria Martyr. c. 46. Meta∣phrast.
• (r) 1.112

  Caluin. Iust••t l. 1 c. 11. nu••. 5.
• (s) 1.113

  de vita Iuelli.
• [a) 1.114

  Iohn. 5.
• (b) 1.115

  Cant. 4.
• (a) 1.116

  Gene∣rall Hi∣storio∣graphers
• (b) 1.117

  Hereti∣call Histo••io∣graph••rs
• (c) 1.118

  Historio∣graph•••• c••rtain Coun∣tryes.
• (d) 1.119

  Rom. 1.
• (e) 1.120

  Rom. 1.
• (f) 1.121

  Rom. 15.
• * 1.122

  Rom. 16.
• (h) 1.123

  Rom. 16
• [i] 1.124

  Act ••8.
• [k] 1.125

  1. Pet. 5.
• (l) 1.126

  Ier••me in c. script. Eccl. & Euseb. 2. histor. c. 14.
• (m) 1.127

  Phil. c. 4
• (n) 1.128

  Ireneus. l. 3. c. 3.
• (o) 1.129

  Calu. Instit. l. 4. c. 1. nu· 3. &· in Epist. ad Sa∣dol.
• [p) 1.130

  Vide Coclaeus in anno 1523.
• (a) 1.131

  of God
• (b) 1.132

  Calu. Instit 1. cap. 18. l 2. c 4. l· 3 c. 23. & 24. Peter Martyr. in 1. Sa∣mu••l 2.
• (b) 1.133

  Calu. Instit 1. cap. 18. l 2. c 4. l· 3 c. 23. & 24. Peter Martyr in 1. Sa∣mu••l 2.
• (c) 1.134

  Melāct. ann••tat. in cap. Rom. 8. witt••mb. 152••.
• (d) 1.135

  sic do••et Luther{us} in As∣sert. 36. & in l••b. de ••••ruo arbitrio.
• (e) 1.136

  Luth. praef. in annotat. Phil. in Epist. ad Rom.
• (f) 1.137

  Apolog. Eccles. Angl.
• (g) 1.138

  Vide Euchir. precum, anno 1543. of Christ
• (h) 1.139

  Calu. l 1 c. 13. num. 23 & 24.
• [k[ 1.140

  Beza. contra S••hinel l. de Vnitat. Hypost. dua. in Christ. n••tur.
• (i] 1.141

  B••za. in Hesh.
• (l) 1.142

  Calu. in Ioan. 10
• (m) 1.143

  Luther contra Lati••••r
• (n) 1.144

  Bucer. in Lu••. 2.
• [o) 1.145

  Luther. Lo••. H••m in Euang. doctr.
• * 1.146

  Marlot. in Math. 20.
• * 1.147

  Caluin in ha••m. Euang.
• (r) 1.148

  Brētius. in Luc p••rt. 2. hom. 65
• (s) 1.149

  S••midel. conc. de possion. & ••aena Dom.
• (t) 1.150

  Caluin Instit. l. 2. c. 16. n. 10 11 & Brēt. in Catec. ann. 1552.
• (u) 1.151

  Calu. Insi. l 2. c. 16. nu. 12.
• (y) 1.152

  Apoc. 2.
• (z) 1.153

  Bucer. in Mat 26.
• * 1.154

  of Man.
• (a) 1.155

  Illyricus in va••ijs libr. de Origin. peccat Sacer de conu••. Ec••l••s. A••pn. de im. & per sanct. C••mpnit contra Cens. Col.
• (b) 1.156

  Calu. l. 4 Inst c. 15 n 10.11.
• * 1.157

  of Sinne.
• (c) 1.158

  Illyr. in varijs lib. de peecat∣ori. vide Ilechus. in ep. ad Illyr. an pe••cae••ti sit sub∣stantia.
• (d) 1.159

  Calu in Antid. Concil. Tri••ens Wicles. apud Wal••er l. de Sa∣cram. c. 134.
• * 1.160

  Of Grace.
• (e) 1.161

  Luth in r••sp. contra Louan.
• (f) 1.162

  Bucer in Ioan. 2. wel. in nat.

  Christi. Brent. hom. 12. in Ioan. Cent l. 1. c. 4.
• * 1.163

  Of Iusti••e.
• (g) 1.164

  He••hut de Iustif. in resp ad 115 obi••ct. Illyr. ni Apolog. Cons. Autu. c. 6. de Iustific.
• (h) 1.165

  Cal l. 3 Inst c. 2 n. 28.42
• (i) 1.166

  Mat 12 Luc. 11.
• (k] 1.167

  Calu. l. ••. c. 2. nu. 40.
• (l) 1.168

  Luth. lib. de captiuis. Babylon
• * 1.169

  Of the Sacram.
• (m) 1.170

  Calu. Inst. l 4 c. 15. n. 2. & 10.
• (n) 1.171

  Calu. l. 4· Inst. c. 15. num. 7 Cent. 1. l. 1. c 10.
• (o) 1.172

  Luth. l. de capt. Babilon.
• [p] 1.173

  Cent. ••. 5. c. 4.
• [q] 1.174

  Luth. aduers. co••hlaeū item, epist. ad M••lact. to. 2. & in epist. a•• Wal.
• * 1.175

  The A∣nabapt.
• [r) 1.176

  Apo∣cal. 1••.
• * 1.177

  Of Māners
• s) 1.178

  Luth. serm de Matrim.
• t) 1.179

  ••uth. in lib. de vita cō∣iugal.
• u) 1.180

  ••uth. in Ass. Act. 16.
• x) 1.181

  Luth de notis Euang.
• [y) 1.182

  Chark. l. in ••ēs. suum.
• z) 1.183

  ••uth. serm. de pisc. Pet.
• a) 1.184

  ••uth. in Asser art 32.
• b) 1.185

  ••uth. l. deser∣uo arbit.
• c) 1.186

  Luth. de Moyse
• d) 1.187

  Luth l. de Ca¦pt. Bab.
• e 1.188

  ••u••h. de capt Bab c. de Euchar.
• f, 1.189

  Luth. in Ass. ar. 12.13
• g, 1.190

  Luth. de capt. Babyl. c. de Ord.
• h, 1.191

  Luth. in capt. Bab. c. de Baptism.
• * 1.192

  Apol. Eccles. Angl.
• * 1.193

  S••••ia∣ma••hia.
• (a) 1.194

  1. Cor 7.
• * 1.195

  Logo∣machia.
• (b) 1.196

  ••. pa••t. qu. 13. art. 2. ad vrg. 2.
• * 1.197

  Homo∣nymia.
• (c) 1.198

  Apoc. 5.
• (d) 1.199

  Esay. 58
• * 1.200

  Circula∣tio.
• (e] 1.201

  Ioan. 3.
• (a) 1.202

  Isay. 35.
• * 1.203

  The Saints in Heauen.
• (b) 1.204

  Austin serm. 37. de Sanctis.
• (c) 1.205

  Damas. in vita Roman. Pontif.
• (e) 1.206

  Ignat••us in ••pi•••• ad ••mi••∣n••ns.
• (d) 1.207

  Ierome in Catal. s••riptor.
• (f) 1.208

  ••u••eb. l 3. c. 30
• (g) 1.209

  Damas. in vita Tel••sph. tom. 1. c••n de 〈◊〉〈◊〉 d. 4
• (h) 1.210

  Ir••na••us ••
• (i) 1.211

  Euseb. l. 5. c, ••••
• [k] 1.212

  Eus••b. 4. h••st. c. 13.
• (l) 1.213

  Euseb. 4. hist. c. 14.
• [m] 1.214

  Euseb l. 7 h••st. 2.
• (n) 1.215

  Pru••ēt in hymn. de S. Laurent
• (o) 1.216

  vid. Aug. serm. 1. de S. Laurent Amb l. 1. off. c. 41 & l. 2. off. c. 28. Leo serm. in die S. Laur••nt
• [p) 1.217

  Prudēt. in hymn. S. Laur.
• [q] 1.218

  Metaph. Ambr. s••rm. 90 tom. 3. & l. 1. de Virgin. 〈◊〉〈◊〉 T••eu in Martyr.
• [r) 1.219

  Russin. l. 1. c 8.
• (s) 1.220

  e•• Aug l. 9. Confess. c. 7. ••s{que} ad 1••.
• (t) 1.221

  Hi••ron. in Ep••st. Pauliae.
• (u) 1.222

  Hi••r••n. in Ca∣talog. Script.
• (x) 1.223

  Ath••n in e••a S. Anto.
• (y) 1.224

  Ambr. in orat. su. de Sat••ro.
• (z) 1.225

  Ioan. l. ••acon.
• (a) 1.226

  S••uer. Sulp. Metaph.
• (b) 1.227

  Gr••gor. l. 2. D••a.
• (c) 1.228

  Vide S••xt. tom. Surij. de vit. Sanct.
• * 1.229

  The damned.
• [d] 1.230

  Mat. 16.
• (e) 1.231

  Eus••b. 4 hist. 5.
• (e) 1.232

  Ierom in Ep••st. Pau••. ad Marcel. & pas∣sim in Epist.
• * 1.233

  Th•• Heathēs
• (f) 1.234

  Prudē¦tius in hymno de S. Laure••••
• (g) 1.235

  Gen 10
• (h] 1.236

  Damas. in Sylu. Ni••. l 7 c 33. Zona••a•• Cedr••a.
• (i) 1.237

  Eus••••. l. 2 d•• 〈◊〉〈◊〉. Cōstant. c 7 8.9. Soz••m. l 1. c 8.9.
• (k] 1.238

  A••han, in vita S. An••.
• (l) 1.239

  ••h••od. l. 1 c. 7.
• * 1.240

  The Tu••ks.
• (m) 1.241

  Zonaras
• (n) 1.242

  vide Volater. Iou••um. Aemiliū. l. 8. Blou••. l. 9.
• * 1.243

  The He∣retiks.
• (o) 1.244

  Cl••m••ns l. •• re∣cognit.
• (q) 1.245

  Cypr. epist. ad Iubaian & l. 4. epis. 2.
• (r) 1.246

  Theo••. de fab. Haeret.
• (s) 1.247

  August. haer 46.
• (t) 1.248

  Epiph. haer. 75. & Aug. haer. 13.
• (u) 1.249

  Aug. h••er 34.
• (x) 1.250

  Socrates l 2.28.
• (y) 1.251

  Iero. in Vigil. & Aust. haer. 83.
• (z) 1.252

  Ierom. in Ioui∣nian
• * 1.253

  The Earth.
• * 1.254

  Aposto∣licall Seats.
• (a) 1.255

  Aust n. Ep 19••.
• (b) 1.256

  vile Tertul. de Prae∣script. Aug. l. 2. de doctrin. Christiā c. 8. Most distant coun∣tryes.
• (c) 1.257

  Ierom. in Catal. scriptor. Eccles. & alij.
• * 1.258

  Princes.
• (d) 1.259

  Vide sex tom. Su••ij de Sanct.
• (e] 1.260

  Esay. 49.
• * 1.261

  Coun∣t••yes ••onuer∣ted to Christia∣nitie.
• (f) 1.262

  1 C••r. 1.
• (g) 1.263

  1. Reg. 5.
• * 1.264

  A 〈◊〉〈◊〉 of Wit∣n••sses.