Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church : the authoritie, vniuersalitie, and visibilitie of the church handled and discussed / by Edward Chaloner ...

Ʋnde Zizania? The Originall and Progresse of HERESIE.

MATTH. 13. 27.

So the Seruants of the Housholder came and said vnto him, Sir, Didst not thou sowe good Seed in thy field? From whence then hath it Tares?

THe Progeny of Heresies, be∣gotten by the Prince of darke∣nesse, and conceiued in the con∣claue of Hell, cannot be seene by mortall eyes, but in aenigmate, in a riddle or Parable, and there∣fore most fitly in a Parable, is heere set forth, the originall and progesse of them. First, You haue their Antecedent, to wit, the sowing of good Seed before them. For, howsoeuer Here∣sies may be antiqua, ancient; yet they are not prima, the first and most ancient, and therefore is Christ the

Husbandman, first presented in the Narration, as seminans, sowing good Seed in his field, before the Enemie is produced reseminans, resowing the same Acres with vnprofitable graine. Secondly, their Ef∣ficient or Authour, the Deuill, who is pointed out by two remarkable properties, his malice, in that he is tearmed inimicus, the Enemy, and his subtiltie, which appeared by those aduantages which he took in sowing. The first was the opportunitie of the time, for he wrought not his mischiefe in the face of the Sunne, whilest the Seruants of the Husbandman might beare him witnesse, but in the dead of night; not whilest the Husbandman himselfe slept; for he which keepeth Israel, neither slumbreth nor slee∣peth, but, Cum dormirent homines (saith the Text) whilest men slept, that is, whilest the Pastors and o∣uerseers of the flock, those to whom the Master had let out his Vineyard, were supine and negligent in their charge. The second, was the nature of the graine which hee sowed, sympathising and according with the good Seed in the manner and likenesse of growth, that is, Heresies bearing the Image and Superscription of Truth: Hee tooke not therefore Acornes, or Mast, or Kernels, or Fruit-stones, but Tares; nor set them with their stalke or bulke, but buried them in the Seed, that they might appeare with a Copie of old-age, being not espied till they had taken roote, and then displaying themselues gradatim, by little and little. The third, was the conueniencie of the place for such a purpose, beeing free from suspition (among the Wheate) and the last his hypocriticall couering of his action, abijt, hee

went away, id est latuit (saith an Interpreter) he lay hid vnder the faire penthouse of zeale and seeming deuotion. For had either his venome spawn'd in any other soyle then where the Husbandman had bestowed his Wheate, or had he beene spied trauer∣sing the field in his proper shape and complexion, the seruants of the Housholder could not haue bin so surprized with admiration; so soone as the first bud had saluted the light, they would haue said, be∣hold Tares, behold the Enemy: now that the field had beene manured and cultiuated with Gods Husban∣drie, the earth made to trauell with the fruits of his Garner, and the Enemies footings vndiscerned, these second seedes must spring vp, those sproutes become to blade, that blade bring forth fruit, ere the seruants will beleeue the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or quod, as Logici∣ans speake, that they are Tares, and yet for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or propter quod, that is, the Authour and Sower of them, they are still ignorant, they come to the Housholder and say vnto him, Sir, Didst not thou sowe good Seed in thy field, from whence then hath it Tares?

The case being thus put to the Husbandman by way of question or probleme, and the Seruants like Schollers in the Mathematickes requiring a sensible demonstration of the same, my Text may bee not vnfitly deuided into these two parts, datum & quae∣situm. Viz.

• 1. First, Datum, the thing giuen or gran∣ted, Sir, Didst not thou sowe good seed in thy field? For Interrogatiues in holy Writ are oftentimes equiualent to affir∣mations

• and assertions, and not notes of doubt or dubitation.
• 2. Secondly, Quaesitum, the thing deman∣ded, from whence then hath it Tares?

The first is heere, and hath bin by all good Chri∣stians euer granted, and therefore shall not by me be disputed; Far be it from any to question the Seed of the good Husbandman, or to suspect his Graine. Bel∣larmine & Becanus two Iesuits, would faine lay the as∣persion vpon vs; the one, that we teach directly, the other that we affirme by consequence, God to be the Authour of Sin, and so to fasten the Tares vpon his sleeue. But let them know that we receiue this, datum, this granted Proposition, that God euer sowes good Seed in his field, with no more scruple then did these Seruants. Our Controuersie is onely the same that theirs was, touching the Quaesitum, the thing de∣manded, from whence the Tares are. And heere wee that are Seruants of the Housholder are no more exempted from Cauils, then his field from adulterate Graine. The Deuill hath scattered his Seed amongst the Wheate, the World beholds it not onely in the blade, but also bearing fruit, & yet the Seruants of the Enemie denie that it is Tares, vnlesse we can shew vnde, from whence they are? This is the Riddle wherewith the Antichristian Sphinxes doe assault vs. But alas, how is the Text peruerted, the Scene altered? serui non Patrisfami∣lias, sed inimici, the Seruants, not of the Houshol∣der, but of the Enemy, of him which is conscious to his owne act, veniunt & dicunt, they come and say; and to whom doe they say? non illi, not to the

Oedipus that can resolue them, the Husbandman, but nobis, to vs, dormientibus, vs that slept, they aske vs the question, they require of vs to dissolue the knot; Name the Heresie (say they) whereof wee cannot record the Brochers, describe the place, date the time of its Natiuitie? Could Arius, or Nestorius, or Ma∣cedonius, play their prizes vnspyed by our Centi∣nels? Could they, or any other Hereticke euer scape the Eyes and Eares of our Intelligencers? Thus they insult before the Victory. They indeed which are of the Enemies Councell, may be priuie to his Plots: wee that are of the Housholders retinue, may decerne the Tares, and yet not know the sow∣ing, and we may say without preiudice either to our cause or skill with these men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From whence hath it Tares?

But the ground hereof will yet better appeare, if wee compare the Enemies carriage in this Para∣ble with his wiles and legerdemayne at other times. All creatures which inhabit this Globe of Earth are subiect to a vicissitude of Light and Darknesse, Day and Night, and to the necessary actions thereof, waking and sleeping. That which properly in this kind belongs to man considered in his Naturalls, the same by a certaine symmetry and proportion is found also in his Intellectualls, that waking in the one, he may be said sometimes to sleep in the other. This aduantage the Deuill tooke in his first Master∣piece, sowing the Seeds of originall transgression in the fairest of Gods fields, our Mother Eue. For the man being absent and deficient in his watch, the E∣nemy assaulted the woman (as heere in this Parable)

in a manner vnseene, appearing not in the colours of an Enemy, but of the Serpent, who whilest Adam the common Citizen of the Earth continued in his integrity, was a Domesticke creature and parcell of his Family. And it is worth our noting, how in the whole Story, God conceales the Deuils name, be∣cause the Deuill euer in such cases conceales his na∣ture. In this disguise therefore, tendring matter of argument and discourse vnto the woman, he scatte∣red a seed so small at the first, that it exceeded not a graine of Muster-seed, onely of question and doubt, Yea, hath God said, yee shall not eat of euery tree of the Garden? Who would haue thought a naked que∣stion could harbour so much poyson in its bowels? yet so dangerous is it to entertaine a question of Gods peremptory Iniunctions, that this alone in the next reply, brought forth the blade, which was incredulitie, and imboldned the Deuill to giue God the lye, saying, Yee shall not dye. This blade at length shot vp so high, that the Prince of the Ayre doth now therein nestle himselfe, and yeilded that bitter fruit, And shee did eat, and gaue vnto her Husband, who did eate.

Thus hee sowed the Seedes of Heresie in the Church of the Iewes at the comming of our Saui∣our. The Prophets which had successiuely tended the flocke of Israel, were now asleepe in their Se∣pulchres, and the watchmen which remayned, slumbred vpon their Couches of carnall and tem∣porall proiects, dreaming of an earthly Messias, and Kingdomes of this World; when loe, the E∣nemie shrowding himselfe in the frock of men vene∣rable

for their profession, [Scribes and Pharises] sea∣soned with the leauen of seeming deuotion (long Prayers and Hypocrisie) remarkable for their indu∣stry, in compassing two vast Elements Sea and Land to gaine one Proselite, instilled those Errours which at the first vnseene did in a while send forth an omi∣nous blade, and that blade a worse fruit, obseruing still the same rule of progression, that if the Masters were one, their Proselites should bee two fold more children of Hell then themselues, Matth. 23. And to bee briefe, thus is the Enemy prophesied to sow the Seedes of those great defections and fallings away from the truth towards the latter day, when the whole world almost was to sleepe, being intoxicated with the wine of the Whore of Babylon: What part thereof wherein he expounds not this Parable with his act, and wherein those stratagems of deluding men, so slumbring with counterfeit deuotion, ap∣pearing truths, and insensible growthes lye not bu∣ried? Would you vnderstand the kinde of doctrine which hee should insinuate? know, that it was not a profest opposition of the Truth, but a secret vnder∣mining of it; and therefore, both by Saint Paul and also in the Reuelation it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Mysterie which none but the wise and hee which hath vnder∣standing can penetrate; Would you take a view of the Actors? Imagine not that you see the faces of Neroes or Dioclesians, but what wee reade in Daniel of Antiochus the type of Antichrist, that he should get the Kindome by flatteries, the same in holy Writ is affirmed of Antichrist himselfe and his Compli∣ces. The Teachers which in the last and perillous

times must arise (saith Saint Paul) are men hauing the forme of godlinesse, but denying the power thereof, 2. Tim. 3. The Beast in the Reuelation is described with two hornes like the Lambe, but withall hauing the voice of a Dragon, Chap. 13. The woman which sits vpon many waters is an Whore, and inticeth with dalliances like another Dalilah; and with a Cup of ab∣omination makes drunke the Inhabitants of the earth, Chap. 17. Her Army are Locusts, whose faces are as the faces of men, whose haire as the haire of women, but looke either within, and then see teeth as the teeth of Lions, or behinde, and behold there tayles like vnto the tayles of Scorpions, Chap. 9. Lastly would you see the manner how his poisonous doctrine is to gayne vpon the Church? Then as be∣fore you beheld not the faces of Nero's, so neither must you here expect the marches of Iehu's. Away with that fond imagination of Bellarmine and other Romanists, who imagine that Antichrist, must defer his warre vpon the Church vntill the end of the World, and that he must dispatch all his conquests, and finish his reigne within the short space of three yeeres and an halfe. No; Saint Iohn tells vs that An∣tichrist was alreadie come, and Saint Paul, that in his dayes the misterie of iniquitie did alreadie worke, but how? not that the seruants of the housholder could take notice of it, for that, hee that did let, would let (saith he) vntill he were taken away, and then (and not till then) should that wicked one be reuealed. 2. Thes. 2. For as it is true in morallitie, that nemo repentè fit pessimus, no man at the first push becomes extream∣ly bad, so the Apostle saith, it shall fare with these

Seducers, they shall not renounce the truth at once, but decline from the sinceritie of it by degrees, grow∣ing (as the Text hath it) worse and worse, deceiuing and being deceiued. 2. Tim. 3. 13. What therefore is obserued, touching the methodicall disposition of the seuen Churches in the Reuelation (though it cannot be typically or prophetically applied (as some haue fondly imagined, to any Churches in particu∣lar) yet the Rōanists (who by these parts vnderstand the whole) may obserue the same, in the seueral states and conditions of the Church vniuersall. If Ephesus the first and mother Church of lesser Asia, leaue her first loue, chap. 2. verse 4. this defect of loue in Smyr∣na, the second Church, begets counterfeit professors, them, which say they are Iewes and are not, but are the Synagogue of Satan, v. 9. Smyrnas counterfeits in Pergamus the third Church, proue Balaams, and cast a stumbling blocke to those of the couenant, euen the Orthodoxe beleeuers, pointed out by the Children of Israel. v. 14. Now what is but a stumbling blocke in Pergamus, the third Church, procures a tolleration for Iesabell to preach it in Theatira the fourth, v. 20. and loe, what in Theatira the fourth is preached, and as it were sowed, the same springs vp in Sardis the fifth, and choakes a great part of the good corne, and the precipe to the Angell (that is, the Bishop thereof) is, strengthen the things which remaine, that are ready to dye. chap. 3. verse 2.

Whereby wee may note the difference betweene the particular heresies of Arius, Nestorius, and the like, whose Authors and beginners, the Papists brag that they can assigne, and this generall defection or

falling away vnder Antichrist, of which they chal∣lenge vs to nominate the time, and Authors. For first, those backslidings were of them, of whom S. Iohn saith, they went out from vs, but they were not of vs, and therefore making a rent and separation from the Church, were the more remarkeable, this of An∣tichrist (who is to sit in the Temple of God) is to be of those who were of vs, and went not out from vs, and therefore making no visible rent from the Church, must needes be the lesse noted. Secondly, those be∣ing but of some few, left Sentinels enough behinde to eye them; this was to be vniuersall, of the Senti∣nels and Watchmen themselues, euen of the starres which the Dragon was to pul down from heauen with his tayle; and if the Watchmen themselues sleepe, who shall discouer the approach of the enemie? Third∣ly those made open inuasion vpon the truth, and op∣pugned the bulwarkes of Faith with hostile furie, as Arius the diuinitie of Christ, Macedonius the diuinitie of the Holy Ghost and the like; this is a claudestine conspiracie, and opposeth of the faith, not directly, but obliquely, not formally, but virtually, not in expresse termes, but by consequences, and there∣fore vntill the trumpets sounded the alarum, and the thunders in the Reuelation gaue warning, few suf∣pected it. Lastly, those were like the gourd of Ionas, which sprang vp in a night; this was like the tares, first but a seede, then a blade, and lastly a fruit; and there∣fore approching by vnsensible degrees, was the lesse obserued and discouered.

And to apply these things more home to the Church of Rome, let any speake whether the tower

of this second Babell mounted not by the same steps and ascents vnto the battlements? How many things at the first were but stumbling blockes, that in time became staires to lift Iesabel into the Pulpit? how many positions in the infancie of the Gospell vn∣knowne, that after a while were disputed, then sided, and at length ratified and confirmed? What opinions that at first were but dogmata scholae, tenents of the scholes, that in their riper age were made dogmata Ec∣clesiae, Constitutions of the Church, & lastly dogma∣ta fidei, Articles of faith? What errors, but Pigmies in their birth, that became grand heresies and sonnes of Anak in their grouth? So that wee may truly say of the master builders, which vpon a foundation happily of gold of siluer, layed rowes of stone or bricke, and their prentises which thereon aduanced a second storie of slime or rubbish, as Vincentius Ly∣rinensis did of the Donatists, building their heresie vpon the authoritie of Cyprian. O maruailous change of things, the authors of the opinions are iudged Catho¦lickes, but the followers thereof are Heretickes; the ma∣sters are pardoned, but the schollers or learners are con∣demned; the writers of the bookes shall without doubt be the Children of the Kingdome, but Hell shall be the place for the abettors and maintainers thereof. And truly it is an obseruation no lesse iudicious then true of Albaspinus, Bishop of Orleans, that scarce any er∣ror hath crept into the Church which tooke not its ori∣ginall and sourse from the ancient approued Discipline of the Church, not that the institution was bad, but that the application is now amisse, the seruants of the Housholder made the lawes, but the seruants of

the enemie added the glosse. Hearken what Ferus a Friar saith vpon the eighth of Iudges, speaking of Gedeon. There was (saith he) a double sinne in Gedeon, both in that he made an Ephod contrary to the Word of God, and in that seeing the abuse thereof he tooke it not away. Now who sees not, that the like hapneth in the Church? how many things did the Saints ordaine with a good intent, which wee see at this day changed, partly by abuse and partly by superstition? The feasts, Ceremo∣nies, Images, Monasteries and the like, none of them were instituted in that sort at the first, as now they are vsed, and yet wee Gedeons hold our peace, they take not away the abuse, they take not away the superstition.

For if wee take a reuiew of what was anciently practised in the Primitiue Church, we shall find that the Discipline thereof had the same scope touching the soule, which Physicke hath for the bodie, and may accordingly bee diuided into that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, tending to the preseruation of health, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which aymes at the restoring of health, the one conducing to the preuenting, the o∣ther to the remoouing of Diseases. Now, as there bee in a Christian man three principall vertues, from whence as from so many vitall parts, all gra∣ces in man doe flow, to wit, Faith, Hope, and Chari∣tie, so this parcell of Church Discipline which con∣cerned the preseruation of health, was imployed in prescribing such Cordials and Antidotes, as were behoofefull to preserue, fortifie, or increase some one of these.

For the benefit of Faith, in respect of knowledge, and to season it with a true sense and apprehension

of diuine matters, the Church did apply diuers in∣struments.

First Bookes, and those principally the holy Scrip∣tures, comprising such writings onely as wee stile by the name of Canonicall. To them the Iewes of the dispersion, called Hellenists, added in their Greeke translations the Apocrypha bookes, as profi∣table, partly for their matters sake, partly for the supply of the historie of the Bible. Now the Greeke and Latine Church receiuing their translations of the old Testament, not of the Iewes inhabiting Iu∣dea (who neuer mixt the Apocrypha with the o∣ther) but of those of the dispersion, and being loath to distaste them to whom they were beholding for their paines, were in the beginning contented onely not to seuer them from the Canonicall Bookes in bin∣ding, howsoeuer they did in authoritie; afterwards they began to cite them in their Sermons & Works, though not as diuine, yet as venerable and familiar writings, then permitted them to be read (as Atha∣nasius affirmes) to the Catechumenists, in length of time, to the Congregation, and in the end, cu∣stome giuing them credit; they were doubtfully in the Florentine, but more palpably in the Tridentine Councell canonized with the stile of Canonicall, and made equall in authoritie to the other.

Secondly, Translations; for bookes in an vn∣knowne language are like Trumpets giuing an vn∣certaine sound. And therefore, no sooner was the Gospell preacht, but the Scriptures had their tran∣slations. The vniuersall Church by custome, esta∣blisht none, because none could be of vniuersall vse.

Yet amidst such varietie as was then extant, that which passeth vnder the name of the Septuagint, found best entertainment in the Greeke Church, and a translation made out of the same into Latine, by an vncertaine Authour, found somewhat the like in the Latine. The chiefe cause whereof seemes to be this, that for a long time there wanted in the West, those who being skilled in the Hebrew could supply their wants from thence with a better. This Latine translation was afterwards partly mended, partly patched with fragments and phrases pickt out of Hierome; winning authoritie in the Westerne Church by two meanes, Custome and Ignorance of the Originalls, and at length in the Councell of Trent made authenticall, and by two Popes, Sixtus Quintus, and Clement the eighth, confirmed by two contrarie Editions, with the solecismes of the Tran∣slators, and errors of the Transcribers.

Ceremonies were the third instrument; whereby, as by certaine outward signes and characters, the Church would imprint in the mindes of ignorant people, the vse and effects of the Sacraments. These at the first were performed by expressions rather verball then reall, as Exhortations, Prayers, Inter∣rogations, and such like, as we vse in baptisme. But after awhile, to these verball and audible ceremo∣nies, reall and visible were added, and that without any bad meaning or intention of their first foun∣ders; but see how Tares in the end displayed them∣selues amongst the Wheat. For what were at the first but few, by Saint Austens time were so multi∣plyed, that in his 119. Epist. hee complayneth of

their burden, and now are so encreased, that they are more then can bee borne; what were then but things accessorie, and helps to the worship of God, are now become parts of the worship of God and meritorious; what were then but signes, and had onely vsum significandi, a vse to signifie, are now become causes, and haue vsum efficiendi, a vse to produce supernaturall effects.

From these Ceremonies, in processe of time, abu∣sed and mis-vnderstood, many grosse errors had their originall. For to begin with Baptisme, it bor∣rowing a ceremonie from Exorcising, which in those dayes was a gift in the Church of casting out Deuils by adjuration, it signified thereby (not that men before Baptisme are possessed with the Deuill) but first, what they are by Nature, that is, children of wrath, and seruants of the Deuill; and second∣ly, what wee are by Grace (whereof Baptisme is a Sacrament) that is, freed from the bondage of Sa∣than, and made Co-heires of the Kingdome of hea∣uen. But howsoeuer, Baptisme was not held for a long time so absolutely necessarie to saluation, that setting contempt or wilfull negligence aside in the partie which dies vnbaptized, a man might not bee saued without it, witnesse the custom of the church, which was to haue but one or two times in the yeer at the most (to wit, Easter & Whitsontide) assigned for the same, yet this exorcising at length began to worke so farre with some, especially after that di∣uers of the Fathers spake hyperbolically of bap∣tisme in eagernesse against Pelagius the Heretike, who taking away originall sinne, tooke also away

with it by consequence the necessitie of baptisme, that what was at the first held necessarie, necessitate precepti, by the necessitie of a precept, was made to be necessarie, necessitate medij, by the necessitie of a meanes; and in conclusion, the Schoolemen ha∣uing taken a more distinct suruey of Hell, then was done afore-time, assigned lodgings in the third sto∣rie for children which die without baptisme, wher∣in they award them poenam damni, paine of losse, though not poenam sensus, paine of sense, affirming farther this paine to be eternall.

As it fared with Baptisme, so did it with the Eu∣charist; For what was Transubstantiation therein at the first, but non ens, a thing neither proueable by the Scriptures, as many of the learnedst Romanists doe confesse, nor (as some of them doe also grant) receiued for diuers hundred yeeres into the articles of Christian faith. The Fathers indeed acknow∣ledged a change of the Bread and Wine, but it was a change not of their substance, but of their vse, for of common elements, they become Sacraments. This change of their vse by occasion of Altars and other ceremonies which crept in, as also by reason of the figuratiue speeches of the Ancients, vttered partly imprint a liuely apprehension of the things exhibited, and partly to breed a reuerend opinion of the Sacraments, as contayning in them so great mysteries, produced in the end a doubt of the change of the substance, but what kinde of change it was, was sooner defined then vnderstood. For Berengarius was forced in his abiuration, to ac∣knowledge a sensuall change, wherein the body of

Christ is touched by the hands, and broken by the teeth of the Receauer, which the new Romanists doe disclaime, and the glosse tells vs, that vnlesse we cautelously vnderstand his wordes, we shall fall in∣to a worse heresie then that wherein Berengarius himselfe was, whereas there are no exacter formes of speaking in matters of faith (saith Bellarmine) then those which they vse that abjure heresie. Peter Lom∣bard, the father of the Schoolemen, though he ac∣knowledgeth a change of the Bread and Wine, yet what kinde of change it is, whether formall or sub∣stantiall, or of any other kinde, he professed he was not able to define; much lesse could hee call it Transub∣stantiation, which terme in his dayes was not coy∣ned. Many of the ancient Schoolemen which suc∣ceeded him, being loth (as it seemes) to quit all the truth at once, held onely a partiall change, that is, either of the matter without the forme, which opi∣nion by some is attributed to Scotus, or of the forme without the matter, as Aegidius and Durand, or of the matter and forme without the subsistencie (which the Iesuites in their Metaphysicks make not to dif∣fer really from the essence) as Goffred, and after him Picus Mirandula; or lastly, of the specificall nature without the indiuiduall, as Henricus. Thomas Aqui∣nas, the first that set Poperie in ioynt, and to whom the present Church of Rome owes for many Te∣nets, held a totall change, and added withall, that this change is conuersio productiua, a conuersion whereby one thing is produced of the other; but the Iesuites, though they hold the change to bee totall, yet they say, it is not conuersio productiua,

a conuersion wherby one thing is made of the other, but only conuersio adductiua, a conuersion whereby one thing is brought into the place of the other, and so instead of Transubstantiation, which was confirmed in the Lateran Councell, they haue inuented in re∣spect of the Bread and Wine a Desubstantiation, or Annihilation, and in respect of Christs body a Translocation.

Ceremonies and the exorbitant Phrases of Rhe∣toricians hauing brought Transubstantion into the World, their Infant turned Midwife to the Mother, and deliuered her of two other Monsters, adoration and the Sacrifice of the Masse, though her trauell of this later seemes to haue beene both hard and tedi∣ous, for as the Master of the Sentences, and also A∣quinas long after him defined it, the proper and pro∣pitiatory Sacrifice for the liuing and the dead, was not then receiued, but onely, the commemoratiue and Eucharisticall which we acknowledge.

To leaue other fruit of the same tree vntasted; by the same wicket of Ceremonies, crept Images into the Church. For Ceremonies which at the first were no more then representations of accidents, and symbola virtutum, descriptions and pictures of ver∣tues, became afterwards to bee representations of substances, and imagines personarum, Images of persons. Howsoeuer it was, these personall repre∣sentations in their birth, were more modest, being onely of Christs humanitie, or of the Saints, and those in priuate houses, or prophane places, not in publike Churches. But after three hundred yeares, the custome which (Eusebius saith) sprang from Gen∣tilisme,

of erecting Images in honour of those whome men esteemed Sauiours, brought them to find en∣trance (though not without opposition) into some Churches, but to this end onely, as hauing an Hi∣storicall vse to recall to minde the memory of things past. About sixe hundred yeares after Christ, be∣sides the Historicall vse to informe the vnderstan∣ding, they acquired also a Rhetoricall vse to stirre vp deuotion, and Gregory the Great, though hee mis∣liked worshipping of them, yet he allowed worship∣ping before them. This worshipping before them in the second Nicen Councel gained them the honour, though not of adoration, yet of veneration, and this veneration in the end by Thomas Aquinas and o∣thers came to be interpreted adoration, but with this difference, that some spake more doubtfully, teach∣ing the Image not to be worshipped in it selfe, but onely the person before, or by the Image, as Alex. de Hales, Durand and Alphonsus à Castro. Others more bluntly, that the Image is to bee worshipped in it selfe, and that with the same worship that the per∣son is which it represents, as Thomas Aquinas, Bona∣uenture, Caietan, Carthusianus, Ailman and Capreo∣lus. But the Iesuits walking the middle way, haue inuented an Idolatry more sublimated and refined, saying that the Image is not to be worshipped with the same worship that the person himselfe is which it figures, vnderstanding by the same, the same for its owne sake, but yet it may and ought to bee (say they) with the same for the persons sake which it re∣presents; with the same, though not of it selfe, yet by accident; though not properly, yet improperly;

though not perfectly, yet imperfectly; though not directly, yet reductiuely; though not vniuocally, yet anologically; the one sending his Schollers to Hell by Sunshine, the other through a mist of distinctions.

Now as the Primatiue Church was studious to benefit and aduance faith in the point of know∣ledge, so was it no lesse solicitous to arme and forti∣fie it against the battery of temptations. Hence it was, that during the heate of persecutions, the cu∣stome of the Christians was, daily to receiue the Sa∣crament of the Lords Supper, as a souereigne Anti∣dote against the feare of death. But the persecutions being ended, and the peoples deuotion (as in pro∣speritie it comes to passe) somewhat abated, this daily communicating was retayned onely by the Clergie, not that the Laity might not receiue with them de iure, of right, but, that they did it not de fa∣cto, in deed. Now, because there were not in all pla∣ces store of Clergie to communicate together, as in priuate Parish Churches, Hermitages and the like, for a while the Priests in those places, (imitating the Alexandrian custome) reade onely the Prayers and Gospels of the Communion, and receiued not, but afterwards fearing to be defrauded of their Of∣ferings (if they read onely and not receiued) they beganne to receiue alone, teaching that this action of theirs being performed in the name of others, was applyed and as beneficiall vnto them as if they did it themselues; and hence grew priuate Masses in the Church of Rome, wherein the Priest communicates or excommunicates rather without the people.

The second Christian vertue which the Primitiue

Church laboured, by her best Medicines to support and preserue, was Hope, which reflects vpon the fu∣ture blisse, and the ioyes of the World to come. For excitement whereunto, two customes were en∣tertayned; the one pointing at that happinesse which the Saints enioy immediatly after their departure hence; the other, at the fulnesse of glory which they shall participate at the end and cosummation of the World.

That which pointed at the ioy and blisse which the Saints enioy immediatly after their departure hence, consisted partly in thankesgiuings vnto God for the glory bestowed vpon them, partly in other remembrances, to excite and stirre vp men from con∣sideration of their reward, to bee imitators of their Vertues. For deeper impression whereof, there were wont to be yeerely Solemnities at their Sepulchres, Commemorations of their names, and Orations made in their prayses. Now it being the custome of them which fell in persecution, to implore the Pray∣ers of Martyrs in Prison for them: Saint Cyprian vpon supposition that Saints departed hence doe pray for the particular behoofe of those whom they know they left behind them, did desire some Mar∣tyrs and others, not after, but before their deaths, that if they preuented him and went before him in∣to their Masters presence that then they would not forget to remember him vnto God. This soliciting of Martyrs before their deaths, brought in the next Age a custome to call vpon them after their deaths, and this calling vpon them after it, howsoeuer it may bee accounted rather amongst the straines of

Rhetoricke (being done in their Aniuersarie Decla∣mations) then the Aphorismes of Faith, yet by Gregory the Greates time, it weaued Prayers into the Lyturgie, that God would heare their Interces∣sions; but afterwards when the Glasse of the Trini∣ty was perfected, wherein the Schoolemen conceiue the Saints to see whatsoeuer is done vpon earth, then these Prayers to God to heare the Intercessions of the Saints, were changed into Prayers, to the Saints, to heare our Intercessions thēselues, which is the practise of the present Church of Rome, and came in (saith Bellar.) consuetudine non lege, by a custome not a law.

The other Custome that aymed at the fulnesse of glory which the Saints shall enioy at the end and consummation of the World, was performed by Prayers for their glorious Resurrection, and their publike acquittall in the last Day, the one being an exemplification of the Petition, Thy Kingdome come, the other of that which followes after it, Thy will be done. For the greater solemnitie whereof, Ob∣lations at Funerals and sometimes yeerely, by the friends of the deceased were made, not (as some Po∣pish Writers doe conceiue) of the Eucharist, but (as Albaspinus notes) of common Bread or other things, of which the Congregation eating and communica∣ting, acknowledged the deceased by that action (as a signe of Communion) to bee co-members with them of the same mysticall Bodie the Church, and interested in the Common Prayers touching the last day. The which produced sundry opinions amongst the Ancients; for Iustin Martyr, Tertullian, Cle∣mens Romanus, Lactantius and others were from

hence of opinion, that no particular iudgement pas∣seth vpon the Saints vntil the last day; but the church following, being loth as it seemes to put off this par∣ticular iudgement wholly vntill then, and yet not willing to determine, that it should be giuen imme∣diately vpon the passage hence, but allowing an in∣definite time for the same, did apply the Churches prayers and well-wishes, (besides their former refe∣rence to the finall iudgement) to this interim also alotted for the particular; in the which they thought they might accompanie them to Gods Tribunall, and pray for their deliuerance from hell, and the iawes of the Lyon. At last the doctrine of purgatorie, which (as I shall now declare) for a long time passed as an vncertaine or particular opinion amongst priuate men, getting sway, the selfe same prayers were in∣terpreted neither of a generall, nor of the parti∣cular iudgement, but of the iayle deliuery of soules out of purgatorie, and so established in the Floren∣tine Councell celebrated. An. 1438.

Another opinion which the oblations and pray∣ers for the publicke acquittall of the dead wrought amongst some of the ancients, was, that (seeing few dyed which by the bountie of their friends enioyed not that honour more or lesse) all men, good and bad were either at the generall Iudgement, or before, to bee purged by fire, the payne whereof, if need were should by these prayers of the liuing be either dimi∣nished or taken away. And hence it is that purgato∣rie got entrance into the Church, which being at the first like the vnknowne land at the South of A∣merica called terra del fogo, was by Origen vpon mis∣construction

of the prayers aforesaid, and an ouer∣weening opinion of aduancing the mercie of God, translated out of their Academie of Plato into the Schooles of Christians. Long it was ere this misha∣pen Monster could bee brought into any probable forme. For Origen who first embraced it, taught that the Deuills themselues should be saued by it. Others to correct that extremitie, said, not the Deuills, but yet all men. A third, not all men, but all Christians and such as are baptised. A fourth, not all Christians nor all such as are baptised, yet all such as haue beene once in their liues true beleeuers. A fift, not all such as haue beene once in their liues true beleeuers, but yet all such as perseuere in the Orthodoxe faith vn∣till their death. A sixth, not all that perseuere in the Orthodoxe faith vntill their death, but yet all such as perseuering doe giue almes; for these (say they) how great sinners soeuer they bee o∣therwise, shall haue iudgement with mercie. A seauenth, not all that shew mercie, but yet all that haue Christ for their foundation, that is, all that dye in the state of grace, which opinion is attributed vnto Saint Ambrose, Hierome, Rupertus, and others. Saint Austen who complaines that his age was full of presumptions, being not able to re∣sist the streame of these ouerflowing errors, thought yet to vse the same policie touching purgatorie, which he did in other points, as prayer for the dead inuocation of Saints, and the like, that is, either to moderate it, or make it doubtfull, thinking by de∣grees to make it incredible. Sometimes therefore he seemes to allow it, but yet by the Papists owne con∣session

vnder this prouiso, that if any such place should bee, yet it is vncertaine what end or effect it hath, whether to satisfie Gods Iustice for the sinne past, or whether to diminish (as temporall paynes vse to doe) the euill affections of sin still remaining. Againe some∣times hee denyes the thing it selfe, sometimes hee doubts of it. Nor is it yet agreed amongst the Papists either for the fire, or the place, or the time of it; on∣ly thus farre they seeme at length to concurre, that soules doe therein satisfie both for veniall sinnes, and for the guilt of punishment due vnto mortall sins, when the guilt of the sinne it selfe is remitted and forgiuen; which, how contrarie both to reason and the ancient purgatorie of the Fathers it is, I leaue to the iudicious to consider. It was first confirmed in the Florentine Councell aboue mentioned.

Charitie succeedeth, for the maintenance and en∣crease whereof, they vsed the best policie they could to plant Vnitie and Concord both in the Church Vniuersall, and also in particular Churches, that so if possibly they could, all schismes and contentions amongst Christians, might be remoued, & the bond of peace might bee kept inuiolable.

For the preseruation hereof in the Church vni∣uersall, it was thought good, that according to the secular diuision of the Empire, the Church should be diuided into certaine Diocesses, whereof there were at the first (by Berterius account) thirteene in number, who vnder the names of Patriarchs and Bishops of the first Seas, should ioyne in care and counsell for the good of the Christian Common∣wealth. Amongst these, three were (in regard of

the Cities wherein they resided) more eminent then the rest, and began to encroach vpon the others iu∣risdiction, to wit, Rome, Alexandria, and Antioch, to which in the second generall Councel was added for the same cause, Constantinople and afterwards Ierusalem, though this last had indeed vntill the fift generall Councell, but a title without substance as being subiect to Caesaria, his Metropolitan and in last resort vnto Antioch. Now because all things should be done in order, it was thought fit that the Pope, because hee was Bishop of Rome, the imperi∣all Citie should haue the precedencie, though not of authoritie super reliquos, ouer the rest, yet of place, inter reliquos, amongst the rest. This prece∣dencie of place wan him in time a precedencie in power, but it was at the first but potestas honoraria, a kinde of courtesie authoritie, not long after it came to be claymed, as ordinaria, as an ordinarie power and so was confirmed in the Florentine Councell. Lastly, this ordinarie power bare sway awhile, be∣cause the Pope was great in generall Councells, but now since the last Lateran Councell, vnder Leo the tenth, the Iesuites will haue it to beare sway, by a∣nother title; because the Pope is great ouer generall Councells, which addes a farther degree to his great¦nesse, that whereas hee was heretofore heard de fa∣cto in deed, for that he was iudged Orthodoxe, hee now challengeth to be beleeued de iure, of right, be∣cause hee cannot be hereticall.

For the preseruation of vnitie and concord in particular Churches, there was a kinde of Commu∣nion amongst the Ancients, which they celebrated

by Eulogies, that is, by Bread, not consecrated for the vse of the Sacrament, but otherwise blessed by the Bishop, the which howsoeuer it was not at the beginning exported forth of the Church where it was offered, yet afterwards it came to bee sent vpon solemne festiualls from the Mother Church vnto the Parishes and Villages thereto belonging, by communicating whereof (as by a liuely symboll) the fellowship and communion betweene all the faithfull of the same Diocesse was represented, and the people acknowledged themselues to compose the same body of Christ together. Now, some be∣ing possest (as Albaspinus obserues) with a reli∣gious conceit of this ceremonie, began to deale in like manner with the Eucharist, as may bee gathe∣red out of the fourteenth Canon of the Laodicean Councell, where the practice thereof is expresly forbidden. But partly the custome which some par∣ticulars, in the time of persecution (especially Her∣mites (who seldome had the opportunitie of recea∣uing) tooke vp, of carrying part of the Sacrament home with them, to partake thereof when they pleased, and partly the charitie which in some pla∣ces was shewed in like manner to the sick, bringing vnto them the remaynder of the Bread and Wine, in token of their Communion with the rest, preuay∣led so farre at length with the Roman Church, that what was then but voluntarie, and sprang from pri∣uate deuotion, is now made necessarie, and enioy∣ned by publike injunction; and what then was vsed sacramentally and for a signe of Communion, is now ordayned for other vses, as circumgestation, adoration, and the like.

Thus hauing giuen a taste of some principall er∣rors in Poperie, which sprang from that part of Church discipline, which consisted in the conserua∣tion of the soules health; it followes that some∣thing should bee said of that which belonged to the restoring of the same in such as had impaired it by their falls. This part consisted in two principall in∣gredients, Corrasiues, and Lenitiues. The Corrasiues were such medicines as were applyed to those that fell, for purging out of the old corruption, and kee∣ping of others from the like infection, the which was performed, partly by confessions, and partly o∣ther satisfactions.

Confessions, were nothing else at the first, but publike recognitions, for publike scandalls; which being found vsefull to Penitents, made Origen and others to perswade men to doe the like to their Mi∣nisters for priuate offences, to the end that making knowne their griefes, they might haue plaisters for their wounds. But these publike confessions through the abating of zeale and auoyding of shame, being turned into priuate, some began to confound the one priuate confession, which was imposed by Church discipline, with the other which was vo∣luntarie, and so in time, of Consilium Ecclesiastico∣rum, an aduice of Church-men, it became Praecep∣tum Ecclesiae, the precept of the Church; and this againe, which beforetime was onely a Confession of sinnes, quoad substantiam, for their substance, was by the Lateran Councell vnder Innocent the third, far∣ther clog'd with an Inquisition of sinnes, etiam quoad circumstantias, euen together with all their particular circumstances.

Satisfactions which properly come vnder the Law of Church Discipline, were certaine outward remonstrances of sorrow and repentance, where∣with for the tryall of Penitents and example of o∣thers, the Primitiue Church did exercise those that fell, before they restored them to the same state of Communion wherein aforetimes they did stand. Diuers of the Fathers, that they might breed a wil∣lingnesse in men to vndergoe them, spake somewhat Hyperbolically in their commendations, saying, that offences were thereby redeemed, purged, and expiated, which being vnderstood (as the Master of the Sentences expounds them) not of purgati∣ons from the offence as it is an offence to God, or from the punishment due to sinne (both which are opposed vnto Iustification) but onely of the macula, or spot (which the Schoolemen making to consist in an habituall prauity is opposed chiefly to Sancti∣fication) can little aduantage the Popish cause. For who doubts, but that Repentance and Sorrow, though they are not meritorious causes, yet are in∣strumentall, whereby grace takes her speedier effect in diminishing the euill affections and vaine desires which dwel in vs? But the anciēt rites of Satisfaction degenerating with the Times, & the Schoolmen, be∣ginning to cōfound Iustification with Sanctification, (First, by adding the purgation of the macula, or spot vnto that which is truly termed Iustification, as a Species of it, & afterwards forgetting to distinguish them at all) another kind of Satisfaction succeeded in the formers place, differing from it, First, in the matter, as building vpon Workes of Supererogati∣on,

viz. Pilgrimages, Whippings, Vowes with the like. Secondly, in the end, being not imposed to sa∣tisfie the Church in case of scandall, but to transact with God vpon termes of Iustice. Thirdly, in the time, not being now performed before absolution (as formerly was vsed) but after it. Lastly, in the obiect being not so much for sinne in it selfe, as for tempo∣rall punishment due vnto it, when the offence is re∣mitted.

The Lenetiues which the Church applied to such as she perceiued to be truly contrite and sorrowfull for their sinnes committed, resided chiefly in abso∣lutions which were exercised either in foro conscien∣tiae, in the Court of the Conscience, whereby the penitent was certified of his reconciliation to God, or in foro Ecclesiae, in the Court of the Church, whereby they who had giuen publike offence by their fall, were reconciled vnto the Congregation.

For the first of these, as the Church neuer denied the benefit of it to those who rightly desire it, so the Popish necessity and other positions concer∣ning it, are but doctrines of a new Edition. For most of the ancient Schoolmen held the absolution to be but either declaratiue, as Peter Lombard, Occam, Alexander de Hales, or at most but dispositiue, where∣by faith is ingenerated in the minds of the hearers, by the which they are made capeable of remission, as Thomas Aquinas, and Richardus, to whom Bona∣uenture may be added, who saith, that the power of the Keyes extends it selfe to the remission of the fault by way of deprecation, not by way of impar∣ting it. The Councell of Trent sends a banne after

them, which deny the Priests to haue that power of remittting sinnes which the Church vnderstands them to haue, but was so wise in the meane time, as to conceale what the Churches meaning should be, yet if we would know by the Iesuits, what it is at this present, they will you, that the Priests doe ab∣solue from sinne, not by declaring or preaching, but by extingishing and dissoluing it; as blowing doth the fire, or the wind doth the clouds, that is by a true and Physicall efficiency, so Bellarmine, Suarez, Tollet, &c.

The second sort of Lenetiues, consisted in relaxa∣tions, or releasements from Ecclesiasticall Censures. For whereas, during the heat of persecutions, the se∣uerity of Church Discipline was such, that for some offences, ten yeeres, for some the whole life af∣ter was adiudged to the doing of penance; the sa∣tisfaction notwithstanding, which some gaue the Church by outward signes of penitency, and re∣quests of Martyrs in Prison for them, caused the Bi∣shops to release them either of all or of part of those yeares wherein they stood bound to vndergoe their penance, and these were the Indulgences of those dayes. But the times growing more loose and licen∣tious, and withall the esteeme held of Church Cen∣sures diminishing, the Cleargie was saine to remit much of their rigour; and to change publike penan∣ces into priuate, or other good workes, and so to bring in that which wee call commutations. Now these also in the end beeing slighted, the Bishops who had let goe and quitted the true reines, tooke hold by the false, and taught, that whatsoeuer a man

omits to performe of his commutations in this life, the same he shall pay full dearly in Purgatory, in the the World to come; which brought an eager and fresh desire in men to procure with all cost and char∣ges, Pardons for the neglect thereof; and because some cases were reserued to the Popes owne power of dispensing (euery man beeing desirous to haue a plenary or full pardon) they began to neglect other Bishops, and established the Pope (by that meanes) in the sole right of granting Indulgences, which be∣ing at the first, but absolutions in the Consistory of the Church, and that for the liuing onely, became a thousand yeares and more after Christ, to be absolu∣tions in the Chancery of Heauen, and that also for the dead.

By these few examples it may appeare, how from the misconstruction and wrested Interpretations of Primitiue Discipline, the bodie of Popery is descen∣ded, and withall the degrees whereby it sprang vp to this stature which now it hath, to the end that the Deuils policie being ript vp, our ignorance of the first Founders of Romish Cockle, may seeme as par∣donable, as was this of the Seruants in my Text of the Sower of Tares: and withall that our Aduersa∣ries may not think vs so stupid as to know nothing, though wee bee not so skilfull as they require, to know euery thing. The basterdly brood of a com∣mon Strumpet may haue his reputed father knowne, though not his naturall, and there may be Acts and Records to shew by whom it was legitimated, though not authentike Registers, by whom it was begotten; and so can we shew, when, by whom, and in which of

the Popes Markets or Councels these Tares were first allowed and sold for good Wheate, though we be not so cunning in the blacke Art, as to know the Deuill or his Disciples name that sowed them; wee know them as the Seruants did in facto esse, being shot vp and bearing fruit, though we may bee igno∣rant for their fieri, by what euill Genius they were planted, or vnder what malignant Planet they took root; for what shall wee say? doth a thing desist to be what it is, because the time and originall of it is not knowne? Old-age, is it not old-age, because the houre or day wherein it beginnes cannot be giuen? Doth a Consumption cease to bee a Consumption, because the moment when one fals into it cannot be assigned? Is not the shadow of the Diall towardes night remoued from the place it possessed at noone, because the mouing of it cannot bee discerned? Are no Customes of force, because the Authours and Commencers of them be not written? Or may any conclude against the Apostle, that he erred in saying the mystery of iniquity did already work, because he tea∣cheth in the same place, that the wicked man was not then reuealed? But how should we hope to discouer fully the practices of Satan and the proceedings of Antichrist, which is de regno tenebrarum, of the Kingdome of darknes, when as our Sauiour tels vs, that the Kingdome of God, which is regnum lucis, the Kingdome of light, is as if a man should cast seed into the ground, and should sleepe, and rise night and day, yet should the Seed spring and grow vp, hee knoweth not how? Marke 4. 27. That which Saint Austen therefore in his 29. Epistle hath touching

the propagation of originall sinne, may teach vs what vse to make of the births and propagations of Heresies, that when a certaine man had fallen into a pit wherein was much water readie to choake him, ano∣ther passing by that way, and wondring at the chance, said, how fellest thou in, the poore man being in more need of reliefe than discourse, answeres, cogita quo∣modo hinc me liberes, non quomodo huc ceciderim quae∣ras, it is but a superfluous question to aske how I fell in, thinke rather I beseech thee, by what meanes thou mayst helpe mee out. The Seruants in my Text, propounded the like question (as you see) when they demanded, From whence the Tares are? But what answere did the Housholder shape them? Did he name the Author, or describe him (as the Iesuites require of vs) by indiuiduall differences, saying, Such an one hath done it? No, onely in gene∣rall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Enemy, or as Beza renders it, inimi∣cus quispiam, some Enemy hath done it; as who would say; it concernes you rather to vse all possi∣ble diligence you can to roote them vp, and to looke vpon that which is before, then with too thriftlesse expence of time, tolooke at that which is behind, and to studie vnde, From whence they are.

Nor doth it any whit impugne our industry im∣ployed this way, that the Seruants asking the Hus∣bandman, if they should gather them vp, he answe∣red, Nay, least whilest you gather vp the Tares, you root vp the wheate with them; for he saith not, ne cohibe∣atis, you may not restraine them, nor doth hee say, ne dispergatis, you may not disperse them (for as

Chrysostome vpon this place notes, The Conuenti∣cles of Heretickes are to bee dissolued) but ne colligatis, you may not gather them vp at once; ne colligetis, you may not binde them in bundles. There are in this Parable two sorts of Taskers mentioned; Opera∣rij ad messem, Labourers to prepare the Haruest, and Operarij messis, Labourers of the Haruest. The for∣mer are wee, who in this Parable are called Seruants; the later are the Angels, which are here termed rea∣pers. To vs, the Seruants, he saith now, Plantate, rigate, amputate, Plant, water, prune, for preserua∣tion. At the Haruest, he will say, non nobis (as Saint Austen notes) sed messoribus, not vnto vs, but to the reapers, colligite ad iudicium, gather together vnto iudgement, colligate in fasciculis ad supplicium, bind in bundles vnto punishment, but congregate in hor∣reum ad praemium, gather the wheat into my barne, for the reward; which God of his infinite mercy grant vnto vs, through Iesus Christ our Lord, to whom with the Father and holy Spirit, one Essence and three Persons, be rendred all prayse, ho∣nour and glory, might, maiesty and dominion, now and for euermore.

Amen.

FINIS.

Notes

• Bellar. l. 4. de Eccles. cap. 5.
• Gen. 2.
• Ʋers. ••.
• Vers. 4.
• Vers. 6.
• 2. Thess. 2. 7. Reuel. 17. 5. Reuel. 13. 18.
• Dan. 11. 21.
• Bellar. l. 3. de Rom. Pont. c. 8.
• Beda. Lyra. Gloss. ordin. Alphonsus Conrad. in A∣poc. the Rhem. vpon the 1. Re.
• 2. Iohn. 2. 19.
• 2. Thes. 4.
• Jon. ••. 10.
• Vincent. Liren cont. haereses.
• Albaspin. de veteribus Ec∣clesiae ritibus. lib. 1. cap. 9.
• Fer. Annot. in. Jud. c. 8. Colon. 1571. Duplex. igitur pecca∣tum eius fuit, & quod Ephod contra verbum Dei fecit, & quod ipsius a∣busum videns, non iterum a∣boleuit. Quis autem non vi∣det similia in Ecclesia con∣tingere? Quam multa institue∣runt sancti bo∣na intentione, quae tamen nunc videmus partim in abu∣sum, partim in superstitionem verti? Exemplo sint festa, cere∣moniae, ima∣gines, miss••, mo¦nasteria, &c. Nihil horum ea intentione institutum fuit qua nunc ha∣bentur, &c. & tamen Ge∣deones nostri tacent, non ab∣solent abusus non auferunt superstitiones.
• Athanas••in Sy∣nopsi.
• Concil. Flo∣rent. in decret. sup. vn. Iacob. & Armenian. Trident. Con∣cil. sess. 2.
• Hieron. prae∣fat. in lib. Iob.
• Bellar. lib. 2. de verbo Dei, c. 9.
• Concil. Tri∣dent. sess. 2. Bellar. lib. 2. de verbo Dei, c. 2. §. Dices. Six∣tus Senens. lib. vlt. cap. vlt.
• Bellar. lib. 2. de Sacram. cap. 31 §. Quinta.
• Bellarm. ibid. §. Secunda, & §. Tertia.
• Aug. de Nupt. & Concupisc. cap. 29. & E∣pist. 105. ad Sixtum. Socrat. histor. Ecclesiast. lib. 5 cap. 21. Ioseph. Vice∣comes de anti∣quis baptismi ritib. lib. 1. cap. 19. & 20. Hieron. dialog. lib. 3. aduers. Pelag. in fine. August. lib. 2. de Nupt. & Con∣cupisc. cap. 18. Item, libris quaruor, ad Bonifacium, & sex libris con∣tra Iulian, &c.
• Bellar. lib. 1. de Baptism. cap. 4.
• Bellar. lib. 2. de Purgat. cap. 6.
• Bellar. lib. 1. de Baptism. cap. 4.
• Biel in Can. Missae. lect. 40. Cajetan. in 3. Quaest. 72. art. 1. Fauentin▪ in 4. sent. disp. 45. dist. 11. c 3. Camaracens. & Scot. apud Bellar. lib. 3. de Sacram. Eu∣charist. c. 23. Scotus apud Bellar. ibid. Vid. August. in de Catechi∣zandis rudi∣bus, c. 9.
• De consecrat. dist. 2. Can. Ego Berenga∣rius. Bellar. l. 1. de Eucharist. c. 2. §. Quinta Gloss. ad Can. Ego Berengar. Bell. de Imag. sanct. l. 2. c. 22. §. Secundo. Lomb. l. 4. sent. dist. 11. A. Scot. 4. sent. dist. 11. q. 6. Ca∣jet. 3. part. q. 75 art. 6. Soto. 4. sent. d. 9. q. 2. Marginist. Sco∣ti. Theor. 1. & 2. Durād. 4. sent. d. 11. q. 3. Suarez Meta∣phys. disp. 31. §. 6. Fonsec. Metaph. l. 4. c. 2 q. 4. & lib. 5. c. 8. q. 5. Goffred. quoli∣bet. 8. q. 16. Mirandul. in Apolog. q 9. Henric. quolib. 9. q. 9. & quo∣lib. 11 q. 4. Fab. Fauent. in 4. sent. disp. 16. c. 6. Thoma & Thomistae vo∣lunt transub∣stantiationem esse ad substan∣tiam, & per ip∣sam accipientem esse, quae dicitur transubstantiatio productiua. Tho. 3. part. q. 75. art. 4.
• Bell. l. 3. de Eu∣charist. c. 18. §. Ex his colligi∣mus conuersi∣onem panis in corpus Domi∣ni, non esse pro∣ductiuam, nec cōseruatiuam, sed adducti∣uam.
• P. Lomb. sent. l. 4. dist. 12. g. Thom. 3. part. q. 83. art. 1.
• Bellar. l. 2. de imag. c. 9. San∣derus l. 2. de cultu imag. c. 4 Fauentin. in 3. sent. c. 6. Sua∣rez ex Alano. disp. 54. §. 1. Euseb. l. 7. hist. c. 14.
• Epiphan. Epist. ad Iohan. Epis. Hieroso. tom. 2
• Greg. l. 7. Ep. 53. ad Secun∣dinum, in fine. Bel. l. 2. de ima∣gin. c. 12. Sep∣tima Synodus definiuit, ima∣gines esse ve∣nerandas, non quidem cultu latriae, sed ho∣nore illo, quo etiam prose∣quimur sacras literas &c. Vid. Bell. l. 2. de imagin. sanct. cap. 20. Alex. 3. part. q. 30. art. vlt. Du∣rand. l. 3. sent. dist. 9. q. 2. Al∣phonsus a Ca∣stro, verbo, Imag. Thom. 3. part. q 25. art. 3. Ca∣iet ibid. Bona∣uent. Carthus. Ailman. Ca∣preolus in 3. sent. dist. 9. Bell. l. 2. de imagin. c. 20. 2••
• Socrat. l. 5. ••. 21
• Cypr. l. 1. Ep. 3. l 3. Ep. 18.
• Bell. l. 1. de sanctor. beati∣tud. c. 8.
• Albaspin. de vet. Eccles. ri∣tibus, l. 1 c. 10.
• Sixt. Senens. bibliothec. li. 6. annot. 345.
• Vid. officium pro defunctis, & Bell. lib. 2. de purg. cap. 5. Offic. de funct. ibid. Libera domine animas omnium defun∣ctorum de ore Leonis, de pro∣fundo lacu, ne absorbeat eas tartarus, ne ca∣dant in obscu∣rum, he saith not, ne maneant in obscuro, as if they were there alreadie, but ne cadant in obscurum, of which feare they who are presumed to be in purgatorie are by the Ie∣suites owne confessions, al∣together freed▪
• Vid. August. de ciuitate Dei. lib. 21. cap. 17. & 23. cap. 18. & 24. cap. 19. &. 25. cap. 20. &. 25. cap. 25. & 26. cap. 22. &. 27.
• Bell. lib. 2. de
• purg. cap. 1. Harding. cont. Apollogiam Iuelli. cap. 16. Diuis. 2. Bell. lib. 1. de purg. cap. vlt. §. re∣spondet.
• Aug. Enchirid. cap. 67. Item de ciuitat. Dei. lib. 21. cap. 26. Hypognost. l. 5. Bell. lib. 2. de purg. cap. 1.
• dist. 99. cap. 1. Vbi primates erant seculi, ac primaiu di∣ciaria potestas—ipsis quo{que} in ciuitatibus vellocis no∣stros patriar∣chas, &c. Berterius, dia∣trib. 2. cap. 12. Septem sunt in oriente. & diat. 1. cap. 3 Occi∣dens omnis 6. habet.
• Hegesippus de excid. vrb. Hierosolim. l. 3. cap. 3.
• Concil. gen. 5. Vid. Cyprian. epist▪ 55. & 68. edit. Pamel. Item Aenaeum. Silui. ep. 288.
• Bell. lib. 2. de Concil. cap. 17.
• Albaspin. de vet. Eccles. rit. lib. 1. cap. 8.
• Alb. ibid.
• Euseb. hist. lib. 6. cap. 36.
• Origen. homil. 2. in Psal. 37.
• Concil. Late∣ran. sub. Inno∣cent. 3. cap. 21.
• P. Lomb. sent. l. 4. d. 18. I.
• Guil Duobus modis sumitur remissio pec∣catorum, Pri∣mo, pro non imputatione eorum, secun∣do pro aboli∣tione macula∣rum ipsorum. Dionys. Car∣thus. in 4. sent. dist, 16. q. 2.
• Lomb. 3. sent. dist. 18. Occam in 4. sent. q. 8. & 9. ad 1. arg. Scoti. Alex. de Hales, Sum. part. 4. q. 21. membr. 1. Thom. in 4. sent. dist. 18. Richardus, a∣pud Dion. Car∣thus. in 4. sent. dist 18. q. 3. Bo∣nauent. ib.
• Bell. de poenit. lib. 3. c. 2. Suar. 3. d. 9. §. 2. Tollet. Com. Luc. 5. annot. 41 Concil. Elib. Can. 1. 36. 22. Nicen. Can. 11, 12.
• Albaspin. 1. 1. cap. 20.
• 2. Thess. 2. 7, 8.
• Aug. Epist. 29. ad Hierony∣mum.
• Ʋerse 29.
• Ʋerse 27. Verse, 30. & 39.