Roma ruens Romes ruine : being a svccinct answer to a popish challenge concerning the antiquity, unity, universality, succession, and perpetuall visibility of the true church even in the most obscure times, when it seemed to be totally eclipsed in the immediate ages before Luther / by Daniel Featley ...

AN ANSWER TO A POPISH CHALLENGE, Touching the antiquity and visibility of the true church, and other questions depending thereon.

PARAGRAPH. I. Concerning the name catholike.

CHALLENGE.

We catholikes say, &c.

Answer.

IF I mistake not in my guesse, you seem to be some mendicant fryer, and according to that profession you begin with beg∣ging; for in the very first words you beg the main point in question; to wit, that you are catholikes, saying, We catho∣likes; prove your selvs to be so, and then speak so; win the name and bear it; mean while, say not, we catholikes, but we papists; or, if you have a months mind to the name catholike, qualifie it, and allay it with your distinctive term Roman, and speak as your fel∣lowes do, we of the * 1.1 catholike Roman church, that is, we of the universall particular church; for, if catholike be universall, surely roman is particular. Or rather, say not, we catholikes say, but we say that we are catholikes, for this hath been the say of all hereticks and schismaticks. The Arrians, saith Salvianus (and all other mis-beleevers) are hereticks in our account, but not in their own.

nay they so farre over w•• ••n themselvs catholikes, that they stick not to def•…•… us who are truly, catholikes with the title and brand of he∣reticks. As S•…•… Magus stiled himself the great power of God; * 1.2 and Iezabel called her selfe a prophetesse; and Nestorius, a notori∣ous heretick covered himself with a vail of an orthodox professour; and the Turks, though it appear out of all stories that they came from Hagar the bond-••o••••n and are truly Hagar••ns, yet give themselves the names of 〈◊〉〈◊〉: so you papists generally, though you are a medley or cento of many hereticks, both ancient and latter, yet you voyce your selvs catholikes, and your own testimo∣ny * 1.3 is the best, if not the onely plea you have to that title. For if any other, whom you hove not taught to speak, give you that title, it is out os ignorance, or in derision, as the Athenians made a de∣cree to deine Alexander, quia Alexander vult esse deus, sit Deus; because Alexander will be a god, let him be a god. The term ca∣tholike cannot be taken but in one of these two senses, either pro∣perly for universall, and so it is opposed to particular: or impro∣perly, for orthodoxall, and so it is opposed to hereticall, or schisma∣ticall. When this epithere is applyed to the church, it is taken in the first sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but when it is applyed to faith, it is for the most part taken in the latter sense as in the creed of Athanasius, whosoever will be saved must hold the catholike faith; that is, the orthodox faith which he there setteth down: for at that time when he wrote, that creed of his was not catholike in the first sense, that is generally and u••••∣versally received, if that be true which Vincentius writeth, the p•…•…∣son of the Arrians did not infect only a portion of the church, but 〈◊〉〈◊〉 a manner ••ain••ed the whole world, insomuch that almost all the la∣••••n bishops being surprised by fraud or by force had a mist cast before their eys. In neither of these two senses of the word can either your church, or your faith, or your persons be termed catholike. Not your church, for Dr. Reynolds hath long ago demonstrated in his second Thesis, tha•…•… present Roman church is neither the * 1.4 catholike church of Christ, nor a sound member thereof: not your faith; for that, as I said before, (so farre as it differs from ours) is patcht up of many heresies: not your persons, for they are singu∣lar, or individuall, and therefore cannot be catholikes, that is, ••••i∣versall. Here you use to alledge for your selvs a passage out of Pacianus, christian is my name, and catholike is my sirname. But

what is this to you, unlesse you could prove that Pacianus held your Trent faith (when you prove that, I will immediatly turn Roman catholike;) till you shew some affinity between your faith and his, you cannot challenge his sirname catholike. As for his meaning in this his elegant motto, christian is my name, and catholike is my sir∣name, he alludeth evidently to the manner of the Romans and some other nations, who used to give their children two names at least, one common, as Marcus, or Cneius, or Caius; the other proper, as Cicero, or Crassus, or Anthony, or Pompey; and the sense his words carry is this, christian is a name which I have in common with all that in any sort beleeve the gospel, and are neither Jews not Pay∣nims: but catholike is my proper name, whereby I am distingui∣shed from divers sorts of christians, to wit, all those who professe christianity in generall; yet not purely, but with mixture of some heresie, or schismatically sever themselvs from the communion of the catholike, that is, the universall church: and truly the name ca∣tholike in his days, as also in the days of S. Austin (when the here∣ticks were but a handfull, and lurked but in corners here and there) was a distinctive term: for then the hereticks in regard of their paucitie could not with any colour pretend to the name catholike, but afterwards when heresies became catholike, that is, spread over the whole face of the church, and the orthodox christians were far fewer in number, the title catholike ceased to be a note of distinction, and the word orthodox was used in stead thereof to di∣stinguish true beleevers from all miscreants hereticall or schis∣maticall.

PARAG. II. Concerning the attributes of our christian faith, true, divine and infallible.

Challenge.

That there is always one and but one true, divine and infallible faith professed by the church of Christ, without which none can please God, or attain to falvation, &c.

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Answer.

When I read your preface and compared it with that which fol∣loweth, I could not but think of Oretes pots sent for a present to * 1.5 Polycrates, in which there was a little gold laid on the top, and un∣der it nothing but trash; for after these two golden assertions of the unity and immutability of the true, divine and infallible faith, laid as it were in the top of your discourse, there is nothing to be found under them but lead and trash, as shall appear hereafter in the ga∣ging it. I grant there is one, and but one true, divine and infalli∣ble faith; but you should have explicated, how but one, and in what sense. Divine and infallible faith hath been always, and is one for substance, though not for circumstance: all beleevers even from Adam were, though not in name, yet in truth christians, Christ and his meritorious actions and passions were the object of their faith as well as ours: but they beleeved in Christ to come, we in Christ that is come: we and they resemble the spies that carried the bunch of grapes on their shoulders, the former who went be∣fore looked backward, the latter who went behind looked for∣ward on the grapes: they looked forward with the eys of their faith on the incarnation, passion, resurrection and ascension of Christ to come, we look backward on these as past, they saw Christ in foregoing types, we in succeeding sacraments. Yea, but it may be objected, that many new articles of faith are daily declared, and many new theologicall conclusions found out, else how should knowledge encrease? How then is the faith of the church always one? For answer hereunto I will borrow Vincentius his decision, what (saith he) is there no profiting in Christs school? no growth * 1.6 in faith and the knowledge of salvation? Yes, very great, but pro∣vided always that this progresse be a going forward in the same way to heaven, not a turning out of the way: an improvement of faith, no change; that is, holding the same principles of faith, we may and ought daily by the studies of scriptures deduce new con∣clusions, but such as are vertually contained in those principles, not such as are any way repugnant to them: so long as we mutilate not our creed by dis-beleeving or mis-beleeving any article of it, and whatsoever we offer farther to be beleeved, we cleerly and evidently conclude from scriptures, or other prime and fundamen∣tall articles of christian religion, the faith of the church is still one. Secondly, this faith is said to be divine in a three-fold regard: 1. Of

the object, which is God: 2. The efficient, which is the spirit of God: 3. The motive, which is the word of God, or the autho∣ritie of the speaker, which is divine: and because God cannot de∣ceive, nor be deceived, hence it followeth, that the faith which is grounded upon his word is infallible, and such is the faith of the reformed church of England, one, divine, and infallible; whereas on the contrary your romish faith is neither one, nor divine, nor infallible. Not one, for you differ one from another in many sub∣stantiall points of faith, as is proved Paragraph the X. Nor divine, for the last resolution of your faith is unto the church, a company of men subject to error. Nor is it infallible, for it is partly groun∣ded upon unwritten traditions, which vary; partly upon the de∣crees of Popes and councels, which contradict one the other; the generall synod held at Ariminum contradicted the first of Nice, * 1.7 in the point of Christs deity; the councell at Frankeford contra∣dicted the second councell of Nice, in the point of images: the generall councell held at Lateran contradicted the generall coun∣cell at Basil, in the point of supremacie; and I could with a wet * 1.8 finger produce divers decrees of Popes, out of the canon law, flat repugnant one to the other; but others have done it to my hand, and saved me this labour.

PAR. III. Concerning the immutability of divine faith.

CHALLINGE.

This one true faith, generally preached through the world, was not to cease with the Apostles and their immediate hearers, but was by Christs promise to continue unchanged to the worlds end. For so it is said, Mat. 28. 20. I am with you alway unto the end of the world. Joh. 14. 26. the comforter whom the father will send in my name, he shall teach you all things.

Answer.

Neither of these places commeth home to prove that which you intend, viz. that the christian faith is to continue unchanged, and may not by any addition or detraction be altered. Why did

you not produce to that purpose, Rev. 22. 18, 19. I testifie to every man that heareth the words of the prophesic of this book if any man shall add unto these things, God shall add unto him the plagues that are written in this book? and Gal. 1. 8, 9. but though we or an angel from heaven preach any other gospel unto you then that which you have received, let him be accursed? Upon which words S. Austin thus paraphraseth; whether it be (saith he) concerning Christor the Church, or any thing else which belongeth to faith and our life, * 1.9 I will not say, if w••, who are not to be compared to him that said it; but if an angel from heaven preach unto you any thing besides that which you have received in the scriptures of the law and the gospel, let him be accursed. With whom accord St. Hilary, St. Cyrill, St. Theophilus of Alexandria, St. Basil, and S. Athanasius. St. Hilary, I admire thee in this, my lord Constantine, that thou re∣quirest of us, that our faith be restrained to scriptures only. S. Cyril of Jerusalem, we may not determin or appoint any thing, no not the least, without the authority of scriptures. St. Theophilus of Alexan∣dria, it comes from a di••ellish instinct, to follow the sophisms of me••s wits, and to conceive any thing to be divine without the autho∣rity of scriptures. St. Basil the great, it is a manifest falling away from faith to bring in (to our christian beleef) any thing that it not written. And S. Athanasius, what exceeding folly is it in you, to speak things that are not written?

It is the manner of Marcion and other hereticks, not to walk within the bounds of the gospel, but to speak out of their private fancies; and you Sabellians, walking in their steps, go about to pervert the unstable, by speaking things that are not written.

But you thought fit to balk those texts of scripture with the fathers glosses upon them, and deductions from them, though very pertinent to prove the immutability of our christian faith, because they have no good meaning to your un∣written traditions. As for the two texts you here alledge of Saint Matthew and Saint Iohn; they are to singular purpose, but not to yours; they are two deep wells of salvation, out of which we may draw abundance of water of comfort; for if Christ be always with us, we are always sure of protection; if his spirit will reach us all things, we shall be sure of instruction. But what is this to the im∣immutability

of our faith, or unvariablenesse of the doctrine and sa∣craments * 1.10 of the church? God was always with the chosen of Is∣rael under the law, and his spirit taught them all things needfull to salvation; yet was the priesthood thereof changed, and the law also, and a new covenant made upon new conditions, and with new promises, & so it might be also under the gospel, if God in his word revealed in scripture had not declared the contrary, namely, Psal. 1104. the Lord sware, and will not repent, thou art a priest for ever after the order of Melchizedeck: whence the apostle inferreth, Heb. 7. 24. this man because he continueth over, bath an unchange∣able priesthood: and 1 Cor. 11. 26. as oft as ye eat this bread, and drink this cup, ye shall shew the death of the lord till he come; that is, the second time, to wit, to judge the quick & the dead, the lords sup∣per therefore shall continue till we are bid to the marriage supper of the lamb in heaven: and Apoc. 14. 6. I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation and kindred, and tongue, and people; if the gospel preached unto us be everlasting, no new gospel shall succeed it; and if no new gospel, no new faith. The ce∣lestiall lights often turn their shadows, and give to the inhabitants of the earth divers denominations of per••scii, amphiscii and heteroscii; but with the father of light•• there is no shadow of change. Jam. 1. 17. It was true before all time, and shall be after all time, when heaven and earth shall passe away, when the whole world shall be changed into a second chaos, and that chaos shall be re-changed into a new world, ego Deus non mutor, Mal. 3. 6. I am the Lord, I change not. As God is, so it his essence; and as his essence is, so are his attri∣butes; and as his attributes are, so is his word; and as his word, so is our faith grounded upon it, immutable. Nothing is more unsteady than the needle in a dyall or compasse, shaking and quivering con∣tinually; yet if it be touched with a loadstone, and set to the north, it resteth unmoveable; in like manner though nothing be more variable and unsteady than our assent to mysteries above rea∣son and nature, yet if it be touched by the spirit, and fixed to the word of God, it remaineth unmoveable, and the church of Christ ever holding and embracing this faith, may truly use the motto of the Phoenix of her age, Queen Elizabeth, semper eadem, always the same.

PARAG. IV. Concerning the propagation of the christian faith to all ages, by pastors and teachers lawfully sent.

CHALLENGE.

This divine truth once established, to the cud it might continne, was to be derived to posteritie; not by angels sent to teach particular persons, nor by illuminated brethren of Amsterdam still pretending new light, but by a continued succession of known visible pastours, and bishops lawfully ordained and sent to preach it perpetually in desp••ght of all new sectaries and novellers whatsoever.

Answer.

Of angels sent to particular persons, since the time of the apostles, and the fathers of the primitive church, I read no where but in your golden Legend; and for fanatick and phantastick spirits at Amsterdam, if any of that mad brood still remain, you well know that we build our faith no more upon these illuminated brethren of Amsterdam pretending speciall revelation, than upon your inspired fathers of Rome pretending infallible direction, and a kind of appropriation of the holy Ghost. The differences of the two o••••••les (both bragging of infallible assistance) is this: they are lay-p••pes, yours are clergie enthusiasts. The propagation of the christian faith to al ages, even to the end of the world, we believe by the ministery of the word established by our Lord and Saviour, when he ascended far above all heavens, that he might fill all things; and he gave * 1.11 some apostles, and some prophets, and some evangelists, and s••••e pastours, and teachers, for the perfecting of the saints, for the work of the ministery, for the edifying of the body of Christ, till 〈◊〉〈◊〉 all com•• in the unitie of the faith, and of the knowledge of the Son of God 〈◊〉〈◊〉 a perfect man, unto the measure of the stature of the fulnesse of Christ. We acknowledge also, that these ministers S. Paul speaketh of, and distinguisheth by the titles of evangelists, doctors, and pastours, &c. ought to be lawfully ordained, and be visible, and known to those who belong to the true church, though not always to their

blood-thirstie enemies. When our blessed Lord and Saviour fled in∣to * 1.12 AEgypt, and the woman into the wildernesse, and the primitive saints wandered in deserts, and in mountaines, and in dens and caves of the earth; when S. Hilarie complains against many in his time, * 1.13 who were carried away with the splendour and outward pomp of the Arrian clergie possessing the greatest cities and towns: you do ill (saith he) to be in love with wals: hils, and woods, and deserts, and gulfs are safer for me; for in these the prophets either drowned, or, remaining alive, prophesied by the spirit of God. In such perilous times as these, the visible pastours you speak of, kept out of the eye of the world and the walk of their enemies, and were not so known as you would seem to imply; yet did they preach the gos∣pel in despight of antichristian opposits, (bending all their forces and banding against them) and there were added to the church dai∣ly such as should be saved.

PARAG. V. Concerning the perpetuity of the true church, and her immunitie from all fundamentall 'errours in poynts necessarie to salvation.

CHALENGE.

Whence we say it followeth, that not for six hundred years only, as many protestants grant, there was a true church free from spot of er∣rour: but likewise in all ages following there ever wa••, and must be such a church, in the union whereof all might be saved.

Answer.

That from the creation of the first Adam and his consort, till the comming of the second Adam to judgement, there hath been and shall continue a true church in the world, to which all that belong to Christs kingdom may and ought to repair for the means of sal∣vation, we doubt not. And of this church we believe, that though it consist of men subject to error, as well in doctrin as in practise: yet that it is so preserved, by the spirit of truth promised by Christ, from all fundamentall errours in points necessarie to salvation, that * 1.14

neither the militant and visible church universally, nor any true member thereof finally, shall ever be stained with any spot of such errour. But errours of lesse dangerous consequence which may be called pulvisculi, navuli, or aspergines, spots indeed, but not stains, the visible church upon earth hath seldom or never been free from. For to let passe the first six hundred years, because on both sides we rather appeal to them, than any way appeach them. Beda, who flourished in the year 730. bemoans the state of the church; say∣ing, every man seeth with wet eys how the state of the church daily grows worse and worse; and well might he complain in such sort, for, Genebrard a popish chronicler confesseth, that in succeeding * 1.15 times, from Iohn the eighth, till Leo the ninth, all that sate in the apostolike chair, fell away from the vertue of their auncestours, & de∣served rather to be termed apotacticall and apostaticall than apostoli∣call. And after the thousand year, when satan was let loose, even till the happie reformation of the church by Martin Luther, let us heat what the witnesses of the truth in their severall ages have depo∣sed touching the church failings, especially in the western parts.

In the year 1050. Benno writeth, that the popes chair was fear∣fully cut into more parts; and that prodigie boded that those popes who were to sit in it should miserably rend the church of Christ.

In the year 1078. Lambertus Geasonburgensis writeth, that tares ran over the whole field of Christ, and that the whole body of Christs flock pined away in a consumption.

In the year 1160. Otho Frisingensis observeth, that Rome grew in wealth and power, but decayed in truth and justice.

In the year 1200. Ioachimus, a religious Abbat discourseth, how far the religion practised in his time differed from the form and man∣ner of the primitive church, and how the church now growing old, like Solomon, fell into idolatri••.

In the year 1290. Robert Gallus had a vision, wherein he saw a * 1.16 pope saying masse with a lean, meagre, and dry head, like as if it had been made of wood; and the spirit said unto him, this signifieth the state of the Roman church.

In the year 1304. Ubertinus a Casali chargeth the Roman church with grosse and foul adulterie: the present church is called new Ba∣bylon, which is the great whore, because the true worship and love of her spouse Iesus is fouly corrupted in her, and the spirit of righteous men in this time is oppressed above measure, and is compelled, will they, nill they, in many things, to serve the where in her unclean acts.

In the year 1320. William Occham thus declaimeth against the popes tyrannie and crueltie in wasting the church of God, and suppressing the truth; the bishops who now seem to govern and teach the people of God, that they may compasse their wicked ends, perse∣cute those that defend the truth, even to death, and shed innocent blood.

In the year 1370. S. Brigetta describeth the miserable state of the church in her days, in her writings extant in Bibliotheca pa∣trum.

In the year 1416. Gerson the famous chancellor of Paris inge∣••••ously confesseth, that many corruptions and abuses were brought into the church under the colour of religion, which it were far better and more pious to omit, than retain.

In the year 1460. Platina brandeth Christs vica•• with crueltie against the true servants of Christ. He, which calleth himself Christs vicar, condemneth Christs commands, and burneth them that believe in his words.

And in the life of Bennet the eighth he breaketh out into a bit∣ter exclamation of the guides of the people in his time. O the mise∣rable condition (saith he) of these blind men; who, because they per∣sist in errour against their conscience, cast themselvs into everlasting perdition!

He that is not satisfied with this taste, may glut himself if 〈◊〉〈◊〉 please, with store of such bitter fruit gathered to his hand by the au∣thor and supplementer of Catalogus testium veritatis, especially in the 14 centurie, and Petrus de Alliac•• de planctu curiae Roman••, and de reformatione ecclesiae, and Wicelius method concord.

PAR. VI. Touching the visibility and invisibility of the church in a different notion.

CHALLENGE.

For to say (as some protestants do) the church was long invisible (besides that it is contrary to many clear prophecies and predictions of the old testament) it barreth the heathen of necessary means to salva∣tion, whilst he seeketh not the true church with which to joyn h••••ds: and amongst christians this invisibility supposed, it were very hard to hold communion with her in the administration of the sacraments.

Answer.

What protestants affirm that the catholike visible church, to wit, the company of those who professe the true christian faith, was a long time invisible? We deny that the church was ever driven to such straights, or reduced to such a paucitie or obscuritie (much lesse invisibility) but that new proselytes might have accesse unto her, and her own members communicate with her in the pledges of salvation, though not always without danger to their persons and estates. And therefore when you fight against an invisible church professing christianity, you fight also against an invisible ad∣versary, and pursue your own fancie, as Antipho in Aristotle ima∣gined that he drave his own image in the ayr before him. Of this see more at large in the Preface.

PAR. VII. Concerning the visibility of the Roman church, and how the Papacie hath been opposed in former ages.

CHALLENGE.

We then affirm, and let ••ur adversaries disprove it if they can, that the Roman church hath been always visible.

Answer.

That a Roman church hath been always in some degree visible, we yeeld you gratis; but that the Roman church you mean, hath been so, we peremptorily deny. When we grant that a Roman church hath been always visible, our meaning is, that since the christian faith was at first planted by the preaching of the prime a∣postles, and watered with the blood of many millions of martyrs, there hath been always in Rome and the territories thereof, and provinces belonging to it, a church professing christian doctrine: in the beginning most purely, in the middle more impurely; but in the end, and at this day most corruptly. And what gain you here∣by? that the Roman church you mean, that is, that church, or ra∣ther that faction in the church, for (papatus est in ecclesia, papatus tamen non est ecclesia) which professeth the present Roman faith, and adhereth to the Pope as supreme head of the church, hath been always visible? It will no way follow: christianity may be and was many hundred yeers without popery; and a church in Rome also, but as far different from the present Roman church, as Sicily in * 1.17 Verres time was from the more ancient Sicily; and therefore as the oratour sought for Sicily in the most fruitfull parts of Sicily; so we at this day are to seek for the Roman saith, and church, so much commended by the apostles in Rome it self, and find it any where in the christian world, rather than there. To instance in the con∣troversie about the head, which is the head of all controversies be∣tween us and from whence you take your denomination of pa••ists and papalins, we deny that there was any christian church at Rome, or else-where for many hundred yeers after Christ which acknow∣ledged

the Popes supremacie, or built their faith upon his infalli∣bility. * 1.18 St. Paul, we know, accounted himself nothing inferiour to the chief apostles. If your eyes be so dazled with the brightnesse of the Popes triple crown, that you cannot see Pauls equality to Peter, and consequently the equality of other bishops to the pope, in the letter of the text; yet you cannot but see it in the fathers commentaries. Hoc dicit (saith S. Ambrose) quia non est minor, neque in praedicatione, neque in signis faciendis, nec dignitate, sed tem∣pore; that is, this the apostle speaketh (to wit, I am nothing infe∣riour to the chief apostles) because he is not lesse or inferiour, neither ••n the gift of preaching, nor in the gift of miracles, nor in dignity, but in time. What, not inferiour to S. Peter? no, not to S. Peter, if S. Chrysostome take him right. As the Apostle calleth the Gen∣tiles u••circumcision, so he calleth the Iews circumcision. And he sheweth himself to be of equall honour with the rest; and he com∣pares not hims••lf to others, but to the chief of them; shewing, that every of them held the same rank of dignity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Oecume∣nius) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: see how he matcheth or equalli∣zeth himself to Peter. Nay, which is more remarkable, Pope Le••, who, when he took Peter alone, extolleth him above the skies, and admitteth him (after a sort) in consortium individuae Trinitatis, that is, into the fellowship or copartnership of the undivided Tri∣nity; yet meeting with Peter and Paul together, he doth equall homage and reverence to them both, and forbiddeth us to put any difference between them, in this or any other respect. De quo∣rum meritis & virtutibus, quae omnem superant dicendi facultatem, nihil diversum sentire debemus, nihil discretum, quos & electio pares, & labor similes, & mors fecit aequales: of whose worth and ver∣tues, * 1.19 which surpasse all ability of speech, we ought to have no diverse or different opinion of them, whose calling to the apostleship made them equa••l, and their travels in their office alike, and their martyrdom parallel. Here he compareth them, not onely in regard of their personall gifts and labours, but of their calling and function, ele∣ctio pares. S. Paul then (in Pope Leo's judgement) may go every where hand in handwith S. Peter, & he hath the right hand of him in the Popes seal, as is confessed by Bellarmine, who much troubleth himself to yeeld a sufficient reason thereof. And as S. Paul stood upon even ground (as it were) with S. Peter, and wit•…•…tood him to the face: so did Polycarpus contest with Anicotus, and Polycrates

with Victor (against whom he wrote a synodicall epistle,) and S. * 1.20 Cyprian with Pope Stephen. And therefore AEneas Sylvius (after∣wards Pope) had good reason to affirm (though Bellarmin gives him the lye for it) that before the councell of Nice, parvus re∣spectus ad Romanam ecclesiam habebatur; that is, that there was little account made of the Roman church or bishop. At the councell of Nice (which was neither called nor ratified by his authoritie, but the Emperor Constantines) all the preeminence he had, amoun∣ted but to a primacy of order, and his authority and jurisdiction ex∣ceeded not Rome, & suburbicas ecclesias, as Ruffinus hath it. After the councell of Nice, he contented himself with the style of, Urbis Romae episcopus, the bishop of the city of Rome. The church of Carthage forbad (under pain of excommunication) any in Car∣thage to appeal from their courts, ad transmarina judicia, intending, to the see of Rome. In the synods held at Calcedon, and Constanti∣nople, the patriarch of Constantinople is equally ranked with him: the decree of the councell is, that Constantinople should enjoy like priviledges to Rome, and the patriarch thereof to be extolled, or, as the words are, magnified, etiam in ecclesiasticis, even in ecclesiasticall matters. Which words are most shamefully corrupted in the canon∣law, and etiam in ecclesiasticis, is turned into, non tamen in ecclesiasti∣cis: the councell saith, even an ecclesiasticall matters; your canon alledgeth it, yet not in ecclesisticall matters. Perhaps the compiler of your canon-law thought it a meritorious work to falsifie a record for the advantage of the see of Rome; but to let that passe, and n••t to cut you out too much work at once. I affirm, & disprove it if you can, that never any bishop of Rome obtained the title of universal bishop before Boniface the third his time, who got it with much difficultie, by the means of Phocas the murtherer of his master: and mark it, I pray you, and glory in it if you please, that popery (properly so called) and Mahumetanism were both bred in one age, within a few years one of another.

PARAG. VIII. Touching the second note, universalitie.

CHALLENGE.

We affirm, that the Roman church hath been always catholike, viz. universall.

Answer.

If you had rub'd up your memory, as (it seems) you have rub'd your forehead, you would never let such a catholike falsitie, touch∣ing the catholike universalitie of your Roman church, to have fallen from your pen. For it is well known, and in part confessed by Al∣fonsus * 1.21 and others, that antiquitie makes little, if any mention, of sundry particular points which at this day are held amongst you. You are not able to produce any kingdom, no nor province, no nor village, no nor hamlet, no nor man of note for the space of di∣verse hundreds of years after Christ, which agreed with you in all points of your Tridentine faith, or subscribed to the twelve new ar∣ticles annexed thereunto. With what colour or shew of probabili∣tie can you affirm, that the Roman church (as you define it to be a company professing the present Roman faith under one visible he••d, to wit, the Pope) hath bin always universall or spread over the whole world, when it is known to all, who know any thing of the church story, (especially since the division of the christian church into the eastern or Greek, & the western or Latin church,) that the eastern or Greek church (in circuit as large, is not larger than the western) never agnized, nor doth to this day, either your▪ Popes supremacie, or your Trent creed; and in the western church it self, though pope∣ry prevail much and spread like a gangren very far (especially af∣ter the one thousand years, when satan was let loose) yet was there not any main point of popery established in the western church it self, without strong opposition and concestation. Even at this day (Gods holy name be blessed for it) the protestar••s in England and Scotland, France and Ireland, Germany Poland, Denmark Sweth∣land, the Netherlands and elsewhere, if they countervail not in number the popish partie, yet they come very neer; and now what is become of your brag of universalitie? let us now examin your succession.

PAR. IX. Touching the third note, succession:

CHALLENGE.

The Roman church hath ever had a succession of true bishops and pastours, derived from the apostles, still teaching, &c.

Answer.

The third lame leg, on which your faith resteth it self, is the succession of Roman bishops and pastors, which, if it were strong and sound, yet the patriarchs of Constantinople, and Ierusalem, and Antiochia, and Alexandria, do set as good a leg forth for it as your bishop of Rome. They produce as uncontroulable a catalogue of * 1.22 bishops and pastours, the one succeding the other in their sees, as you in the see of Rome; and some of them from the apostles them∣selvs. But what if this leg of yours prove a false leg, and will double under you (to use your owne phrase?) let the day be yours (as now the night of errour and ignorance is) if by the same evidence which you bring for your succession, we prove not many main defects and maims in it, which so deface and confound it, that it can be no note or mark of the true church, as you make it.

First, notes and marks of any thing ought to be very remarka∣ble and visible, and after a sort notorious, else they are not notae, but ignotae. If then the succession of your Romish bishops remain but quessionable, such succession questionlesse cannot be a note of the church; and is it not questionable and very uncertain, when you stick in the very beginning of your catalogue, and your skilfullest ushers know not where to rank Clemens, in the second or the fourth * 1.23 place? When during two and twenty schisms at least in the papa∣cy, it was a meeting cast, and even lay between the Popes and an∣ti-popes, whether were the true successours of Saint Peter? When, besides many flaws in your catalogue by vacancies for mon••ths & years, there was a great chasma or hiatus for almost one hundred years, during which time the Popes sate at Avinium & left Rome? When for one hundred and sixty years together you cannot name

me one firm and allowable Pope, or such a one as he ought to be▪ * 1.24 your own Genebrard confesteth, that fifty of them, as I noted be∣fore, in that time deserved to be termed rather apostaticall, and disordered and irregular, t••a•• canonicall and apostolicall. Baronius gives your succession yet a more terrible blow: what was then the face of the Roman church? how filthy, when as most potent and base queans bare all the sway at Rome? changed sees, and gave bishop∣ricks at their pleasure? and, which is most abhominable, and not to be named, intruded their paramours into Peters chair? false bishops, whose names are written in the catalogue of Popes, only to note and design the times! Give me the clew (I pray you) by which you wind your sel••s out of this labryinth. Eugenius was deposed as schisma∣ticall by the councell of Basit, and Amadeus was made Pope in his stead; yet afterwards this Eugenius, by the favour of princes and a strong hand, recovered the Popedom, and from him all Popes since reckon. Was Eugenius a schismaticall and unlawfull Pope, or not? If not, the generall councell of Basil could not judge of schism; and whether shall we believe you, or the generall coun∣cell of Basil? If he were a schismaticall and an unlawfull Pope, what shall we judge of all that succeeded him?

Hic labor ille domus, & inextricabilis error.

Besides this Eugenius, how many other Popes have thrust into the chair by usurpation and corruption? how many have cut it a∣sunder by schism? how many have rayed and defiled it with here∣sie, and abhominable filthinesse? When you so confidently affirm, that the church of Rome hath had always a succession of true bishops and pastors, I pray you, tell us what you mean by true bishops and pastors? If men capable of the Popedom, Pope Ioan, and Bene∣dict the ninth chosen Pope at ten years old, were no such; if faith∣full pastors and bishops truely discharging their pastorall function, in feeding Christs flock by diligent preaching, and exemplary li∣ving name me two such Popes for every hundred of years since Christ, & Phyllida solus habeto, I•• by true bishops and pastors you understand rightly consecrated, and canonically elected and invest∣ed. Pope Pelagius the first was not so who obtained the papacy by an imposture; no•• Sylvester, who aspired to it by art magick; no•• Eugenius, who was at the first promoted by faction, and afterwards

held it by might, in despight of the councell of Basil; if by true bishops you mean orthodoxall bishops, and preachers of the truth; Liberius was no such, branded with the note of Arrianism by St. * 1.25 Ierome, and Pope Damasus; Honorius was no such, for he was condemned for the heresie of the Monotholites in three generall councels confirmed by three Popes: Iohn the 23. was no such, who is charged in the councell of Constance with the denyall of the immortality of the soul, and the life to come, and for that and for other blasphemies and enormous crimes deposed by the councell.

To come yet neerer to the quick; when you stand so much upon succession, and make it an infallible note, what mean you by succession? locall succession or doctrinall, that is, a succeeding of bishops and pastors in the same place onely? or a succession, not only in the same place, but principally and especially in the same orthodoxall and catholike doctrine, which is the only true (and properly so called) succession? as Nazianzen affirmeth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This excellent passage consisting of divers agnominations and gracefull figures in the greek cannot be translated but to the losse, and therefore omitting the english of it, in stead thereof I will impart unto you a very pertinent note upon it, which I found in a friends book, contrived by him into these elegant Iambicks,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.27

If you take succession in this latter sense, you take up again a beggarly fallacy called petitio principii; you prove idem per idem; to wit, that your Romish saith is the true faith, and the Romish

church the true church, because your Romish bishops and p•…•… have always succeeded one another in the profession of one and the self-same orthodoxall faith. If you take succession in the for∣mer sense, for bare locall succession, or the sitting of divers bi∣shops one after another in the same chair, you make a ••oodden argument: much like to that wherewith the fool in Dion pers••••∣ded himself that he must needs be some great commander, because he had sat in Caesars chair: or that wherewith Vibius R••fus was more than half induced to beleeve, that he had Tullies cloquence infused into him by sitting in Tullies pew, and leaning upon Tullies desk. By this argument you might prove profane Photius to be an holy bishop, because he succeeded Ignatius an holy man: and Athanasius to be an Arrian heretick, because he succeeded an Ar∣rian bishop: and our renowned martyr Cranmer to be a papist, because he succeeded Warham a papist: and cardinall Pool to be a protestant, because he succeeded Cranmer a protestant. Nay, by this reason you might prove pope Adrian, who trampled upon the Emperour Fredericks neck, blasphemously abusing the words of the psalmist, thou shalt tread upon the lion and adder, to be a pattern of humility; Pope Hildedrand, who entred like a fox, and ruled like a lyon, and dyed like a dog, to have been a pattern of simplicitie: Pope Stephen the 6. and Sergius the 3. who pulled their predecessor Formosus out of the grave, the one cutting off his finger, the other his head, and casting his carkasse into Tiberis, to have been patterns of humanity: Pope Boniface the 7. who robbed S. Peters chair of all the jewels and pretious things in it, to have been a pattern of a faithfull steward: Pope Iohn the 12. who gave orders in a stable, gelded his Cardinals, drank an health to the de∣vill, and at dice called for help of Iupiter and Venus, to have been a saint: Pope Sylvester, who gave himself wholly to the devill, to have been a devoto: Pope Sixtus the 4. who ware cloth of gold at home in his private house, eased nature in stools of silver, and deckt his harl••t Tiretia with shoos covered with pearl, to have been a mo∣dest and frugall man: Pope Alexander the 6. who carnally knew his own daughter, and Pope Iohn the 13. who was slain in the ve∣ry act of adultery, to have been virgins: nay, by this argument you might prove Pope Ioan, who was said to be brought on bed in the street in a solemn procession, to have been a man, because she succeeded men in that see. The heralds, who have blazon'd the

arms of the popes, are Platina, Genebrardus, Luitprandus, Sigo∣nius, Sigebertus, Martinus Polonus, Baptista Fulgosus, Iovianus Pontanus, Wesselius Groning. Let me give you good counsell in your ear: invent better arguments for popery than these, or charge your elect ladies, sub sigillo confessionis, never to utter any of them before a learned protestant, for fear of scandalizing your Romish faith. Let this suffice for your note, succession; I will now canvas your note, unity.

PARAGRAPH. X. Touching the 4. note of the church, viz. unity.

CHALLENGE.

Teaching the same unchanged doctrin in all points of faith.

Answer.

To help out your former argument drawn from the note, suc∣cession, you add another note (as you make it) the note of unity and consent in doctrin, at least, in all substantiall points of faith: against which I except; first, that it is no proper mark of the Church: secondly, that this mark is not to be found in your Ro∣mish church. Although nothing better becommeth the church of God, than to be at unity in it self; yet certain it is, that both ••nity may be without the true church, and even in the purest times the true church was without unity. The enemy shortly after the apostles time sowed such tares of dissention among the good wheat in the field of the church, that the heathen in their theaters de∣rided the christians for the multiplicitie of sects among them. On the contrary, as the poet said, magna inter molles concordia, so we * 1.28 may often observe too great an unity in the enemies of the gospel, conspiring against the Lord and against his anointed. The Sadduces might, the Nestorians may, the Arrians did brag of their consent in matter of faith. Who art thou (saith the Arrian Emperour to Liberius then orthodox) who troublest the peace of the whole world? Will you hence argue that the Arrians were orthodox, or the Nestorians Catholikes, or the Sadduces right beleevers? Did you

never read in S. Hilary, the ministers of antichrist are 〈◊〉〈◊〉 to 〈◊〉〈◊〉 * 1.29 of their unity in their impiety? if you ever read it, could you choose but reflect upon your self? as for us, though we desire nothing more than that we may think one thing: and that, as we all agree in the love of truth, so we might all professe that truth in love; yet when piety and unity, truth and concord are divided, we say with Nazianzen, a godly discord is better than an ungodly concord; it is better to dissent for truth, than consent in errour. Here if you reply, that you argue not barely from consent, but from con∣sent in the truth, you fall again to your begging trade: you sup∣pose that which is the main point in question and bears all before * 1.30 it; prove your doctrine to be the truth of God, and take all. A man would think that there should not be heard so much as the noyse of an hāmer among your workmen who stand so much for unity. If there should be differences even in matter of saith necessary to salvation among us, as there are not, our controversies are de fim∣briis, non de textu, of the lace and fringe of ceremonies, not of the queens vesture of gold wrought about with divers colours: I say, if * 1.31 there were differences amongst us in substantiall points of faith, this could be no strong argument against us who make not unitie an inseparable note of the true church; but it utterly overthrows your church in your own judgment, who determine peremptorily, that where there is not unity, there is no true church; but I as∣sume, there is not unity in doctrin of faith amongst you, therefore out of your own mouth I conclude you have no true church, Al∣though, like Samsons soxes, you are all tyed by the tayl, that is, the conclusions de fide set down by your false prophet teaching lyes (whom the prophet Esay warranteth us to call the tayl;) yet your heads are as far asunder as may be, and you draw almost in every controversie of faith contrary ways; casuist against ca••••∣ist, and canonist against canonist, and canonist against casuist, Do∣minicans against Franciscans, and Sorbonists against Dominicam, and Jesuits against all. Neither are these quarrels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but as Hercules his controversies was with Antens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about Scripture the rule of faith, and Popes and councels the judges of faith, and regenerating grace the cause of faith, and justification the effect of faith, and the sacraments the symbols of faith. Your controversies are sharp and poinant, and your differences irreconcilable; you are at odds.

1. Concerning scripture. Some of you hold, that the Jews have corrupted the originall of the old Testament, as Iacobus episcop. Christop. and Canus; and others deny it, as Driedo and * 1.32 Bellarmine. Some of you hold, that the originall text of Greek and Hebrew are authenticall, and that by them all translations are to be examined. Others, according to the strict letter of the Trent-canon, hold the vulgar latin absolutely authenticall, inso∣much that no man, quovis praeiextu, upon any pretence whatsoever, * 1.33 may reject it. Some among you hold the books known by the name Apocrypha not to be of equall authoritie with the canoni∣call scriptures, nor to be produced to ground any article of faith upon them. Others, carried away with the Trent-stream, admit * 1.34 those apocryphall writings into the canon of scripture given by divine inspiration.

2. Concerning the Decalogue. Some of you teach, that we are commanded to worship God, even in the devill himself; others * 1.35 disclaim this strange doctrin. Some of you teach, that the commandement, non facies sculptile, is not morall, nor bindeth christians, but part of the ceremoniall law and positive appertain∣ing to Jewes onely; others defend the contrary with us. Some * 1.36 of you teach, that images are not to be worshipped in themselvs, or properly, but only, ratione prototyps, in regard of the thing which they represent: others defend, that the image is to be worshipped, in, and for it self, and not only in regard of the thing which it re∣presenteth. * 1.37 Nay, some blush not to maintain, that the image is to be worshipped, eodem cultus genere, quo prototypon; that is, that * 1.38 the image of Christ is to be worshipped with the same worship wherewith we worship Christ, to wit, cultu latria: that the image of the blessed Virgin is to be worshipped with the same worship wherewith we ought to worship the Virgin her self, to wit, cultu hyperdouliae: that the images of saints are to be wor∣shipped with the same worship wherewith the saints themselvs are to be worshipped, to wit, cultu doulia. Some hold all equi∣vocation before a magistrate to be unlawfull, and forbidden in the * 1.39 commandement, non dices falsum, as being no better (in plain english) than a lye. Others allow equivocation in divers cases.

3. Concerning the blessed virgin. Some earrestly maintain, that she was conceived in sin, as all the children of Adam are, Christ

only excepted: others, with as much vehe••••••cie both main∣tain the doctrin, and celebrate the ••ea•••• of her i••••••culane ••oncep∣tion; and though Sixtus the 4. took part with the Franc•…•… * 1.40 yet cardinall de Turre-Cremata writes for the D•…•….

Mulciber in Trojam, pr•• ••r••ja staba•• Ap••ll••.

4. Touching the grace of regeneration, and the ••p••ration there∣of in our conversion. Some teach, that it worketh physicè, and determineth the will; others teach, that it worketh onely •…•…∣liter, standing (as it were) at the devotion of the will, to admit of it, or refuse it; to be converted by it, or not.

5. Touching justification. Som teach, that we are not justi∣fied by our inherent righteousnesse, as Pighius, and o••he••s cited out of Vega; others follow the common tenet, affirming that the righteousnesse, by which we are justified before God is not Christs imputed, but out inherent righteousnesse. * 1.41

6. Touching certainty of salvation. The learned know; C•…•…∣rinus hath written in this point agreeable to the doctrine of the reformed churches; as also how Dominious S•••••• impug••eth his opinion.

7. Touching marriage. Some hold it lawfull for the innoce••t partie to marry after divorce for adultery: others hold it utterly unl••wfull.

8. Touching merit of works. Some hold, that the work•• of a man in the state of grace merit ex condigno, ratione operis eternall life; others ex congruo onely: and some utterly exclude all me∣rit as they are cited out of Vega.

9. Touching sinns. Some teach, that all sins in their own na∣ture are mortall; others are for the schools distinction of v••••iall and mortall sinns.

10. Touching the sacrament of the Lords supper. Some teach, that the body of Christ is made of the bread, and allow of a kind of production in transubstantiation; others defend transubstantia∣tion by way of adduction not production. Secondly, so••e reach that the body of Christ is in very deed and sensually handled and broken in the priests hands and ground and chewed with the teeth of the faithfull, as the form of subscription enjo••ned to Berenga∣rius by pope Nicholas, extant in the canon law, implyeth; others

like not of this grosse manner of eatin••▪ and for Nicholas his words, they put a colourable glosse upon them. Some hold, that mice may eat the body of Christ, others doubt of it, and others deny * 1.42 it. Some hold the consecration to be made by these words, Hoc est corpus meum; others are of another mind.

11. Touching the pope. Some teach, that he may err, as pope, and in cathedra; others will by no means grant, that the pope sit∣ting in his chair, may be ever beside the cushion. Some teach that the pope hath power to depose kings, and dispose of their kingdoms; others can find no ground at all in scripture, or reason, for this temporall power of the pope.

12. Touching co••••cel••. Some hold, that the councell is above the pope; others, that the pope is above the generall councell, and both sides bring into the field, pares aquilas, & pila minantia pilis; pope against pope, and councell against councell; nay coun∣cell and pope against councell and pope; and here you are at your wits end.

These, and such like controversies, nay speculations of far lesse moment are matters of faith when we differ from you, or among our selvs, about them. Forsooth, your deter∣mination maketh matter of faith be the question never so flight or curious; your suspence makes it a neutrall point, be the matter never so expedient for resolution. Nor in points resolved by the church can the generall submission of the popes subjects be accoun∣ted union, when as it is constrained by the strong hand of authority suppressing all contradiction rather than proceeding from any vo∣luntary * 1.43 and free consent of judgements, as appeareth by your clipping the tongues of Stella, Ferus. an•• very many other of your own authors, when they speak any thing of your errours or cor∣ruptions.

PAR. XI. That the notes above-named are not found in the Roman church.

CHALLENGE.

All which going together, and being onely found in her, and not in another church, do evidently prove that she alone is truly Apostoli∣call, and consequently out of her there neither is, nor can be sal∣vation.

Answer.

When Phasis (in Martial) being but a peasant, put himself into, a rich sute of apparell, and, having the garb of a gentleman, thrust himself amongst the gentlemen into the theater, and there fell a commending the new edict of the Emperour touching the placing of all sorts of citizens according to their ranks, saying, tan∣dem commodius licet sedere, nunc est reddita dignitas equestris, &c, Now we may sit without trouble: now the gentry have recovered their right. Before he had ended his speech, in comes Lectius, the Emperours officer to execute the edict; and by vertue of that edict, which Phasis was so highly extolling, turns him out of his seat, as not due to him by any title or colour, save of his purple coat.

Istas purpureas, & arroga••tes, * 1.44 Jussit surgere Lectius la••ernas.

Whether Phasis his case and yours are not alike, let those judge who dare look upon truth without such false spectacles as you p•…•… upon the noses of those whom you nuzell in superstition. You set forth visibility and universality, and unity and succession in golden and glorious colours, as the proper marks of Christs true church; by which marks and notes you are discovered to be none of the t••••e church, sorex suo indicio. For (as hath in part already, and shall hereafter be shewed more at large, if either your cause or heart

will bear a second encounter) popery was not visible till many hundred years after Christ, when the man of sin began to be re∣vealed: universall popery was never at unity with it self, it is not at this day; and for the succeeding of Roman bishops, it hath been such, both in regard of the violent, fraudulent, symoniacall and schismaticall manner thereof, as also in regard of the persons suc∣ceeding in that see, who have been branded with the foul marks of i••cest, and the sin not to be named, and the black and hellish marks of schism, heresie, atheism, and necromancy; that, if there could be a succession in hell, it could not be imagined to be worse.

PARAG. XII. Amplitude and eminent visibilitie no mark of the true Church.

CHALENGE.

To disprove us herein, we require that a protestant church with these marks may be shewed to have been always ext••••t.

Answer.

To disprove you herein it is not requisit that a protestant church with these marks be shewed; it is sufficient to shew that these are not proper and inseparable marks of the true church.

To ••anverse your whole discourse, we need no more than to ex••••••ge and rub out the false marks you have drawn of the church, which may be done with a wet finger. Of your ••••itie and successi∣on, we suppose, you desire to hear no more: as for eminent visibilitie and u••iversalitie, it seemeth strange, that amplitude should be the mark of Christs little flock; eminent visibilitie and ••ustre the cha∣racter of the woman which fled into the wildernesse, and there hid her self a long time. If the outward conspicuousnesse of the church may not be sometime obscured and eclipsed, S. Ambrose was out; who * 1.45 compared her (in this respect) to the moon. You your self confesse, that before the days of Constanti••e the church was generally e∣clipsed, and I may as certainly add that, not long after the days of Constantine, during the raig•• and fury of Arri•••• Emperours, and▪

bishops bearing the greatest sway, and occupying the chi••f sents in the church, she was again eclipsed, or rather turned into blood; and yet neither the heathen, nor the Arr•••••• persecution, by the judge∣ment of the best learned, may be compared to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that last and greatest tribulation by anti-christ; at which time, as those of your own side confesse, the publike sacrifice shall cease. And as S. Austine saith expressely, ••cclesia non apparebit, impi••s ul∣tra * 1.46 modum saevientibus; the church shall not app••••r, wicked m••n raging and cruelly persecuting her aboue measure. You see what be∣comes of your note of eminent visibilitie, and splendour: now for amplitude and multitude of professors, if it were safe following it, if that were the touch-stone of truth, if religion must go by voi∣ces of the many, the Greek church would carry it at this day from you; the Mahumetans from it, and the idolatrous gentiles from all. For, as a learned and judicious man hath exactly calculated it,

the christians at this day possesse neer about a sixt part of the * 1.47 known inhabited world; the Mahumetans a fifth part, and the idolatrous gentiles, two thirds or little lesse; so that if we divide the known regions of the world into thirty equall parts; the chri∣stians part is as five, the Mahumetans as fix, and the idolatrous as nineteen.

O lamentable estate of the world! Quis talia f••••d•• temperet a lachrymis? how much larger is the heard of satan, than the flock of Christ? if you restrain your note of universalitie to such as professe the worship of God in Christ, and thereby exclude the Payni••••s and Mahum••tans, yet so it will not stead you; for it is most certain, that the partie of christians which oppose the papacy is in∣comparably the greatest in number. If to the protestants in the western church, you add the eastern churches professing christian faith in a great part of Europe, Asia, and Africa, they will bear down the scale to the ground. To speak nothing of the Ab••ssin•••• and AEthiopians largely dispread in the kingdoms of Pr••ster Iohn; to omit the patriarch of Muscovia, the archbishops of Mold••via, and Walachia. Under the Turk there are fo•••• p••triarchs at this day, to wit, the patriarch of Constantinople, of Al••x••ndria, Antiochia, and Ierusalem: and that these patriarchs are not like some of your bishops, whom P••normitan fitly calls nullatenenses, appe••rs by the catalogue of archbishops subject to the p••triarch of Con•…•…, s••t * 1.48 down by Curopalata, which are these: 1. The archbishop of Cas••∣rea in C••pp••d••cia. 2. Ephesus. 3. Heracle••. 4. A•…•… 5. 〈◊〉〈◊〉

6. Sardis. 7. Necomedia. 8. Nicea. 9. Calcedon. 10. Mitylene. 11. Thessalonica. 12. Laodicea. 13. Synadae. 14. Ieonium. 15. Co∣rynth. 16. Athens. 17. Patrae. 18. Trupezuntium. 19. Larissae. 20. Naupactus. 21. Adrianopolis. These archbishops have many bishops under them; the archbishop of Ephesus. 2. of Moldavia. 3. of Walachia. 3. of Heraclea. 7. of Thessalonica. 9. of Corynth. 10. of Athens. 11. of Larissae. 13. of Muscovia. 17. not to over∣charge your memory with more under the patriarchs. All those christians, besides many more of the Greek church professing Christ, differ from your Roman church in many substantiall points of faith. They ••cknowledge no supremacy of the Pope; have no faith in his infallibility, nor trust in his pardons; they disclaim merits, and works of supererogation; purgatory, & transubstantiation are no articles of their faith; they allow marriage of priests; they cannot away with the mutilation of the sacrament by depriving the laytie of the cup; they teach the perfection and sufficiencie of the scrip∣ture; they have the scripture and the church lyturgie in their seve∣rall languages understood by their people. The Musc••vits in the Musc••vitish; the Ar••bians in the Arabick, the Georgians in the Ib∣erick; the Carmonians in the Carmanick; the Col••hians, Slavonians, Grecians, in their known Greek or other peculiar languages; there∣fore it is not safe for you to put the truth of religion upon this poynt. Were the rule of multitude of visible professors of religion, cert••in and infallible, Mi••hea were to be condemned, and the 400. * 1.49 prophets of Aha•• to be justified; Ieremy to be abandoned and all the prophets that were in Iuda and Ierusalem, whom ••ose against him, to be followed. Nay Christ, the truth it self, to be traduced and re∣proved, and the co••••cell of the chief priests and elders held against him to be maintained and approved. Had you lived in Athanasius his days, we know where to have had you, questionlesse not of his side, who had all the world in a manner against him, as the speech of the Arrian Emperou•• to Liberius imports. Wh•••• a petty part art thou of the world? Who art thou, that ••ette•••• thy self against the world? In S. Iohn•• time, the whole world was set on wicked∣nesse: and in Athanasius his time, up••n heresie; ••o••us m••••dus (saith S. Hierom) gemuit se fact•…•… Arr••anum; the whole worl•• gr••aned, because it became Arria••. What becomes now of your note of uni∣versa••itie? To this poynt I earnestly desire particular satisfaction, which I have not ye•• received from any Rom•…•… catholike; or uni∣versalist, (as they would be called.)

PAR. XIII. Where the true church was when the Roman fell.

CHALLENGE.

Or if they cannot do this (as we well know they cannot) let them labour to assign us another catholike church distinct from the Roman, when she (as they falsly suppose) fell from her first truth.

Answer.

We cannot prove our true church by the false marks you have set down: neither can you prove your false church by the true marks set down by us. Eminent visibilitie, & illustrious ample unversalitie, and anti-christian combination under one head, the Pope, are no marks (as hath bin shewed) of the true church. And what then if we cannot prove our doctrin by them? Then you say, let them labour to as∣sign us another catholike church distinct from the Roman, when she (as they falsly suppose) fell from her first truth. I have already shewed a church more ample than yours, and not only distinct from your Roman, but opposite to it as much as we in the most sundamentall poynt, to wit the papacy; yea so opposite, that the first sunday in Lent, when they solemnly curse all hereticks, as Arrius, Macedonius, Eutyches, Nestorius, Apollinaris, &c. they pro∣nounce in like manner an Anathema to the Pope. But what an argu∣ment is this? If you cannot prove your church by the fore-named false marks, then assign us some other church distinct from the Roman, in which these marks are conspicuous? To passe by this your lame inference, and make the best of such poor stuff as you bring; out of your own words a man may pick out such an argu∣ment; either the Roman church continued still the church, or when she sell away, some other church must be assigned, which perseve∣red in the truth, else there should be no Church in the world. If this be that you would say, the answer to this your objection is ve∣ry easie on our parts; for we charge not the Latin church with de∣fection from the true faith universally, but the chief governo••rs

and leaders thereof, or (to speak more fully) that prevalent and predominant faction in the church of Rome, that hath born sway for some hundreds of years, which we say is plunged into many dan∣gerous and pestilent errors and superstitions: yet not into all er∣rors at one leap, but they sunk into them by degrees; when then this faction in the Roman church, which we call the papacy, or the kingdom of anti-christ, or the Mystery of iniquitie, threw it self into an open gulf of error or heresie, we say, that that part of the Roman church, and elsewhere, which both secretly and openly impugned such error and heresie, and in as much as in them lay stopt such corruptions at the entrance, were the true church: as for example; when the fore-named faction by Boniface the third, & Phocas his means, brought first into the church the Luciferian ti∣tle, * 1.50 and anti-christian power of oecumenicall or universall bishop, and head of the whole church, they in the Greek and Latin church which opposed it, were the true church. When the same faction, by Irene and Pope Adrians means, decreed the worshiping of ima∣ges in the second councell of Nice, those who made head against them, and opposed this idolatrous decree in the councell of Fran∣kenford, and synod of Paris, together with Ionas bishop of Orle∣ans, and Charles the great, and many in England who wrote a∣gainst that blasphemous and idolatrizing synod, were then the true church. When by the strength of the same faction, transubstantiation first stole in secretly, and after was openly established by a decree in the councell of Laterane, Scotus Erigena, and Bertram, Elfricus, * 1.51 and Berengarius, and their schollers in the Latin church, which were in number like the sand of the sea, were the true church. When Hildebrand began to restrain the clergie by a law from marrying, Nicetas the Abbat, and the bishops of Italy, France, and Germany, who withstood him, they (holding no fundamentall er∣rors in any point of faith, for ought can be shewed) were the true church. Lastly, when the same faction prevailed so far in the councell of Constance, as to decree the mutilation of the holy sacrament, & de∣priving the laity of the cup, contrary to Christs institution, and the practise of the primitive church, Iohn Husse, & Ierom of Prague, and the lords of Bohemia, and the known remainder of the Waldenses, besides many millions of christians both in the Greek and Latin church, who oppugned and resisted openly or secretly that sacrilegious sanction, many of them to the effusion of their

blood, were the true church; whose followers i•• ••••h••mia and in France, and elsewhere, continued even till Lut hers time, who was expected before he came, and came not alone into the Lords bat∣tell, as your Alfonsus a Castro testifieth in these words: No•• pr••∣diit * 1.52 solus Lutherus, tanta est hujus seculi infoelicit••s, sed mult•…•… hareticorum agmine, seu quodam satellitio stipat•••• processit, qui ill•…•… expectasse videntur, ut sub illius vexille postea milit•…•…t: illi 〈◊〉〈◊〉 nomina dederunt Philipp. Melancthonus, Faber Capito, Lam∣bertus, Conradus Pelicanus, Andreas Osiander, Martin Bucerus, alli{que} progessis temporis catervatim, se illius fa••iliae inseruerunt; nei∣ther came Luther out alone (such is the unhappinesse of this age) but guarded with a great troop of hereticks, who seemed to look for him, that afterwards they might fight under his banner: for presently Philip Melanc••hon, Faber Capito, Lambert, Conrade Pelica••, An∣dr. Osiander, Martin Bucet, gave their names unto him, and others in processe of time in great numbers inserted themselvs into his fa∣milie.

PARAGRAPH. XIV. Of protestants in the age immediately before LUTHER.

CHALLENGE.

Or at least they must shew us who were the true professors of pro∣testancy in the immediate age before Luther beg••••, in what city, town, or country they dwelt, and what writers speak of them which li∣ved before our times.

Answer.

First I answer, that we need not give any particular or punctu∣all answer to this your demand: a question grounded upon a wrong supposall is sufficiently answered by overthrowing the ground; now the ground of this question is this supposall, that if there were any protestants before Luther, there must needs be some authenticall and particular record of them producible by ••s at this day. Prote∣stants there might be then, yet not now extant, at least for 〈◊〉〈◊〉 to come by. I pray, how many millions, not only of right beleev•…•…,

but hereticks also have been since Christs time, who were never upon a particular record? Were there not a kind of hereticks cal∣led Acephali, because their head and first author could never be * 1.53 known? Again, how many records and writings, especially of this nature, have perished, either by commands of authority, or by ca∣sualty? restore us the works of Wickliff which you burnt, and ma∣ny other authors whom you have either extinguished, or of late by your Index Expurgatorius clipt their tongues, or you keep close prisoners in the Vatican, and this question of yours will soon be answered. In the mean while, as Petrus Molineus saith wittily, you deal with us herein as if a thief, who hath stoln away a mans purse, and made away the mony, should demand of the true man, what is become of your money? If you had any such sums of mony, in what bag, in what purse? where are those bags and purses, &c? If such a question as you make here had been put tothe prophet Eli∣jah, to wit, who were those 7000. the oracle of God speaketh of, * 1.54 who never bowed the knee to Baal? In what city, town, or coun∣try dwelt they? the prophet could not have satisfied at that time this demand, for he thought himself to be there left alone: the children of Israel (saith he) have forsaken thy covenant, thrown * 1.55 down thine altars, and slain thy prophets with the sword: and I, even I only am left, and they seek my life to take it away. If I should put the like question to you, who were thosein the age immediately be∣fore Christ came in the flesh, who sincerely expounded the law, and gain-sayed the Scribes and Pharisees, their corrupt glosses refu∣ced by our Saviour, Matth. 5. 21. in what city or town dwelt * 1.56 they? What writers speak of them which lived before Christs time? I know you would be to seek for answer. When the woman * 1.57 in the Apocalyps fled into the wildernesse, where she was fled one thousand, two hundred and threescore days; and the saints, Heb. 11. wandred in wildernesses, and lay in dens and caves of the earth, can you tell me into what wildernesse she fled, or they wandered? In what caves and dens they lay? Yet have many worthy champi∣ons of our faith met with you even in this field, and come off with credit, as Abbot against Hill. Usher do succes. ecclesi•…•…. Fox acts and monuments. Field of the church. Humphrey his answer to Campi••n his third reason. The author of Catalog•••• test. veritatis. Doctor White in his way. Iohan. Munster in Vortleg. nobilis dis∣cursus. Ioachimi Camerarii, histor. narratio de fratrum orthodoxo∣rum

ecclesia in Bohemia, Moravia, and Polonia. Ioh. Lidii Walden∣sis, The publisher of the history of the Waldenses in France, for 400 years and more. Nichol. Vignier eccles. histor. Birkeck the pro∣testants evidence. Peruse AEneas Sylv. his story of the Bohemians, Fascic. rerum expetendarū & fugiendarum, & you ••hal find more for the continuance of our Church till Luthers time, then ever you will be able to r••••ell. Verily, Rainerius the inquisitor, though en∣tcrtained against us, yet speaketh so much for us that he deserveth * 1.58 a fee of us: the sect (saith he) of the Waldenses or Lionists is more pernicious to the church of Rome then all other sects. First, because it hath been of longest continuance, for some say it hath endured ever since the apostles time. Secondly, because it is more generall than any other, for there is almost no country into which is doth not creep. Thirdly, for that all other sects do bring an horror with the hainous∣nesse of their blasphemies against God, but this hath a great appea∣rance of godlinesse, because they live justly before men, and beleeve all things well concerning God, and all the articles which are contai∣ned in the creed, only they speak evill of the Roman church and clergy.

••o this popish inqui••••tor I will add another Romish nomencla∣tor, namely Conradus Wimpina ex fagis, who summeth up all his * 1.59 wits and readings to make a recapitulation of all hereticks and sectaries (as he termeth them,) indeed such as have opposed the corrupt doctrin and practises of the Roman church, and of these he gives us this pedegree; the Lionists begat the Waldenses, the Wal∣denses the Dulcinists, the Dulcinists the Wickliffists, the Wickliffist•• the Hussites, the Hussites the Lutherans. You say these were all bnethren in iniquitie, and joyned hands against the church of Ro••e; but yet they agreed not among themselvs, not held the same do∣ctrin which the protestants do at this day.

These are your shifts, but Wimpina will beat you out of these dodges: for first, for the doctrin of the Lionists and Waldenses, ••e delivereth it as followeth:

That the church of Rome is spirituall Babylon, and a harlot; that in the altar after consecration there is not the body of Christ, but only consecrated bread, which by a figure is said to be Christs body, as it * 1.60 is said of the rock, that it was Christ; that the saints understand nothing of humane affairs upon earth, that God alone is to be called upon; there is no purgatory, no veniall sins; the benediction of salt, ashes, holy water, &c. hath no profit in it; indulgences, pardons, and jubilees are of ••o worth; the images of saints are not to be kept in churches, nor to be worshipped; exorcisms are vain and unpro∣fitable.

Whereunto Rainerius addeth, the Waldenses do not receive the canon of the masse; they say that the offering which is made in the masse by the priest is nothing, nor doth any way profit; they dislike canonicall hours; they say, that the church did erre in forbidding priests marriages; they disallow the sacraments of confirmation and extream unction, they condemn latin prayers, and say they doe the people no good; they beleeve not the legends of saints; they esteem the holy crosse no other then simple and bare wood; they affirm, that prayers for the dead, do not at all profit the souls of the departed; and lastly, that the doctrin of Christ and the apostles without the ordi∣nances of the church is sufficient to salvation.

If any desire to read more concerning the doctrin of the Lio∣nists, Albigenses, and Waldenses, and their agreement with the present reformed churches, in every point of moment, I refer him to the confession of the Waldenses exhibited to Uladislaus King of Hungary, in the year of our lord, 1508. extant in Orthwin••s Gr••∣tius, and to the writings of Lucas Tudensis, Plichdor••ius, and others against the Waldenses set forth by Iames Gretzer at Ingolstad, An. 1613. Now that Dulcinists and Wickliffists received their do∣ctrin from these Waldenses or Lionists, the same Wimpina clearly

testifieth; Wickliffe, faith he, suckt heresies which he endeavoured * 1.61 to bring into England from the Waldenses, and Iohn of Lion, ring∣leaders among hereticks. And in the same book, p. 21. he saith, That Dulcinus in the year of our Lord, 1306. was tainted with the er∣rours of the Walders••s; and that he put all Europe into a kind of a∣mazement; and that in the mountains of Trent there is a remainder of the Dulci••••sts even to this day. And in the prologue of his fourth book, he casts up the totall sum in this manner, out of this recapi∣tulation of he••esies, ••f thou keepest it well in thy mind, thou mayst see how heresies came out of England into Bohemia, out of Bohemia into Saxony, that is, ••o let passe those things which are more ancient, how they made a progresse from Oxford to Prague, from Prague to Wit∣tenberg; so that Wickliffe, H••ss, and Luther delivered them suc∣cessively from hand to hand; whence it appears, that there is nothing uttered by the Luthera is at this day, which was not before spoken of and taught by the Wick••••ffists and Hussites. This confession of Conradus Wimpina a very learned Romanist, and a witnesse beyond exception against them, is worth gold, and may be fitly compared to the Bufonites, a pretions stone well known, yet taken out of the head of a toad; for no better is this Wimpina, full himself of the poyson of popery, and swelling with malice against the Luthe∣ran and all other reformed churches.

PARAG. XV. Divine faith not to be built upon humane stories or records.

CHALLENGE.

If they cannot satisfie us in all these demands (in which alone we offer to joyn issue with them) then do we think the day to be ours. If they can name any who did both beleeve and professe the protestant doctrin in all points, let them do it; and then, if we doe not disprove them, the day is theirs. And seeing all is brought to this issue, we wish your learned to encounter us in this only point, and whatsoever they shall return for answer not belonging hereunto, we shall account impertinent and unworthy reply, as not direct to our purpose: which is, to find out a true catholike and visible church.

Answer.

To answer you in the doctrinall point, though we could not sa∣tisfie you in these your historicall demands, neither should your faith gain any thing by it, nor ours lose; for the main and leading question between us, is, which church, yours or ours, holdeth the true undoubted christian faith without which no man can be saved; and in a second place what are the proper notes of the true church, of which St. Cyprian speaketh truly, Deum non potest habere pa∣trem, qui ecclesiā non habet matrem, he cannot have God for his father, who hath not the church for his mother; these are quaestiones de fide, in a different degree: now quaestiones de fide cannot be determined by humane stories, as Ballarmin rightly deduceth; for humane * 1.62 stories or records faciunt tantum fidem humanam, cui falsum sub∣esse potest, that is, make or beget an humane faith, or rather credu∣lity subject to errour, not a divine and infallible beleef, that must be built upon surer ground. Although you could prove your present Romish beleef to be as ancient as the Sadduces heresie, and as uni∣versally spread as the Arrian, or of as interrupted continuance as the Nestorian, this would not win you the day; did all the eccle∣siasticall

stories which are extant give in evidence not only for the visibility, but also for the sincerity of your present Romish church; yet such a proof being meet humane, would not amount to a di∣vine infallible argument to build divine faith upon: on the con∣trary, if we can prove evidently by the written word of God, that our faith, & not yours, is that precious faith once given to the saints, and that the doctrine of our church at this day perfectly accordeth with the harmony of the apostles and evangelists, and consorteth in all points with the undoubted orthodoxal church in their times, we need not alledge any stories or records for the continuance of our church; for we have Gods promise in the old, and Christs in the new, that the church professing entirely that faith grounded on Gods word, shall continue to the end. And the redeemer shall come to Sion: as for me this is my covenant with them, saith the Lord, * 1.63 my words, which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed for ever. And this is the word of faith which we preach. And behold I am with you unto the end of the world. Wherefore * 1.64 since all in the end must be brought to this issue, whether our * 1.65 church or yours hath kept safe the most precious depositum of the apostolike faith; we wish your learned to encounter us principal∣ly in this point, not but that we will be ready to answer you in all other points whatsoever, but because it is to small purpose to con∣tend meerly about the out-works, and leave the main forts and castle untouched. As for your challenging words (If, &c.) I return them upon your self, because you speak of all points, I say, if you can name any that professed the present Romish doctrin in all points within 1000. yeers after Christ, let them do it; then, if we do not disprove them, the day is theirs: and for the most points of greatest moment, shew me any for 600. yeers, and let the day be yours, Hic rodus hic saltus; as for us we are in no danger of your (if, &c.) for we say it is needlesse to name any such who in all points taught our do∣ctrin; it is sufficient to produce some eminent persons in all ages who endeavoured to stop the inundation of your Romish errours and superstitions, as it continually brake into the church, especially if they held no substantiall doctrin of faith contrary to that which we now beleeve and teach; besides these eminent persons and standard-bearers of the Gospel, we doubt not but there were ma∣ny thousands others, both in your Romish church, and else-where,

who never bowed the knee to B••••l, nor received any ••••rk of the beast. At this last answer of some of our men you ••ibble, saying.

PAR. XVI. Of making open profession of faith in time of persecution.

CHALLENGE.

Rediculous it is to answer hereunto, as some do, that there were true beleeving protestants when Luther began, but durst not for fear of fire professe their faith; this we say is to condemn them to have had no faith at all, but to be a dissembling company of such as were neither hot nor cold, Christ saying of such, He that denyeth me before men, I will deny him before my father in heaven.

Answer.

Bellarmin upon the by acknowledgeth that the Hussites and Waldenses continued till Luthers time, who (as appeareth by the rubricks of your own stories) signed the faith we now professe, not * 1.66 only with ink, but with bloud; which hath proved so fruitfull seed of the church, that if the harvest of the next century be an∣swerable to the last, you will be constrained to blot catholike out of the title of your church, and leave only Roman. Besides many noble standard-bearers of the protestant religion, who bad defi∣ance to the whore of Babylon, we say, (and disprove it if you can) that there were many thousands who refused her cup of abhomina∣tions, and (in private) detested her fornications, howsoever they made no open profession of the faith; neither will it hence follow that they were hypocrites; this is too hard and uncharitable a cen∣sure. Nicodemus was no hypocrite, though he came to Jesus but by night, and (as it were) by stealth. Nor Ioseph of Arimathea, though he made no open shew of his love to Christ till after his death; much lesse were the Disciples hypocrites, who according to Christs commandement fled from citie to citie, and sought by all means to keep o••t of the eye and walk of their persecutors;

what publike or open profession of the christian faith made those saints, S. Paul and S. Helary speak of, who lived and dyed in de∣serts, and hid themselvs in caves and dens of the earth? It is the judgement of some of your divines, that in the dreadfull and dis∣mall persecution of antichrist, the Pope himself shall professe his faith in secret. If to make no open profession of faith is to be a * 1.67 luke-warm hypocrite, what hypocrites shall the Romish priests be, who shall not dare openly to celebrate masse in the great persecu∣tion of antichrist toward the end of the world, as your Rhemists and Tapperus imply? You your self and those of your religion, e∣specially * 1.68 priests and Jesuits, make no open profession of your faith here in England, yet you would not be thought to be hypocrites. Be not too rash in your censures, lest you slander your own mothers children. Those God threatneth to spew out of his mouth who are neither hot nor cold, that is, those who have no zeal of Gods truth burning in their hearts; those deny Christ before men, who being called to make a goodprofession, as Christ did before Pontius Pilate, either directly or indirectly deny the faith, as your Jesuited equivo∣cators do renounce their priesthood & calling; such as deny Christ in this sort, we deny them, protesting against such protestants, who are nothing lesse then what they are named.

PAR. XVII. Of the first conversion of Britains, and English to the faith.

CHALLENGE.

Or if your men fly this difficulty, we will joyn issue with them in the maintenance of that faith and religion, unto which we English∣men were first converted by Austin a monk, a man of God, sent by Gregory the great, bishop of Rome, more than a 1000. yeers since.

Answer.

The Philosophers contend not more about the head and springs of Nilus: than our English antiquaries about the source or rather the golden conduit which first conveyed the water of life into this

Island; some derive this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Simon Zelotes; * 1.69 some from S. Paul; others from Ioseph of Arimathea; and some few from King Lucius, whō Beda calleth the founder of the faith among the Britains; all fetch it from a higher & more noble pipe then you. You are the first whom ever I read to affirm, that we Englishmen were first converted to the christian faith by monk Austin, who, when he came first into this Iland, found among the Britains an arch-bishop and 7. bishops, and 2000. monks in Bangor, and what a world of christian people may we think besides? Even in Kent it self, where he first and most laboured in Gods vineyard, he found a christian church bearing the name of S. Martin built to his hand, and a way made for him even to the court by Lethardus, chaplain * 1.70 to Queen Berta or Aldiberga. Greg. himself, Austins master, doth us this right, he acknowdlgeth it thirsted after the water of life, before he thought of sending Austin and Melitus to quench this thirst; whence was this thirst, but from some knowledge and fore-tast of this heavenly liquor? Nemo currit ad gratiam nisi per gratiam; no man followeth after grace but by the power of grace. * 1.71 Saint Chrysostom some hundreths of yeers before Austin the monk receiv'd his commission from Gregory the great, speaketh of the effi∣cacie of the word preached, & the power of the christian faith in this Island. And Sulpitius Severus reporteth, that in the councell of Ariminum, assembled An. Dom. 359. three Britain bishops were present, and before this councell Athanasius makes mention of certain Britain bishops, who subscribed to the councell of Sardi••a, An. Dom. 347. And before this councell King Lucius wrote to Eleuther. bishop of Rome to assist him in establishing the christian faith in his dominions, which work God so blessed in his hands, that Dicetus and Reade affirm, that in the place of 28. heathenish priests, called ••lamines and archiflamines, there were substituted in his time so many bishops & archbishops. To go up higher yet, and to come even within sight of the apostles: Theodor••••. affirmeth, that S. Paul after his first imprisonment at Rome, preached the * 1.72 Gospel among the Britains, and it is not unlikely that then he converted Pudens and Claudia his wife our countrey-woman, not so much enobled by the praise of Martial,

Claudia c••ruleis cum sit Ruffina Britannis * 1.73 Edita, cur Lati•• pectora plobis habet?

as by the mention of her in the sacred scriptures, Eubulin saluteth * 1.74 thee, and Pudens, and Claudia. Some yet ascend higher, and from Gildas collect, that England received the faith of Christ about the * 1.75 death of Tiberius. What other construction can you make of these his words, interea glaciali frigore rigenti Insulae & velut longissime terrarum secessu soli visibili non proximae: vetus ille non de firma∣mento solum temporali, sed de summa etiam coelorum arce tempora cuncta excedente universo orbe praefulgidum sui coruscum oftendens tempore ut seimus Tyberii Caesaris summo, &c. By this account it should seem that Britain received the christian faith before Rome; which as I will not ave••••, so I dare confidently affirm on the other side, that Britain had a christian king before Rome had a christian Emperour residing in it; neither do we ow so much to Ro•••• for Austin the monk, as Rome oweth to our nation for Constantin•• the Emperour. Neither can you blanch this your errour by restraining the name of English, when you say, we Englishmen were, &c. to those Anglo-Saxones, who entred this land about, or a little be∣fore Austin the monks arrivall; for who taketh the word Angli, or Englishmen now in that restrained sense? How know you that we Englishmen now living are descended from those Anglo-Sa∣xones, rather then from the Britains, or Dan••••, or Nor••ans, who all successively inhabited this land? And what if these Angli or Anglo-Saxones in Beda's time distinguished from the Picts, then also inhabiting here, were not first converted to the christi∣an faith by Austin the monk? I am sure Bede affirmeth, that the Eastern Angli or English were fir•••• gained to Christ by F••lix, the Northern by Paulinus, and the middle-landers by 〈◊〉〈◊〉; find me ou•• if you can a fourth sort of English first converted by Au∣stin the monk. To co••clude, if it b•• 〈◊〉〈◊〉 which you affirm, that there is but one true, divine, and infallible faith professed by the church of Christ, and it hath been proved that the christian faith was professed in this Iland many hundreths of yeers before Austin the monk his time: it followeth, that we Englishmen were ••••t first converted by Austin to that faith and religion of which you speak, without which no man can be saved: but of Austin and S. Gregory more hereafter.

PAR. XVIII. Of the faith of Gregory, and Austin the monk.

CHALLENGE.

Or if &c. a faith confirmed by miracle from heaven, and there∣fore must needs be true, and never noted to differ from the common received faith of Christendom in those days, as appeareth by the seve∣rall epistles of the said S. Gregory, to the bishops of Europe, Asia, and Africa, with all whom he held communion of faith; so as if Christ had a catholike church on earth (as needs he must) S. Gregory was of it, and being then a true church, we say, (holding still the same te∣nets) it must needs be so now, Gods truth being like unto him with∣out change. And therefore if 〈◊〉〈◊〉, angell should some from heaven, to 〈◊〉〈◊〉 us any other 〈◊〉〈◊〉 th•••• we first received, we are not to hear him, the good seed being ever first sowed; and the Galatians were worthily reprehended by S. Paul, for not constantly retaining the first pl••••ted faith.

Answer.

If by S. Grego••ies care, and Austin the monks pains, the wells of salvation (which long before that time had been digged in these countries, but in divers places were •…•…ed up by barbarous Pay∣••••ms, sworn 〈◊〉〈◊〉 to the crosse of Christ) were any whit ope∣ned, and the water clean•••••• from 〈◊〉〈◊〉 ••••nish filth and superstition, we blesse God and 〈◊〉〈◊〉 the instruments for it. The miracle you speak of if any were wrought, it was to confirm the common christian faith, not any R••mish additions thereunto or superstiti∣••ns. For the monk himself, he stands or falls to his own master. The water, as S. A••••stin noteth, which passeth through a leaden 〈◊〉〈◊〉 into a garden, waters the garden, and makes it fruitfull, yet it produceth 〈◊〉〈◊〉 such good effect upon the pipe: even so oft∣times it falls out, that the instruments of much sanctifying grace to others, retain not the like measure in themselvs. Somewhat it was that the British monks, could not perswade themselvs that this Austin was (as you say) 〈◊〉〈◊〉 ••an 〈◊〉〈◊〉 from God•• his insolent and * 1.76

irrespective carriage towards them argued in their judgement, that he could be no scholler of Christ, the great master of humilitie. And for S. Gregory himself who sent him, though he were a great light and ornament of that age in which he lived, yet the Latin proverb * 1.77 was verified even in him, omnibus Punicis malis putridū granū inesse. No pomgranat so sweet, and sound, in which a curious eye may not find one rotten grain. Some rotten grains your own criticks have observed in him, but not neer the coat, there he is sound. In the substantiall points of faith now in controversie between us, which he had occasion to touch upon, he is truely orthodox and clearly ours: I will instance in many severall points, and all of them of importance.

1. Then for the title of oecumenicall bishop, and supream head * 1.78 over all bishops, he declaimeth against it, as prophane, sacrilegious, perverse, proud, insolent, anti-christian and Luciferian, contrary to the Gospel, contrary to the canons, and what not? And very ridiculous is the answer of cardinall Bellarmine hereunto in his second book de Rom. Pont. cap. 31. That universall bishop may be taken two ways, either as it signifietha power and jurisdiction over all bi∣shops, not excluding them from being bishops, but making them subject and subordinate to their head; or, as it may import, that this universall bishop should be the only bishop in the world: ita ut caeteri non sint episcopi, sed vicarii tantum illius, that is, so that all other who hold the name of bishops, should indeed be no bishops, but only his vicars. This answer no way heals the wounds and gashes made by S. Gregories sharp stile, in inveighing against the title of universall bishop: for neither did Iohn of Constantinople, at whom S. Gregory strikes in these epistles, desire to be the only bishop of the world, nor doth the word universall import any such thing. Neither did Lucifer to whom this Gregory compares this Iohn of Ierusalem, affect to be the only angel; but as S. Gregory speaketh, * 1.79 spretis in sociali gaudio angelorum legionibus ad culmen co•…•… est singularitatis erumpere. Despising the rank of his fellow a••gells, h•• en∣deavoured to aspire to the top of singularity: and this is that which S. Gregory chargeth this Iohn withall, that he affected, ••••ulli S••b••sse & omnibus praeesse, to be under none, but above all. That he went a∣bout * 1.80 cuncta Christi membra sibi universalis appellatione supp••••••re. That is, by the title of universall to bring all Christ•• members in subjection unto him. From which passages of S. Gregory I frame this

argument,

he, who usurps the title of universall bishop, in such sort that he labours to be under none, but above all, is a sore-run∣rer of anti-christ, an imitator of Lucifer in the singularity of his pride; but the bishop of Rome affects to be under none, but a∣bove all;

ergo, by S. Gregories logick he is a fore-runner of anti-christ.

2. For justification by inherent righteousnesse and the perfection * 1.81 thereof, S. Gregory renounceth it, as we do; nay, he goes farther then we in vilifying humane righteousnesse, we say no more but that our best works are not free from some stain of sin; he says in expresse terms, that if they be examined according to the rigour of justice, they are sins. Upon the ninth of Iob thus he commenteth, * 1.82 ut saepe diximus, omnis humana justitia injustitia esse convincitur, si districte judicetur; that is, all righteousnesse of man (as we have often said) is convinced to be unrighteousnesse, if it be strictly judged; as in the same book sanctus autē vir, qui omne virtutis nostrae meritū * 1.83 esse vitium conspicit, si ab interno arbitro districte judicetur: recte sub∣jungit, si voluerit contendere cum eo, non poterit ei respondere unum pro mille; that is, the holy man, because he sees all the merit of our ver∣tue to be vice, if it be strictly scanned by the inward searcher of hearts and reins; therefore he well adds, ••f he will contend with him, he can∣not answer one for a thousand. And the 18 chap. Si enim remota piet a∣t•• discutimur, opus nostrū poena dignum est quod remunerari praemiis * 1.84 praestolamur: If we are examined without mercy our work for which we look for a reward, will prove to be worthy of punishment; and chap. 19. sed tamen sciendum est quia mundos nos ad perfectum red∣dere, vel vita vel lachrymae non valent, quousque nos mortalitas no∣strae corruptionis tenet; that is, we must know, that neither our life, nor our tears can make us perfectly clean, as long as we continue in this frailty of corruption. With what face can you affirm, that the church of Rome holdeth still the tenets which it did in S. Grego∣ries time? Your tenet now is, that you c•…•… fulfill the law of God in this life; that by good works you can merit heaven, and more: that you may trust to your inherent righteousnesse, and that you are justified by it; which if you can reconcile with S. Gregories asser∣tions above related, I doubt not but you may (in good time) re∣concile all christendom.

3. For perseverance of saints in grace, S. Gregory is as firm as a∣ny * 1.85 of the reformed protestant writers: in his 34 book upon Iob,

he propounds a kind of objection, how it should come to passe that Leviathan hath such power to trample gold, that is, (saith he) men * 1.86 shining with the brightnesse of sanctifie, 〈◊〉〈◊〉 if it were dirt, by defiling them with vice: sed citius respondemus, quia ••urum quod pravis dia∣b••li persua f••on••bus sterni sicut lutum potuerit, aurum •…•…te oculos Dei ••unquam fuit, & qui seduci quandoque non reversuri possunt: quasi habitum sanctitatis ante oculos hominum vide••••tur amittere, sed e∣am ante oculos Dei nunquam habuerunt; that is, but we speedily ans••er, that that gold, which by the wicked perswasion of the devill, may be cast down as dirt, was never gold in Gods eye, &c.

4. For private ma••••es without communicants, wherein the priest rehearseth the words of Christ, take, eat, and drink yee all of this, * 1.87 yet eateth and drinketh all himself, and celebrateth a strange kind of supper without any guest at all. I say, in S. Gregories time, this cor∣ruption had not crept into the church, as appeareth by those words; cum que in eadem ecclesia missarum solennia celebrarentur, atque ex more diacon••s clamaret: si quis non communicat, de•• locum: and when in the same church, the solemnity of the masses were celebra∣ted, and the deacon cryed out after the custom 〈◊〉〈◊〉 if any man commu∣nicate not, let him depart or give place. If you here snatch at the word masses, I answer, that the masses S. Gregory and the fathers before him spake of were nothing but our communion, and the ser∣vice thereunto belonging, so called, either a •…•…ttendis muneribus, for the offerings that were then made, or a▪ di••••ttendis catech•…•…e∣nis, sending away such as were not thought fit to be admitted to the holy sacrament, of which we shall have further occasion to speak, in answer to your promised reply.

5. For the princes authority over ecclesiasticall persons, S. Gre∣gory acknowledgeth not only ordinary priests and bishops, but e∣ven the bish of Rome also himself to be subject to the emperor sa∣cerdotes meos tuae ma•••••• comisi, I have committed my priests into thy hands. And afterwards in his own person, ego indignus famulus vester. I your unworthy servant. Ego quidem in••imus subjectus, ean∣dem legem per diversas terrarum partes transmitti seci, & quia lex ipsa omnipotenti Deo minime concorder; ecce, per suggestionis me•• pa∣g••••am, ferenissimo Dommino ••unciavi; utrobique ergo quae debut ex∣olvi, qui et imperatori obedientiam praebui, & pro Deo quod sensi m••∣n••••e ••••••ui; that is I your lowest subject have published your com∣mand. And here you tray see in what terms the empire and papacy

stood, when the Pope held it his duty to publish a decree of the emperour, though it were against his heart and conscience.

6. For the canon of scriptures, S. Gregory holds the book of Maccabees in the same rank as we do, profitable to he read for the edification of the church, but not to be produced as inspired by God, and of infallible authority for the confirmation of any poynt of faith; for being to alledge a testimony out of those books, he makes way for it by this preface, de qua re non inordinatè agimus, si * 1.88 ex libris, licet non canonicis, sed tamen ad adificationem ecclesia e∣ditis testimonium proferamus; touching which matter, we do not a∣misse if we bring forth a testimony out of those books, (viz. the book of Maccabees there cited) which though they are not canonicall, yet they are set forth for the edification and instruction of the church.

7. For adoration of images, he detests it as much as we: see his epistles upon record, si quis imaginem facere voluerit, minimè pro∣hibe; * 1.89 adorare vero imagines omnibus modis devita. If any man will make an image, forbid him not; but by all means avoyd the worship∣ping of images. Who will now be a papist, when, we see, the Pope is become a zealous Calvinist?

8. Touching merit of works, S. Gregory teacheth as we do, that * 1.90 we ought not to repose any confidence in our own merits, non in fletibus, non in actis nostris, sed in advocati nostri allegatione confida∣mus: let us not trust in our own weeping, and bewayling of our sins, nor in our own acts, but in the intercession of our advocate: and upon * 1.91 Iob, si ad virtutis opus excrevero ad vitam, non ex meritis, sed ex venia convalesco, If I grow to any work of vertue, I am restored to life, not by merits, but by pardon. I forbear to alledgemore testimo∣nies out of S. Gregory touching this poynt, because those many clear passages, which I have produced out of him before, against the perfection of inherent righteousnesse, by a necessary conse∣quence overthrow all merit of works also.

9. Touching certainty of salvation, S. Gregory conspireth with the doctrin of the reformed church; for having alledged certain promises of Christ in the gospel to found it upon, thus he concludes; * 1.92 hac it aque fulti certitudine de redemptoris nostri misericordia nihil ambigere, sed spe debemus indubit at a praesumere: non enim muneris sui largitate frustrabitur Deus, sed vires obtinendi prorsus indulget, qui velle concessit, nam jam ipsum desiderant, oppetere donum est:

that is, therefore being supported with this certainty, we ought * 1.93 not to doubt, &c. Gregories doctrin, like ours at this day, is a do∣ctrin of faith and confidence; whereas the doctrin of the church of Rome at this day is a doctrin of distr•…•… of diffidence.

10. Touching the power of calling synods or ecclesiasticall assemblies, which you now arrogate to the Pope; in S. Gregory his time, as a••••ay before, it was in the emperours and christian princes, agreeable to the t••••et of the present church of England. S. Gregory taketh notice of the emperour his masters command, for the assembling of a synod in Rome it self; juxta Christianissi∣mi & serenissi••i rerum domini jussionem, ad beati Petri apostoli li∣mina cum tuis sequacibus venire to volumus, ut, Authore Deo, ag∣gregata synodo, de eaqua inter not vertitur dub••etate quod justum fuerit judicetur. According to the command of our most christian and ••ra••ions Lord, we require thee to appear at S. Peters, &c.

11. Touching the definition of the church, you scoff at us for ••efining the true and most proper church of Christ, which we beleeve in the creed to be the whole number of Gods elect. You term it an Idea Platonica, or an aēreall and invisible body, a Chy∣maera or Phantasme: and yet S. Gregory describes the church as we do. Christus secundum praescientiae suae gratiam sanctam ecclesiam de sanctis in aeternum permansuris extruxit; Christ, according to the grace of his fore-knowledge, hath built on holy church of saints eter∣nally persevering in grace: and upon Ezck, una ecclesia est electorum praecedentium atque sequentium. There is one church of the elect, go∣ing before and following after.

12. Touching the blessed sacrament of the Lords Supper, to be administred in both kinds, it is evident, that in * 1.94 S. Gregories time, the whole congregation, consisting of the laity as well as the cler∣gie, participated of the holy cup: his words are, pretiost sangui∣nis effusione genus humanum Chris••us redemit, & sacro-sancti vivifi∣ci corporis sui & sanguinis mysterium membris suis tribuit; cujus perceptione corpus suum quod est ecclesia pascitur & potatur, abluitur & sanctificatur. Christ, by the effusion of his most precious blood re∣deemed all mankind, and giveth to his members the mystory of his most holy quickning body and blood; by the participation whereof, his body, (which is the church) is nourished with meat and drink, and is washed and sanctified. Mark I beseech you, that S. Gregory ••ith not, (lib. 4. Dial. cap. 58.) he giveth to his members in the parti∣cipation

of the sacrament, his body and blood for meat and drink, but the mystery of his body and blood, as elsewhere he speaketh, in Evang. Hom. 14. Realiter passus Christus i••cruce, in mysterio pa∣titur, quoties ecclesia mil••••ns sacr•••• 〈◊〉〈◊〉 celebrat, & hoc facit in servatoris sui com••••morationem: Christ having suffered really upon the crosse suffereth in a mystery, as 〈◊〉〈◊〉 as the church celebra∣teth his holy supper, and this she doth in remembrance of her Savi∣our. By comparing of which places, any man may perceive, what S. Gregory meaneth by a mystery, when he opposeth it to that which was done really; I leave it to you to make the inference. And now to poynt these weapons drawn out of S. Gregories armory, and rub them over with the oyl of your eloquence; the saith of S. Gre∣gory was never noted to differ from the common received faith of christendom in those days, as appeareth by the severall epistles of the said S. Gregory, to the bishops of Europe, Asia, and Africa, with all whom he had communion of faith, so as if Christ had a catholike church on earth (as needs he must) S. Gregory was of it, and being then a true church, 〈◊〉〈◊〉 say, (holding still the same tenots) it must needs be so now, Gods truth being like unto him without change, and therefore if an angel should c••me from heaven to teach us any o∣ther doctrin, then that which we have received from S. Gregory, we are not to hear him. If an angell therefore from heaven, teach that the books of Maccabees are canonicall; or that the Pope or a∣ny other bishop may have the stile of oecumenicall bishop, or su∣pream head over all bishops; or that our best works are not imper∣fect or defective, if God strictly examin them: or that true holi∣nesse and sanctifying grace may be lost; or that masses may be ce∣lebrated without communicants; or that princes have not authori∣ty over ecclesiasticall persons; or that images are to be adored; or that men may merit by their works eternall life; or that a child of God ought to doubt of Gods mercy, and may not be assured of his salvation; or that it belongeth not to princes to call ecclesiasticall assemblies: or that the church, in the most strict sense, consisteth not of the elect only; or that the whole church consisting of laity as well as clergy may not participate the mysteries of the body and blood of Christ, entirely drinking of the holy cup, as well as eating of the bread: Let him be accursed. Methinks I hear you al∣ready cry out with her in the Poet,

Heu patior telis vulnera facta me••s!

O•• with the eagle, in Iulians m••tto, feeling her self deadly woun∣ded with an arrow feathered out of her own wing,

Nostris configimur alis.

PARAG. XIX. Concerning the faith of Constantine.

CHALLENGE.

Or lastly, if you desire to go neerer to the times of the apostles, we will joyn with you to prove our faith in the days of Constantine the great, who first built and opened christian churches, and gave freedom for christians to come together, and to know and publish to the world what was held by them, which before could not so well be done, by reason of the perfec••tions in which the church had been 〈◊〉〈◊〉 then generally eclipsed.

Answer.

From S. Gregory you step up immediately to Constantine the great, and at once stride over 300 years, in which time the prime and flower of the Greek and Latin fathers lived and dyed; would none of them father your Church? You take an oath, if you be ma∣gistri in theologia, to expound scripture, non ••isi juxta una•…•… c••••sensum patrum, according to the unanimous consent of the fa∣thers; this joynt consent can very hardly be found in the interpre∣tation of the •…•…ures before Constanti••••s time, because few be∣fore that time commented upon the holy scripture, at least, whose works are come to our hands; and therefore you should have espe∣cially instanced in the fathers from Constantines time to S. Grego∣••••s: but as Festus answered Paul, so think I fit to answer you, Ca∣•…•…em * 1.95 appell•…•… ••d C••sarem ibis, you have appealed to Constantine, and to Constantine you shall go; of whom I may say truely, that which the Fre〈…〉〈…〉 sometimes spake before him glo••ingly; tu no〈…〉〈…〉 ill•••• 〈◊〉〈◊〉 faci•…•…, 〈◊◊◊〉〈◊◊◊〉 the Bri∣tains by ••••y 〈◊〉〈◊〉; for though Li•…•…, he•…•… not Iustus,

goeth about to rob us of this brouch, and brightest lustre of our nation, denying us the honour of his birth, as you do of his faith; yet I doubt not but to make good against him and you, that Con∣stantine is ours, body and soul: and to resolve you in point of his birth and native soyle (which was this our Iland) I refer you to Baronius: for his faith, to Eusebius, Socrates, Sozomen, Arnobius, Lactantius, Minutius Foelix, Athanasius, Epiphanius, and Greg. Nazianzen, and divers others who lived in the same time, or not long after him. Let the faith generally beleeved and received in the age wherein this blessed Emperour lived serve as a touchstone to examine our pure and precious, and your drossie and counterfeit faith: and first let us begin with the ground of all faith, the holy scriptures.

1. We teach, that the canon of the old testament consisteth of 22. books only, excluding the apocryphall which your councell of Trent confoundeth with the canonicall. Let the first quaere then be, whether did the church in Constantines time hold with your ca∣non, or ours? To this let the councell of Laodicea speak, qua au∣tem * 1.96 oporteat legi & in authoritatem recipi, haec sunt, Genesis, Exo∣dus, &c. These books which ought to be read and received as au∣thenticall and canonicall, are these following, Gen. Exod, &c. In which catalogue none of the apocryphall books are mentioned. Let Athanasius inform us, who reckons but 22. books of the old testament, as we do: and after him Greg. Nazian. most expresly brandeth the apocrypha with a note of bastardy.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which Greek verses a wel-willer to your church hath transla∣ted into Latin,

At tua ne libris fallatur mens alienis, Hunc habeas certum numerum a me, lector ••••ice, Tot nempe Hebr••••, quot sunt elementa, loquelae. Quicquid pratorea est, hand inter certa loc andu••.

The Greek, word for word, is thus to be Englished: I have s•••• down 22. books of the old testament, agreeable to the number of the Hebrew letters, ••••d 〈◊〉〈◊〉 ••e found any besides these, •…•…

to be counted among the true and genuine books of the old Testa∣ment. * 1.97

2. We with Tertullian, adore the ple••••tude of scriptures, a••••i∣bing to them this perfection, that they contain in them all things necessary to salvation. You maintain on the contrary, that the written word alone is not a sufficient and perfect rule, and there∣fore you add unto it the unwritten word which you call crad••ion. Which part did Constantine take and the church in his time? let Athanasius be heard in this case, Sufficiunt per se sacroe & divi∣n•• us inspiratae lu••rae ad veritatis indicationem; The holy inspired scriptures are sufficient of themselvs for the declaration of the truth; let ••a••tanti•••• be heard, Cyprian was so ravished with the excellent knowledge of the holy scriptures, that he was content with them alone, upon which faith is built. Let us hear Constantine himself, who sitting in a golden chair as president and moderator in the first and most famous councell of Nice, recom∣mendeth the books of the old and new testament to the fathers assembled in that councell in these words, the books of the evange∣lists and apostles, and the oracles of the ancient prophets do plainly instruct us what to conceive of divine matters, therefore setting aside all enmity and discord, let us from the words inspired by God, take the resolution of those things that are in question; which most christian direction of this most noble Emperour swayed much with the fathers in that synod: yet cardinall Bellarmin makes light of it, and gives the Emperour a slurr for it, lib. 4. de verbe Dei non scrip∣to cap. 11. Respondeo hoc testimonium non esse tanti faciendum, erat enim Constantinus magnus. Imperator, non magnus ecclesiae Doctor; I answer, that this testimony is not of so great moment, for Constan∣tine was indeed a great Emperour, but not a great Doctor of the church.

3. We teach, that the wood of Christs crosse is not to be wor∣shipped at all, much lesse with divine worship; you teach on the contrary, that the crosse of Christ is to be adored, cultu latria, that is, with the highest kind of worship, which is proper to God; so Aquinas determineth, Par. 3. quaest. 25. ••r. 2. Illi exhibemus cultum latriae in quo ponimus ••••em salutis; clamat enim ecclesia, O crux ave, spes unica hoc passionis tempore auge pi••s justitiam, reisque dona ve∣niam: & ibid. Crux Christi in qua Christus crucifixus est tum prop∣ter, representationem, tum propter. Christi membrorum coutactum 〈◊〉〈◊〉

adoranda est. We yeeld divine worship to that in which we put our trust, but we repose the trust of our salvation, saith he, on the crosse of Christ; for so the church singeth, all hail, O crosse, our only hope in this time of passion, increase righteousnesse in the godly, and grant sinners pardon; and hereupon concludeth, that the crosse on which Crist was crucified, as well because it representeth Christ, as also because it touched the members of his body, is to be adored with divine worshop: by which reason all christians which then lived were bound to worship with divine worship Malchus his ear, and Iudas his lips, and the asses back on which Christ rode, and the dust in the floor on which he wrote, and the water in which he washed, and the oyntment which was powred upon him, and the souldiers fists that buffered him, and what not that toucht any part of his body? Yet Andradius is not ashamed to follow Aquinas * 1.98 his steps, non diffi••emar nos praeclarissimam Christi cruc••m adorare cultu latriae, we do not deny but that we worshop the most ex∣cellent crosse of Christ with divine worship. And Gretzer treads in the same path in his book De Cruce. And Cardinall Bellarmin scorns to follow any of these, he runs before them all in the idola∣trots * 1.99 worship, not only of the wood of the crosse, on which Christ hung, but also of all crosses whatsoever made after that fashion, Nos omnes cruces adoramus, quia omnes sunt imagines verae crucis, we adore all crosses, because all crosses are images of the true crosse. Was this the beleef or practice of the church in Constan∣tines time? Let us enquire of S. Ambrose, and he will tell us that S. Helen the mother of Constantine, was far from worshipping the wood of the true crosse which she found by miracle; ••••••enit ••itu∣lum, * 1.100 Rege•• adoravit, non lignum utique; quia hic gentilis error est, & vanitas impiorum, sed adoravit illum qui pep〈…〉〈…〉 lig•••• 〈◊〉〈◊〉 she found the title, she adored the king, not the wood verily; that is an heathenish errour and wicked vanity, but she worshipped him who hung on the wood. Let us enquire of M••••utius Foelix whe∣ther the church in those days worshipped or had crosses in their * 1.101 oratories. The heathen•• indeed, as he there brings them in, ob∣jected it to the christians, that they worshipped the crosse, col••nt quod ••erentur: to which jear of the heathens Mir••ti•••• answe∣reth, cruces nec colimus, nec optamns; we ••••ither worship crosses, nor desire them.

4. We teach with the apostle, that marriage is honourable a∣mong

all men, and that it is the doctrin of devils to prohibit mar∣riage in any condition of men, be they of the clergy, or of the laity. You maintain the contrary both in your doctrin and practice: * 1.102 priests among you are tyed to a single life, and some of you bl••sh not to say, that a clergy man had better keep a concubine than his married wife, praestat concubinam alere, quam uxerem. Was this the judgement or the practice of the church in Constantines age? did not bishops and priests then marry? Let Athanasius inform us, who in his epistle ad Dracontium, writeth thus, you may observe many unmarried bishops among us, and many married monks; and again, many married bishops, and unmarried monks. By which testimony of Athanasius it appears that in his time, not only bishops, but monks also might and did marry. Sozomen maketh mention (hist. lib. 1. cap. 11.) of Spiridion the bishop of Cyrus, his wife and chil∣dren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was married and had children, and it was no disparagement unto him in his ecclesiasticall function (word for word,) but he was not therefore * 1.103 worse or inferiour in those things which belong to God. No more was Hilary the famous bishop of Poictou. Nor the father of Nazi∣anzen, who lest his bishoprick to his son Gregory, the flower of all the Greek fathers, of whom thus Mantuan

Praesule patre satus, ••a•• tune id jura sinebant, Pastorale pedum gessit post funera patris.

We see the practice in Constantines time, let us now hear the * 1.104 judgement of the church touching the practice: Eusebius brings in Clemens inveighing against the despisers and contemners of mar∣riage, in this manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, what will these (marriage haters) condemn the apostles? for Peter and Philip gate children. And So∣crates hath a remarkable story to this purpose; there being a motion made in the councell of Nice, to deprive married priests of society and conversation with their wives, old Papnutius, though himself an unmarried man, yet mainly opposed that motion, disswading the fathers of the councell from laying such a heavie yoak upon the clergy, alledging, that marriage is honourable among all men, and the bed undefiled. That all men could not bear such a restraint: that too much strictnesse in this kind would be hurtful to the church: that the company of a man with his lawfull wife, is chastity.

5. We teach, that the elements of bread and wine are types-and figures of the body and bloud of Christ, which we truly receive in the sacrament of the Lords supper spiritually by saith, not carnally with the mouth. You on the contrary, that the bread and wine are turned by transubstantiation into the true body & blood of Christ, which you beleeve that you receive with the mouth and chew with the teeth. Did the church of Christ in Constantines time be∣leeve transubstantiation, or carnall manducation? Let us heat what * 1.105 Athanasius, and Eusebius, and Greg. Nazianzen, and S. Ephrem have delivered touching this point: Athanasius illustrating those words of our Saviour in the 6. of Iohn, it is the spirit which quick∣neth, the flesh profiteth nothing, &c. saith. Hic de utroque, ••ar•••• si••ct * 1.106 & spiritu suo locutus est, & spirit•…•… a c••r••e discrim••n a vit. ut: non solum in eo quod oculis apparebat sed naturam quoq•••• invisi••••le•• credentes, disceremus ea quae loqueretur non car••••lia esse, sed spiritu∣alia: quot enim hominibus corpus ejus suffecrffe•• ad ••••bu••, ut uni∣versi mundi alimonia fieret? Sed propterea ascensio•••••• s•••• in c••lum mentionem fecit, ut eos a corporals intellect•••• abstraheret, ac deinde carnem suam de qua locutus erat, cibum è supernis ••••lestem & spi∣ritualem alimoniam & ab ipso donanda•• intelligerent; quae enim lo∣quutus sum vobis, inquit, spiritus & vit•• su••••. Quod perinde est ac si diceret, corpus meum quod ostenditur & datur pro mundo in cibum; dabitur, ut spiritualiter unicuique tribuatur & fiat singulis tutamen praeservatioque ad resurrectionem vitae aeternae. Here he speaketh both of his flesh & spirit, & distinguisheth his spirit from the flesh, that be∣leaving not only that which appeared to outward sense, but also his invisible nature, we might learn that those things which he sp••ke were not carnall, but spirituall: for to how many men would his body have sufficed for meat, that it might be the food of the whole world? But therefore he maketh mention of his ascension into hea∣ven, that he might withdraw them from the corporall understanding of his words, and that they might understand, that the flesh of which he spake was a supernal meat, a celestiall and spirituall food to be given by him unto them. The words (saith he) which I have spo∣ken unto you, are spirit and life, which is all one as if he had said, my body which is given for the world, shall be given for meat, that every man may receive it spiritually, and that it may be made to each a strengthning and preserving them to the resurrection to eter∣nall life. Eusebins writeth thus of the sacrament, Christus cum * 1.107

se••••sum singulare sacrificium patri obtulisset, statuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam memoria•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in mensa ejus celebramus. Christ when he had offered himself once for all a sacrifice to his father, appointed us to offer the memory of that sacrifice to God: which memory we celebrate by the sacred signs * 1.108 or symbols of his body and ••loud upon his table, and in like man••••r in his 8. book he saith, that Christ delivered to his dis••iples the sy••bol•• of his divine dispensation, viz. bread and wine, that is, co•…•…ding them to make an image or representation of his own body. S. Basil, and S. Greg. Naz••anz. accord with Eusebius: S. Basil in his Liturgy cal∣leth the sacrament all bread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co••poris domini, that is, a type 〈◊〉〈◊〉 figure resembling Christs ••ody, or answering unto it. And Greg. N••∣z••a••z. * 1.109 pleaseth himself with the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If her hand treasured up at any time any part of the holy signs or antityp•••• of the precious body and blood of Christ, that she mingled with her tears, &c▪

Out of these and the like phrases of the fathers, thus I frame an argument against you: no types, figures, images, representations of Christs body, are ••is very body. But the church in Constanti•••••• age beleeved the elements of bread and wine to be images, as Eusebius▪ types or anti-types, as S. Basil and Nazianzeu calleth them; to whom Bellarmin adjoyneth Theodoret in his first dialo••ne. A••••▪ carius Egyptius in his Homilies, and Dionysius in his Hierar••h••▪ * 1.110 and confesseth that they spake of the elements of bread and win•• after consecration, therefore the elements of bread and wine after consecration are not the very body and blood of Christ. The mi•••• in this syllogism is confessed, the major is strongly ••ounded on tha•• axiom. Opposit•• 〈◊◊〉〈◊◊〉 cide•••• ••imul attribui ••equeunt; that is, op∣posite things cannot be affirmed at the same time of one and the same thing, but a shadow and a body, an image and a face, 〈◊〉〈◊〉 ••••gn and the thing signified by it are among the rank of those op∣posites which Logicians call relative opposita, and therefore as it i•• a good argument, this is Alexanders picture, therefore it is not Alexander himself; this is Nebuchadnezz••r•• image, therefore it is not Nebuchadmezz•••• himself; this is a shadow, therefore it is not a body▪ so likewise it followeth necessarily, the bread and wine after consecration in the judgements of Eusebius, Ba••••, Na∣•…•…. 〈◊〉〈◊〉, D•…•…us, Theodoret, and others of that ag••, are types, images, shadows, figures of Christs body and bloud▪ the••••ore they are not turned into the very body & bloud of Christ.

6. We teach with the apostle to the Hebrews that now (to wit) since Christs offering himself upon the altar of the crosse for the redemption of the whole world, there remains no more sacrifice for sin. You teach on the contrary, that there is daily offered in the masse, a true, reall, and properly so called propitiatory sacri∣fice for the sins of the living and the dead. Whether did the church in Constantines time celebrate your masse, or our communion? I am sure Minutius Foelix implyeth, that in his time the christians had no altars. Putas (saith he) nos occultare quod col••mus, si delu∣bra & aras non habemus? Dost thou think what we conceal what we worship, because we have no images nor altars? And as they had no materiall altars in his time, so neither corporall sacrifices. Hostias domino offeram (saith Minutius) cum sit lita••ilis, &c. * 1.111 Shall I offer sacrificeto God, to whom▪ good mind is an acceptable sacrifice? he that keeps innocencie supplicates to God; he who doth justice, offers to God; he who saves a man from danger, slayeth the best sacrifice: * 1.112 these are our sacrifices. I wonder how he forgot the sacrifice of the masse: certainly if Christ be there really offered, he is opti•••• a victima, the best sacrifice that ever was offered. Lactantius en∣ameleth the former golden sentence of Minutius; Hic verus cultus est in quo mens colentis seipsam Deo immaculatam victi∣mam sistit: this is the true worship wherein the mind of the wor∣shipper offereth it self as an ••••spotted sacrifice to God. If these testimonies are not of strength enough to demolish your ma∣teriall altars, and abolish your sacrifice of the masse; behold, Eusebius, Saint Chrysostome, and Saint Basil offer us, as it were, axes and hammers to beat them down. Saint Basil on the 1. of Isay writeh thus; refusing the multitude of the legall sacrifi∣ces, he requires this one, that every man should reconcile him∣self, and offer up himself to GOD as an holy and lively sa∣crifice by his reasonable service, offering unto God the sacrifice of praise; forasmuch as the multitude of those legall sacrifices is now abolished, one sacrifice in this end of the world is approved, once offered for the abolishing of sin. Eusebius Demonst. Evang. l. 1. in∣terpreteth the clean obla••ion fore-spoken by the prophet Malachy (which all papists take for the sacrifice of the masse) to be our hearts purified by faith, and the incense there mentioned to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incense of prayer, and the sacrifice of the new testament to be a contrite spirit, and speaking of the Lords supper; he saith that

therein we offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a memoriall of Christs sacri∣fice; * 1.113 and S. Chrysostome, we offer the true sacrifice of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather we offer a com∣memoration of that sacrifice. I•• S. Chrys••stome had beleeved, as you now do, that the true body of Christ is properly offered, and his blood truely shed in the daily sacrifice of the masse, he should have corrected his former correction of himself, and said, what said I, we rather offer a memoriall of Christs sacrifice? nay rather we offer the very sacrifice it self, Christs body and blood, and that true∣ly and properly.

7. We teach, that images may not be set up in churches to wor∣ship * 1.114 God by thē, much lesse to worship the images themselvs; you on the contrary maintain the erecting, censing, clothing, kissing, kneeling before, and worshipping of images. From which idolatry & superstition, how fat the church was in Constantines age, appears by the canon of the councell of Eliberis, the act of Epiphanius▪ the judgement of Eusebius, and the joynt testimony of Minutius Fe∣lix, and Lactantius. The 36 canon of the councell of Eliberis is very expresse against images and pictures in churches, placuit pictu∣ras in ecclesia esse non debere, ne quod colitur aut adoratur, in pari∣ctibus depingatur. It seemed good to us, or we have determined, that no images or pictures be in churches, lest that which is worship∣ed and adored be painted on the walls. When S. Epiphanius saw that canon neglected▪ and the law of God violated in that poynt, his zeal kind••ed within him▪ & he tare down a v••il & rent it in the mid∣dle, which he found hanging on the church walls at Anablathra, be∣cause it had on it an image as it had bin of Christ or some saint. More▪ over, he gave charge to those of that place, not to hang up any more such veils against the expresse command of God. Eusebius was no better affected to images then Epiphanius; for in his epistle to Con∣stantia, who desired him to send her an image of Christ, he contendeth by many arguments, that no true image of Christ may be drawn, neither according to his divine nature, nor according to his humane: not according to his divine, because no man hath ••ver seen or can see that▪ not according to his humane, because we have learn∣ed

that his humane nature or form of a servant is ••ingled with, or * 1.115 united to the glory of his divine dignity: and who will undertake with dead colours to expresse the brightnesse of that glory and digni∣tie? Minutius Felix, upon another reason, dislikes the dedicating of any image to God: put a•• nos occultare quod credimus si delubra & ar as non habemus? quod enim simulacrum Deo fingam, eum, si recte existimes, sit dei homo ipse simulacrum? Dost thou think that we conceal what we worship, because we have no place for images nor altars? I pray what images shall I make to God, seeing if we judge rightly, man himself is Gods image? Lactantius is warmer in the cause, he concludes peremptorily, that religion and images cannot stand together: wherefore out of doubt there is no religion where there is an image, (therefore out of doubt none in your church where there are so many images) for if religion be a divine thing, and there is nothing divine but in things that are heavenly, images there∣fore are voyd of religion, because there can be nothing▪ hea••enly in that thing which is of the earth. The same Lactantius, lib. 2. divina∣rum institut. cap. 2. excludes all images, even of the true God, as needlesse and super••••uous; the image of a man seems then to be need∣full when the man himself i•• away, but it is of no use when he is pre∣sent, therefore the image of God is ever superfluous and of no use, be∣cause his spirit and deity being every where present, can never be ab∣sent from us. You see he layes hard at your images, and he endea∣vours as vehemently to blow out your wax lights. They light can∣dles to God as if he were in the dark: can he be thought well in his wits who offers candles or wax lights to God for a gift, who is the author and giver of all light? If this strong breath of Lactantius, be∣ing but single, cannot blow out the lights that burn continually in your churches: yet methinks the joynt and conspiring breath of all the fathers assembled in the councell at Eliberis cannot but puff them quite out. It is to be forbidden that candles be publikely light∣ed; if any do presume to do otherwise, let them keep from the commu∣nion. In fine, to draw the arrow you have put into Constantines bow to the head against the errors and superstitions of your pre∣sent Romish church, prove to me by any good and uncontrolable testimony, that publike service in an unknown tongue, or masses without communicants, or communion of the laity without the cup, or making images of the three persons of the Trinity, or wor∣shipping images, or crosses, or selling pardo•••• for the release of

souls out of purgatory, or elevation, or circumgestation of the host in pompous procession, or praying upon beads or hallowing meddals, and Agnus Dei's, or blessing salt, spittle, water, &c. or christening bells, and gallies, or going on pilgrimage to the images of Christ, our Lady, and other saints, or whipping themselvs in penance for their own sins, or the sins of others, or such like customs and fites of your now Romish church were in practice in Constantine his time. Prove that the treasury of saints merits, and works of super∣erogation, or unwritten traditions in matter of faith, or justifica∣tion before God by inherent righteousnes or any sin in its own na∣t••re veniall, and not against the law of God but only beside it, or esteeming the Apocryphall books of the old testament for canoni∣call scriptures, or equalizing the Latin vulgat translation of the old and new testament to the originalls in Hebrew & Greek, or seven sacraments properly so called, or the Popes infallibitie, or his trans∣cendent authority, to gratifie or disannull the acts of generall coun∣cells, to canonize saints, to dispence with oaths and vows, to de∣pose kings, and dispose of their kingdoms, or the suspending the ef∣fect of the sacrament upon the intention of the priest, or accidents without subjects, or rats and mice eating Christs body, or the put∣ting it in many thousand places at once, or any the like assertions of your Romish doctors were any part of Constantines beleef, and the day shall be yours.

In the mean time, if, as your challenge, and the promise of your friends deeply engage you, you shall think of a reply to this my answer, I require three things of you.

First, that according to our Saviour his rule, you mete the same measure to me which I mete to you, by setting down my whole an∣swers in my own words, that the reader may see what you answer to each particular, and what you balk, as also how direct and per∣tinent your replyes shall be.

Secondly, that you be not guilty of that which Pythagoras * 1.116 strictly forbad his schollers, viz. speaking against the sun, that is, gain-saying most clear and evident truth.

Thirdly, that you forget not Tully's caveat, that you spend not your skill, and waste your colours upon the lyons skin, and omit the pourtraying the bodie of Hercules; that is, that you spend not your pains and paper in carping at circumstantiall passa∣ges on the by, and leave the main unto••ched.

If you duly observe these conditions, I doubt not but that God in the farther search into these points will an••int your eys with th•• eye-salv•• of th•• spirit, as he did the eys of Albertus Pighius, in perusing the works of Calvin; which * 1.117 though he read with set purpose to resute them, yet he was himself refuted by them and reclaimed from d••verse errors, especially in the main point of justification, and there∣by being conquered by his adversarie, obtained the noblest victorie of all over himself, in conquering his own errors.

Deo laus sine fine.

FINIS.

Notes

• * 1.1

  Papists call themselvs ca∣tholik romans, as the follow∣ers of Andias the heretick called them∣selvs Christia∣ni Andiani, Christians An∣dians. Epiph l. 3. heres. 70. Aug cont ep. Manic. c. 4. haretici se ca∣tholicos dici volunt. Salv de guber. dei l 6 apud nos sunt hare∣retici, apud se non sunt, nam tantum se catholicos esse judicant, ut nos ipsos titulo hereticae appel∣lationis infa∣ment.
• * 1.2

  Theod. hist. Trip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Whitaker. Ap∣pend to his book of the church Rivet. prof to his cathol. or∣thodox The Church dispersed over the whole earth. Vin Ly•…•… cont. ••aret Arrian∣•…•… venen ū ja•• non por••••••ncu∣lam quandam, sed pene orbem totum conta∣minaverat; a•••••• ••t prope cun∣ctis latinis e∣piscop••s, partim v••, partim ••••aude deceptis caligo quadam mentibus of∣funderetur.
• * 1.4

  Ep. 1. ad Sy••∣pron christia∣anus mihi no∣men est, catho∣licus cognomen•• illud me nun∣cupat, istud o∣stendit: hoc pro∣bor, inde signi∣•…•….
• * 1.5

  Bruson. facet. et exem. l. 1.
• * 1.6

  Vine cont hae∣ret. nullus ne ergo in ecclesia profectus? ha∣beatur sane & maximus, sed ita tamen ut verè profectus ille fidei sit, non permuta∣tio. Not beleeving it, or not in the true sense.
• * 1.7

  Vid. infra.
• * 1.8

  See Bilsons su∣premacie, par. 3. & Bellum papale.
• * 1.9

  Aug. cont. lit. Pet••l l. 3. c 6. Sive de Christo sive de ecclesia, sive quacunque alia re, quae pertinet ad fi∣dem vitamque nostram, non di cam, si nos (ne∣quaquam com∣parandi ei qui di••••it) sed si an∣gelus de coelo vobis annunci∣averit praeter∣quam quod in scripturis, le∣galibus & e∣vangelic is ac∣cepistis, Ana∣thema sit. Hil∣lar. ad Costant. ••iror te, domi∣ne Constantine imperator. fi∣dem tantum secundu•• ea quae scripta sunt desideran∣tem. Cyril Hierosol ca••ec. 〈◊〉〈◊〉. nihil, ne mi∣nutum quidem sine scriptura∣rum authorita∣te statuendum. Theoph. Alex. ser. 1. de Pasch. daemoniaci spiritus esset instinctus sop〈…〉〈…〉∣tium sequi, aut aliquid extra scripturarum authoritatem p••••are divinum. ••as. l de 〈◊〉〈◊〉, manifestus est a side lapsus aliquid non scriptum inducere.
• * 1.10

  De in•…•…t. Christi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Idem de sa∣lutari Christi adventu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et contra Sa∣bell. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Ephes. 4. 10. 11. 12. 13.
• * 1.12

  Mat. 2. 14. Rev. 12, 6. Heb. 11. 38.
• * 1.13

  Con. Aux. ma∣le vos par••••tum amor cepit; mō∣tes mihi & fil∣vae, & solit ••∣dines & v•••• a∣gines sunt tu∣tiores; in ill i•• enim prophet•• aut de••er si, a•••• man••ntes de•• spiritu prophe∣tabant.
• * 1.14

  Io. 14. 16. 2••. &c. 16. 13.
• * 1.15

  Ex Wolfio. cp. ded. videt quis{que} non sine lachrymis rem indignā, quan∣tum ecclesiae status ad pejo∣ra quotidie & infima devol∣vatur. Geneb. chron. l 4. ad an. 901: per annos fere centum quin∣quaginta, a Io∣hanne scilicet actavo, qui Ni∣chola•• & A∣driano secundo sanctis pontifi∣cibus successit, usque ad Leo∣nem nonum, qui primus a deo vocatus (velut alter Aaron) an∣tiquam pontifi∣cum integrita∣tem è coelo in sedem apostolicam revocavit à virtute majorum prorsus defecerunt, apotactici, aposta∣ticive potius quam apostolici. Benn, card. Sella pontificia terribiliter dei nutu scissa est in plures partes; ut manifeste daretur intelligi sessores illos pontificis sedem & ecclesiam Christi crudeliter dissipare. Lamb. Zizania totum sacri gregis corpus quasi tabe quadam infecerunt. Otho. R••ma crevit in divitiis & potentia, decrevit in veritate & justitia. Ioachi. l. de concord. disserit qu•••• ••••nge aliena sit omnis hodierna religio aforma primitivae ecclesiae; & sup. Esa. ecclesia senesc••••s, sicut Solomon, idol••latrica factaest.
• * 1.16

  Gallus. Vidi pontificem missam pera∣gentem capite arido & maci∣lento, acsi esset ligneum; & dixit spiritus ad me, hoc ec∣clesiae Romanae statum signifi∣cat. ubertinus. hodi∣erna ecclesia di∣citur nova Ba∣bylon, quia est meretrix mag∣na, quia verus cultus & amor sponsi sui Iesu est turpiter adulteratus, & spiritus justo∣rum hujus temporis supra modum oppri∣mitur, & velit nolit in mult is ejus actibus meretrici ser∣vire compelli∣tur. Occham; op. n••∣nagint, dierum. ut intentum suum horren∣dum ad finem perducere pos∣sint, defendentes veritatem per sequuntur, in∣terimunt innoxium sanguinem fundunt; quique hoc faciunt sunt ipsi qui videbantur regere & do∣cere populum, ipsi ponti fices, egressa est enim iniquitas è Babylone. Gerson. negare non possum mul∣ta inter christianos simplices sub specie religionis introducta esse, quorum sanctior esset omissio: Plat damnat mandata Christi qui se ejus vicarium dicit, & ••redentes in verba dei e••urit: & beu miseram certe condition••m coecorum hominum; qui, quia contra conscientiam in errore persistunt, se∣••pso•• in aternum c••itium prosternunt!
• * 1.17

  Cic. Ver. Act. 5. ut in uberri∣••. is Siciliae partibus Sici∣liam quare∣•…•….
• * 1.18

  2 Cor. 12. 11. Ambros. in 2 Cor 12. 11. Ch••ys. in Gal. 〈◊〉〈◊〉. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecum. in hunc locum. Leo ser. de Pet. & Paul. Hos gratia Dei in tantum apicem inter omnia ecclesiae mem∣br•• provexit, ut eo in corpore cui caput est Christus quasi geminum con∣stituerit lumen oculorum, de qu••rum, &c.
• * 1.19

  It•• sanct. Ma∣••i••••s. beatus Petrus et Pau∣lus eminent inter univers••s: verum inter ipsos, quis cui praeponatur, in∣certum est. Greg. l. 1. di••t. c. ult Paulus Apostolus Petro Apostoler. primo in principat•••• Apostolico fra∣ter es••.
• * 1.20

  Cyp••. ep. 188. & Praefat. conc. Carthag. Ep. ad Mart. Mayer. ante Nic••n. conc. ••uisque sibi vixit, & ad Ro∣manā ecclesiā parvu•• respe∣ctus habeb••tur. Bellarm. lib. 2. de Rom. pont. c. 17 Non est ve∣rum adeo par∣vum respectū a•• Romanā ec∣clesiā habitum fuisse, sententia AEneae Syluii partim est vera, partim non est vera. conc. Carthag. c. 28 & conc. Milevit. c. 22. Sipresbyteri •…•…∣pellarent ad trās•…•…arina ju∣dicia, a nullo int••a Africā in communionem suscipiantur. Synod. ••••al. cap 28. Oport••re archi∣ep. Constanti∣nop•…•…t nov•• Romae ii••dem primatibus ••o∣noris dignū••sse. Synod. Constan. in Trull. cap. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. in Bonif. 3. A Phoca imperatore octinuit, magna tamen contentione, ut sedes beati Petri omnium ecclesiarum caput & dic••••etur & haber•…•… ab omnibus, quem quidem locum eccles. Constantinop. sibi vendicare conabatur.
• * 1.21

  Alfon. a Castro, ••it. Indulg. ••••lla••m. lib. 3. de ecclesia mi∣litante, cap. 3. Ecclesia est coe∣tus hominum ejusd•••• fidei professione & ••••runde•• sa∣cr•…•…rum co••••union•• •…•…igatus sub regimine ligiti∣morum past••∣rum, ac praeci∣puèunius Chri∣sti in terris vi∣carii, Romani pontificis. Apo••. 20 7. A••d when the 1000 years are expired, sa••an shall be loo∣sed out of his prison, & shal go out to de∣ceive the n••∣tion, which are in the ••••ur quaters of the earth.
• * 1.22

  Nicep••. lib. 〈◊〉〈◊〉. cap. 6. ecclesia Constant. a S. Andrea A∣postol•• 〈◊〉〈◊〉 sua•• 〈◊〉〈◊〉. Baron. 〈◊〉〈◊〉. 6. refert legati••∣nem a Gabriele Patriar•••••• ad Clemen. 8. mis. sam, in cuj••••ti∣tul•• se 97. Pa∣tri••••cham S. Marc. successe∣rem indigita▪ Bellarm. de not. ecclesi••.
• * 1.23

  Nutat adhuc mundus, sit quartus anne secundus. Helvic. Chr••∣n••g. & al••••.
• * 1.24

  Geneb. Chron. lib. 4. Baron. Annal. in An. 912. Quae tum fa∣cies S. Rom. ecclesiae? quam foed••ssima, cum Romae domina∣rentur potentis∣sim••▪ ae{que} ac sor∣didissimae me∣rit••ices, quarū arbitrio m••ta∣rentur sedes darentur episco∣pat. & quod hor∣rendum & ne∣fandum est in∣truderentur in sedem Petri 〈◊〉〈◊〉 rum amasii pseudo-pontifi∣ces, qui non sunt nisi ad consig∣nanda tempora in catalogo pon∣tificū scripti? Virg. AEn Plat in vit, Clem 〈◊〉〈◊〉. Corruptis suf∣fragiis, factio∣sus quis{que} dig∣nitatem ponti∣ficatus consecu∣cus est: By bought s••ff••a∣ges, eve••y fa∣ctious compa∣nion: spired ••o the Pop••∣dom. Geneb. ch••ō. l. 〈◊〉〈◊〉. Pontifices pro∣digiosilnam non more majorum eligebantur, sed 〈◊〉〈◊〉 Caesaribus intrudebantur. Mart. Pol••n. & alii. Glaber. R••d••l. Monach. Clun, Anastas. in vita Pelag. Dum non essent episcopi qui eum ordinarent, inven∣t•• sunt duo episcopi, Ioannes de Parasio, & Bonnus de Feren. & Andreas Pres••yter de Ostia, & ordinaverunt cum pontificem.
• * 1.25

  Catal. vir. il∣lust. Synod. 6: Con∣stant. Act. 12. & 13. Synod. 〈◊〉〈◊〉. Nicen 2. Act. 7. Sy∣nod. 8. Const. sub Adria 2. Act. 7.
• * 1.26

  Naz. Orat. de Sancto Atha∣nasio. Vid. Irenaeum contra haer. l. 4. c. 43, 44. Adhaerete i is qui apostolo∣rum doctrinam custodiunt & cum episcop••li successione cha∣risma verita∣tis acceperunt.
• * 1.27

  The Pope succeedeth Peter, papists say; So tempests calms succeed, and night the day.
• * 1.28

  Iuvenal. Sat. 2. Psal. 2. 2.
• * 1.29

  Hilar. Cont. Auxen. ministri anti∣christi de im∣pictatis suae unitate jactare solent, agentes se non ut chri∣sti episcopos sed ut antichristi sacerdotes.
• * 1.30

  Nazian. Iren. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  Psal. 45. 13.
• * 1.32

  Dried. l. 2 〈◊〉〈◊〉 eccl. d••g••. Bellar l. 2. d•• ver. Des. c. 2.
• * 1.33

  Caittan. Hugo: Abulens & alii.
• * 1.34

  Vasquez. de A∣dor O••dcor•• in exam.
• * 1.35

  Vasquez. Cathar.
• * 1.36

  See Bellar l. 2. de Imag. cap. 7.
• * 1.37

  Bellar. l 2. de Imag cap. 21.
• * 1.38

  Aquin, 3. part Quest. 25. Ca••etan. Ponavent: Almayn: Marsilius, Carthus. & alii 3. sen••distin 9.
• * 1.39

  See the w••••∣tings of english Se••. priests a∣gainst Iesuites. Parsons Trea••. of aquiv. Garnet.
• * 1.40

  A••varez lib de Auxil. grat. & al•••• Dominic. Bellar. & alii Iesuit.
• * 1.41

  Catharinus lib do matrimo∣nio. Bellar. & pa∣pistae commu∣niter Vasquez. Do∣minicus Soto Gerson. Tract. de vit. Spir∣almayn. Tr. 3. Roffen in Ref. 32, Artic. Luth citat. ex Bellar. lib. 1. de amiss. grat. & stat. pec. Lombardus. Suarez. Fisher. Corne••. a ••ap. in Esa 7. per verba consecra∣tionis vere & realiter genera∣tur Christus. ••••llar, recog∣nit. op. Gratian, de consecrat, dist,
• * 1.42

  Bellar. de Sa∣cramen. Eu∣char. Cautel. Miss, si mus comede∣rit, &c. Lombard. quid ergomus com∣edit? Deus novit. Innocentius 10 Catharinus. Alsons••a Castro Adrian. in sen∣ten. Bellar de Rom. Pontif. Bellar de Rom. Pont. & Apol. cont. Barcl. Hart. Barcl. de potest. pap. in temporal. Widdringtonu's Serbonist•• communiter. Iesuitae com∣muniter.
• * 1.43

  Concil. Con∣stant. Concil. Lateran. 〈◊〉〈◊〉. 〈◊〉〈◊〉 sub Mart•…•… quinto sess. 5. Gene••ale 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 a Christ•• 〈◊◊〉〈◊◊〉, cui quilibet cu∣•…•… status vel▪ dignitatis, etiam si pa••alis existat, obedire t••••••tur, Contra concil. Lateran. sub 〈◊◊〉〈◊◊〉. ••ess. 11. sol••m Romanum 〈◊◊◊〉〈◊◊◊〉 omnia •…•…lia auctoritatem baben∣•…•…, 〈◊◊◊〉〈◊◊◊〉, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 & potestatem 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉. Vide I••••▪ 〈◊〉〈◊〉
• * 1.44

  M•…•… Epi∣••••am.
• * 1.45

  Ambros. l. 〈◊〉〈◊〉: H••xa••. c. 8. Eccl••••••a 〈◊◊◊◊〉〈◊◊◊◊〉 & 〈◊〉〈◊〉 freq•…•…s.
• * 1.46

  August. ep. 80. Quando solob∣scurabitur, &c. ecclesia non ap∣parebit, &c. See the pre∣face to the an∣swer supra.
• * 1.47

  Prierwoods Inquiry, cap. 14.
• * 1.48

  Curop••l. d•• Offic. ••••las. 〈◊〉〈◊〉 & Offic. mag. eccles.
• * 1.49

  1 King. 22. 6. Ierem. 18. 18. M••••th. 27. 1•• Theod lib. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Andrad. des. concil. Trid. l 2. p. 185. A••ri•• virustā∣topere serpsit. ut Hicron. ci∣tante tres tan∣tum aut 4. e∣piscopos inte∣grā fidem ser∣vasse sama fu∣er••t Hieron. cont. Lucifer.
• * 1.50

  Plat. in Boni∣fac. 3.
• * 1.51

  Guliel. Neu∣bridg. lib. 2. Histor. Angl.
• * 1.52

  Alfon. a Castro, epist. Nuncu∣pat, ad Philip. 2. Hisp. Reg. edit. Paris, 1564.
• * 1.53

  Photius bibli∣oth. in S. Eph••. Theop••∣litano.
• * 1.54

  1 Reg. 19. 18. R••m. 11. 4.
• * 1.55

  1 Reg. 19. 10. 14.
• * 1.56

  Matth. 5. 21. Matth, 23. 16.
• * 1.57

  Apoc. 12, 6.
• * 1.58

  Rainer. contra Wald. cap. 4. Inter omnes sectas quae ad∣••uc sunt & fu∣erunt, non est pernitios••r ec∣cles. Leonistarū idque tribus de ca••sis, 1. quia est diuturnior: aliqui enim di∣c••n•• quod du∣ravit a tempore Sylvestri; alij 〈◊〉〈◊〉 tempore apost. 2. quia est generalior, fere enim nulla tetra est in qua haec secta non sit. 3. qui cum omnes a••i••∣secta immanitate blasphemiarum in Deum audientibus horrorem inducant Haec scilicet Leonista∣rum magnam habet speciem pietatis, co quod coram omnibus juste vivant, & bene omnia de Deo creda••t, & omnes articulos qui in Symbolo continentur: solummod•• Roman. Eceles. blasphe••ant, & elerum.
• * 1.59

  Sectarum, er∣••••rum, &c. A••acephal••e∣••••s edit•• Fran∣••••s. 1528.
• * 1.60

  Anacephalaeosis l. 3. haeres. Ro∣mana ecclesia Babylon est & meretrix; in al∣tari post con∣secrationem non est corpus Christi, sed d•••• taxat panis be∣nedictus, qui in figura corpus Christi dicitur, sicut de Petra dicitur quod erat C••ristus; sansti nihil sci∣unt quae in hu∣manis aguntur; solus Deus in∣vocandus est; non est purg••to∣rium, nec ul∣lum est veni••le peccatum; con∣secratio se•• be∣nedictio aquae, salis, cinerum, &c. nihil uti∣litatis habet: indulgentiae, peregrinationes, jubilei, nullius sunt valoris: i∣magines san∣ctorum ne∣qu••quam sunt in templis habendae, nec ull•• modo venera••dae; exorcis••i sunt vani & inutiles, &c. Cont. Waldens. c 5. canonem missae non recipiunt; dicunt quod ••blatio quae ••it in missa à sacerdotibus nihil sit, neque proficit; horas canonicas reprobant; dicunt quod ecclesia erraverit matrimonium clericis prohibend••: sacramentum confirmationis & unctionis reprobant: dicunt quod latina oratio nihil laicis prosit, legendas sanctorum non credunt; sanctam crucem re∣putant ut simplex lignum; dicunt quod suffragia non prosunt animabus, & quod doctrina Christi & apostolorum sine statutis ecclesiae sufficit ad salutem.
• * 1.61

  Wimp. ana••••ph. l. 3. in prol. Wickliff, quas anglis inferre nixus fuit bae∣res••s ex Wal∣densibus Io∣hanneque Lug∣dunensi d••∣suxit. Dulcinus prio∣ribus Walden∣sium erroribus infectus totam ferme Europam instuporem ver∣t••••; & quamvis discerptus, & ossa ejus con∣cremata sint & in ventum dispersa nec propterea haec pestis omninò deleri potuit, quin adhuc in Triden••inis montibus ubi idem Dulcinus initia haerescos jecit, aliquae ejus extant reliquiae. Wimp. l. 4. in prologo. Perspectum ex h•••• tan∣dem a••••cep••al••••si habes, si rite memoria recorderis, ex Anglia in Bohemiam, ex Bohemia in Sax∣oniam, hoc est, ut vetustiora mittamus, ex O••ionia Pragam; ex Praga Wittenberga•• ••••reses ••••••∣cessisse: ad••o ut illas sibi ipsis velut successionariis vicibus per manus, Wickliff, H•••• & Lut••••r tradidisse credantur, ut sit nihil dictum nunca Lutheranis, quod dictum ••••n ••••••ra•• 〈◊◊〉〈◊◊〉 Wickliffistis Hussitisque.
• * 1.62

  Bellar. lib 2. de sacra••. cap. 21.
• * 1.63

  I••••. 59. 20, 21.
• * 1.64

  Rom. 10. 8.
• * 1.65

  Deut. 13, 14.
• * 1.66

  Bellar. de S••••. lib. 2.
• * 1.67

  Suarez, lib. 5. cont sect. Ang.
• * 1.68

  Tapper. artic. 16. de Sacrif. M••ss••. R••em. Annot. in A∣••••••. 12. 6.
• * 1.69

  Gold-fl••••ing vain, Men••log. Gr••c. decim•• die Ma•••• festi Simonis, Si∣mon qui & Nathaniel di∣ctus Africa•••• percurrens pr••∣dicavit Christ. & multos, &c. Bed. hist. Ang.
• * 1.70

  Greg. lib. 5. ••p. 59: Ad nos perlatum est Anglorum gen∣tem, Deo annu∣ente, velle fieri Christianam.
• * 1.71

  S. Prosper de vocat. gent. Chrysost ser. d•• Pen. ec. Hist. Sacr. l. 2.
• * 1.72

  Lib. 9. de••••∣rand. grac. affect.
• * 1.73

  Epig. l. 11.
• * 1.74

  Rom. 16.
• * 1.75

  ••ild. deexcid. 〈◊〉〈◊〉.
• * 1.76

  B••d. hist. Aug. lib. 2. cap. 2.
• * 1.77

  Greg. l. 18. in Iob. e. 14. Omne quod lo∣quitur ad divi∣nae autoritatis fundamentum revocet.
• * 1.78

  Popes supre∣macy.
• * 1.79

  Epist. lib. 4. Epistol. 78.
• * 1.80

  Epist. lib. 4. Epist. 82.
• * 1.81

  Inherent righteousnes.
• * 1.82

  Cap. 11.
• * 1.83

  Cap. 12.
• * 1.84

  Cap. 18. in Ioh.
• * 1.85

  Perseverance,
• * 1.86

  Cap. 13.
• * 1.87

  Private Masses. Dialog lib. 2. cap. 23. T••e•••• Dialo∣gues have ma∣ny things in them unwor∣thy S. Grego∣ry, and there∣fore are justly excepted a∣gainst by ma∣ny learned Criticks, yet they are anci∣ent and bear his name, and are alledged for his in ma∣ny poynts a∣g••i••st us, and therfore the testimonies al∣ledged out of them are good against the ad∣versary. & militant contra hominem 〈◊〉〈◊〉 non contra rem.
• * 1.88

  Iob. lib. 19. cap. 13.
• * 1.89

  Epist ex regist. lib. 9. cap. 9.
• * 1.90

  In 〈◊〉〈◊〉. 〈◊〉〈◊〉▪ 7.
• * 1.91

  Lib. 9. c. 11.
• * 1.92

  Lib. 6. Epist. Indict 15. Ep. 33.
• * 1.93

  The challenge of councels. Lib. 1. indict. 9. Expla. ••6. The cour••••, Camp. Rati∣one ••••••tia. In Cant. can∣ticorum, The Lo••ds ••••ppe.
• * 1.94

  Hom. 22 in Evang. Sanguis super utrum{que} po∣stem ponitur, quando non so∣lum ore cordis, sed••tore corpo∣ris christi san∣guis hauritur. Quid sit san∣guis, non audi∣endo sed biben∣do d••••. cistis. The blood is put upon both posts, whethe blood of Christ is drunk with the mouth of the heart, and the mouth of the holy; you have learned what is blood, not by hearing but by drink∣ing: & again, sanguis non in manus fideliū, sed in ora fun∣ditur. The blood (of Christ) is powred, not into the hāds, but into the mouth of the faithfull.
• * 1.95

  〈1 line〉〈1 line〉
• * 1.96

  Can. 59. Non ••p••••tet in eccle∣s•…•… libros qui s••••t extra Ca∣••••••ē legere, sed solum Canonic••s veteris & n••∣vi Testamenti. Qu•• autem, &c. A••hanas epist. •…•…v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉∣〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉∣〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. de In∣•…•…t. verbi. Greg. Nazia••. de veris & 〈1 line〉〈1 line〉 S. Srip. V•…•…o. ul••. I•…•…∣tina. Nazi•…•…. 〈◊〉〈◊〉. Paris.
• * 1.97

  T••rtul advers. Hermog. Chry∣sost. 2. ad Co∣rinth. Hom. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Atha∣nas. cont. Idol. vid Athanas. de Syn. A••••m. & de incarnat. Christi. lib. 5. divin. institut. c. 4. Cyprianus rap∣tus eximia eru∣ditione divina∣rum literarum, vt iis solis con∣tentus ess•••• qui∣bus fides con∣stat. Theodoret. hist. Eccles. l. 1. c 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••issel. Archi∣••pis. Tarin, contra wald. Detestantur signum crucis quod nos ad••∣••d••••a••••us.
• * 1.98

  Ort••od••••. A∣plic. lib. 9.
• * 1.99

  Lib. de Imag. sanct. cap. 〈◊〉〈◊〉.
• * 1.100

  Amb. O••••at. de ob•••••• Theod. ••mp.
• * 1.101

  Dialog. ••ctav.
• * 1.102

  Iohan. Epist. ad Dracon. multi ex epis. matri∣monium non in iet unt. Mona∣chi contra pa∣rentes liberorū facti sunt: queē∣admodum vi∣cissim episco∣pos filiorū pa∣t••es & Mona∣chos generis potestatem non quae sivisse a∣nimadvertas.
• * 1.103

  Bapt. Mant. in Fast. Ecclesiast hist. lib. 3. cap. ••0. Hist. eccles. l. 1. cap. 8. iux∣ta lat. version. et in Grac. c. 11.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.105

  Ser•••••• in 〈◊◊〉〈◊◊〉 quis di••••rit v•••• b•…•….
• * 1.106

  P•…•…s in bib•…•…. 〈◊〉〈◊〉. ••0. E•…•…. ••••eo•••• patri••••••••••: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.107

  Dem•…•…. 〈◊〉〈◊〉. vang. lib. 1.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.109

  Ep••tap. soror. Gorgon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.110

  B••lla••. lib. 2. de sacramentis cap. 16.
• * 1.111

  Hostias do∣mino offe∣ram, cum ••it litabilis hostia bonus animus? qui i∣nnocentiam co∣lit, Deo sup∣plicat; qui ••u∣stitiam, D••o libat, qui homi∣nem periculo surripit, opti∣mam victimā cedit; haec no∣stra sacrificia, haec Dci sacra sunt.
• * 1.112

  Lactan. lib. 6. divinar. Insti∣tut. cap 〈◊〉〈◊〉. Rep••diata vi∣ctimarū legali∣um mult••tu∣dint, unam re∣quirit Hostiam: ni••••rū, ut quis∣que se concil••et & offerat Deo seipsum si∣stens Deo in hostiam ••••∣ventem per ra∣tionale obs••∣q••ium immo∣lans sacr••ficum l••••dation is, quandoquid••m multitudo illa∣rūle••alium vi∣ctimarum ••x∣p••osa f••i•• un•• in h••c s••culo•••• fine app••obata est semel oblata in abolitionem peccati.
• * 1.113

  Homil. 17. in epist. ad Heb.
• * 1.114

  Epiphan▪ Io Hierosol. ••p••st. ex tat inte•• ope∣ra sancti Hieron Tom. 〈◊〉〈◊〉. Cum venissem ad villam quae dicitur Anabla∣••••ra, vidissem{que} ibi pr••teriens lucernā ••rden∣tem, & intras∣sem ut o••arem, in ven•• ibi ve∣lum pendens in ••••••ibuse••usdem ecclesiae tinctū at{que} d••p••ctum, & habens ima∣ginē quasi Chri∣sti vel sancti cujusdam: cum ••••go hoc vidissē in ecclesia Chri∣sti contra au••o∣ritatem scriptu∣rarum hominis pendere imagi∣ne••, scidi illud velum; & ma∣gis, dedi consi∣lium custodi∣bus ejusd••m loci ut paupere•• m••rtuum obvolverent, & deinceps pr••cepi in ecclesia Christi isti∣usmodi v••la quae contra relig••onem nostram veniunt non appendi. In epist. ad Constant. Augus••. ••••ds igitur glori•• ••j••smodi, & dignitatis splendores lucentes & f••lgur••••tes eff••giare m••••t••is & inanima••••s coloribus & ••••bratili pictura possit? Di••log•• Octavius.
• * 1.115

  Lib. 2. de orig∣erroris cap. 19. Quare ••on est dub••um quin religio nulla sit, ubicunq simul∣lac••um est; nam si religio ex di∣vinis rebus est, divini autem nihil ni••••in coe∣lest••••us; carent ergo religone si∣mulac••a▪ quia nihil potest esse coeleste in ea re quae ••it ••x t••r∣ra▪ Dei autem cu∣jus spiritus & num••n ubique diffusum, abesse nunq••a•• po••e•••• semper utique im▪ go su••erva∣can••a. lib 6. de ver•• Cultu. cap. 2. Accendunt lu∣m••na Deo ve∣••ut in teneb••is agenti. Num mentis comp••s p••tandus est qui auctori & datori l••mi••is candelarum a•• cereorum lu∣men offert pr•• muncr••? Concil. Elib. ca∣••on ••7. Probib••ndu•••• ne Lucerna•• publice acce••∣dant: si sacere contra inter∣dictum vol••e∣rint, ab••••inca•••• a comm••ni••••••
• * 1.116

  Contra sole•• n•• l••quitor▪ ne de pelle & Hydra labores, Herculem o∣mittas.
• * 1.117

  Minutius Feli•• in Dial. Oct••vius. vici∣mus uter{que}, n•• ut ille ••e•• v••∣ctor est, ita ••g•• triump••ates ••••r••ris.