The orthodox faith and vvay to the Church explaned and iustified in answer to a popish treatise, entituled, White died blacke; wherein T.W. p. in his triple accusation of D. White for impostures, vntruths, and absurd illations, is proued a trifler: and the present controuersies betweene vs and the Romanists are more fully deliuered and cleared. By Francis White Bachelour in Diuinitie, and elder brother of Doctor Iohn White.

CHAP. II.

Paragraph. 1. Whether S. Hierom be corrupted concerning reading the Scripture.

Section 1.

T.W. IT being a certaine truth, that from Scriptures, euill vnderstood, proceed most heresies. M. White (a faithfull friend thereof) well knowing by daily ex∣perience, that no one thing in truth is more auailable, either for the first beginning or propagation of heresie, then generall libertie granted to the vulgar people of reading and expoun∣ding the Scripture; doth hereupon much labour, in proofe of his supposed necessitie thereof, &c.

Answ. In this assertion are contained foure particulars: First, most heresies proceed from Scriptures euill vnder∣stood. This position is questionable: for many heresies proceed from other causes, as well as from Scriptures e∣uill vnderstood, to wit, from Philosophiea, Col. 2.8. and from traditions of men, Mark. 7.8. and from ignorance of holy Scripture, Math. 22.29. Saint Augustine saith,

that all heretikes do not reade the Scripturesb. And S. Hie∣rom: The questions of heretikes and Gentiles are the same, be∣cause they follow not the authoritie of the Scriptures, but the sence of humane reasonc. And the same Father produceth heretickes maintaining errors in the dialect of our Pa∣pists: We are the sonnes of those wise men who from the begin∣ning haue deliuered vnto vs the Apostolike doctrine: the chil∣dren of the ancient, &c.d

2. T.W. No one thing is more auaileable for the first be∣ginning or propagation of heresie, then generall libertie gran∣ted to the vulgar of reading the Scriptures, &c.

Answ. Leauing out the word expounding, which is your addition, and no part of D. White his assertion; this po∣sition is false. For Philosophie, Tradition, and neglecting the Scriptures, are more auaileable to cause heresies, then the generall libertie of reading the Scriptures, which is onely an occasion by accident, 2. Pet. 3.16. and no cause of heresie. Chrysostome saith: From hence arise innumera∣ble euils, that the Scriptures are not knowne: Hinc erumpit multa illa haeresium pernicies: hence breaketh out, that ma∣nifold mischiefe of heresies, from hence ensueth disso∣lute lifee, &c. And Gregorie and Bernard say, In this deepe of holy reading, both the lambe may wade and the Elephant swimf And S. Augustine: Holy Scripture, like a familiar friend, without any colourable deceit, speaketh to the heart both of the learned and vnlearnedg.

3. T.W. Because heresies arise from the Scriptures euill vnderstood, therefore the generall reading of them must not be permitted.

Answ. 1. If for euils which happen by occasion and accident, that which is good shall be remoued and taken awayh; man who is prone to abuse all things, must haue the vse of nothing in this world. Igne quid vtilius? &c. There is nothing more profitable then fire, yet it is possi∣ble for negligent or malicious persons to consume the house by it.

2. I would gladly vnderstand, why the reading of the Scripture by lay men, doth rather occasion heresie, then the reading thereof by Bishops and Priests; or why the reading thereof in a knowne language should rather do this, then reading the Latin translation, or the original text? The most pernicious heresies, which hitherto haue imbroiled the Church, receiued their originall from Priests; as appeareth in Ariusi, Nestorius, &c. No man, saith Hierom, can frame an heresie, but he that is of excel∣lent giftsk, &c. And Gerson and Aeneas Siluius produce the same Father saying, There neuer happeneth any notori∣ous euill in the Church, but Priests are the cause thereofl.

3. Stupid ignorance and grosse infidelitie, Eph. 4.18.19. 1. Cor. 14.20. Heb. 5.13.14. following vpon the ta∣king away of the Scriptures from the people, euen as darknesse succeedeth the remouing of light, are to be pre∣uented and auoided as carefully as heresie.

4. T.W. D. White a friend of heresie, maintaines gene∣rall libertie of reading and expounding the Scripture.

Answ. 1. There is not any word in all my brothers dis∣course, of libertie to be granted to the vulgar, of expoun∣ding the Scripture. In plaine places the Scriptures ex∣pound themselues: and as Augustine saith, rather require an hearer or reader, then an expositorm. And for that which is more difficult, the common people haue the ministerie

of the Church, and daily recourse to their Pastors, and tracts and expositions of Scripture, collected by the lear∣ned: and they are permitted by our doctrine to rely in nothing vpon their owne priuate spirit, as this Popish Priest obiecteth.

2. If D. White be a friend to heresie, because he main∣taineth the translation and reading of holy Scriptures in a knowne tongue, then Moses, and Christ, and the Apo∣stle Paul, and all the primitiue Fathers were fautors of heresie, because these in generall exhorted the people to reade the Scripture, Deut. 6.7. &c. Iosh. 1.8. Ioh. 5.39. 2. Tim. 3.15. Reuel. 1.3. That man, saith Augustine, which feareth God, doth diligently enquire his will in the holy Scrip∣turen. Theophylact deliuers this compendium of the do∣ctrine of the Fathers: Say not, that it belongeth onely to reli∣gious men to reade the Scriptures, for it is the dutie of euery Christian, and most of all of such as deale in worldly affaires, because they being as it were shaken with a tempest, haue grea∣ter need of spirituall succouro.

T.W. M. White grosly abuseth S. Hierom in these words: Hierom writeth of Paula a gentlewoman, how she set her maides to learne the Scripture; and many of his writings are directed to women, commending their labour in the Scripture, and encouraged them thereunto, &c. But what is this to vs, who allow not onely religious women, such as these were, whom M. White fraudulently calleth Paulaes maides; but euen the Lattie to reade the scripture, supposing they be humble, discreete, and vertuous: and hauing such a master by them as S. Hierom was to teach them? &c.

Would not any man thinke this Minister distracted, thus producing that against vs, which confoundeth himselfe? Do not these religious women in reading the Scripture, require

S. Hierom a Priest to be their maister? And doth not he pro∣fesse to teach them, not what he had learned himselfe from any imaginary spirit, but from the famous Doctors of the Church? Yea, doth he not plainely and humbly acknowledge his doubting and ignorance in his explication thereof: None of which I am sure is Orthodoxall with Protestants.

Answ. I will passe by your declamation, of distracted minister, &c. and fulfill the common by-word: Giue lo∣fers leaue to talke. The truth is, you are taken in a crampe, and cannot tell which way to turne your self. Fora S. Hie∣rome and all the Fathers, do so expresly maintaine our doctrine concerning the generall reading of holy Scrip∣ture, that you are vnable to put by the matter, so much as with a specious glosse. And therefore you bawle a∣gainst the Moone: and then fetch in by head and shoul∣ders an extrauagant discourse about S. Hierom, indeed to diuert the Reader from the point in question, and to leade him a woolgathering after your fables.

But as touching the present matter of Paula, her rea∣ding the Scripture: 1. It is certaine, that she being a lay woman, did ordinarily reade the Scripture by S. Hieroms perswasion: who saith in the same Epistle; that by her continuall reading, she had the Scriptures without booke,b and by the sentences thereof she fenced her breast, as with the ar∣mour of God against all manner of vices, &c.

2. This woman imposed a daily taske of reading the Scriptures vpon the Sisters, and women conuersing with her, whereof diuers were her maides, as appeareth by S. Hieroms words, in the end of the Epitaph placed in the margentc.

3. This Father, in other parts of his writings most plainely requireth, and commendeth the reading of holy

Scripture by all sorts of lay people, euen by little chil∣dren.

In an Epistle to Letad, (a married wife, and no Nun) he instructeth this Matrone, concerning the education of a child her little daughter, and saith as followeth: Let the childe be deafe in hearing instruments and minstrelsie: but cause her to render euery day a taske of the flowers of holy Scripture. Let her not be sought for in the preasse of secular people, but in the closet of the Scripture, asking counsell of the Prophets and Apostles, concerning spirituall nuptials. Let her first learne the Psalter, and with those heauenly songs auoke her selfe from light sonnets. Then let her be taught to gouerne her life out of Salomons Prouerbs: and repaire to Iob for examples of vertue and patience. Let her then come to the Euangelists, and neuer lay their bookes forth of her hands. She must with these drinke in the Acts of the Apostles, and hauing inriched the cellar of her breast with this substance, then let her conne the Prophets without booke, and commit to memory the fiue bookes of Moises, the Kings, Chronicles, and volumes of Esdras. And then at the last without any perill, she may learne the Canticles. But let her be cautelous in Apo∣criphall bookes, and if she reade them, vnderstand that they are not those Authors whose names they carrie, and that many things faulty are mixed in them, and it is no small wisedome to finde gold among drosse.

The like exhortations to reade the Scriptures, are found in his Epistles, to Saluinae; to Furiaf, to Dema∣triadisg, to Celantiah. And instructing Gaudentius about the education of Pacatula an infanti, he saith: When the rude and toothlesse girle shall come to seuen yeares age, let her learne the Psalter without booke, and make Salomons bookes, the Gospels, the Apostles, and Prophets, the treasury of her

heart. And lastly, this Father commandeth lay persons to haue the word of Christ, not onely sufficiently, but in abun∣dance, so as they may be able to teach and admonish one ano∣ther.

T. VV. S. Hierom allowed Paula to reade the Scripture, being a religious Nun, discreet, humble, &c. and hauing S. Hierom her maister, who expounded not the Scripture by a priuate spirit, &c. Romane Catholikes giue the same libertie to lay persons equallie qualified.

Answ. 1. This Father doth not onely permit and tole∣rate, but inioyne the reading of the Scriptures not one∣ly to Nuns, but to children of seauen yeares old, and to all kinds of lay personsa, as I haue proued before.

2. The Protestants require the same helps of expoun∣ding Scripture, and the same humilitie and reuerence in the reading thereof, which S. Hierom mentions.

3. Whereas this T. W. and before him Bellarmine,b Gretsar, and other Controuersars giue out, that their Church graunteth libertie of reading the Scriptures in vulgar translations, to such lay persons as are able to doe the same with profit: the truth is, that they condemne all reading of Scriptures translated, by the people; and this appeares by their doctrine and practise. Their do∣ctrine is deliuered by Stapleton and others in this man∣ners. 1. The generall permission of reading the Scripture, is impious, and pernitiousc. 2. God requireth no lay person to reade the Scripture, neither is the same necessary or profitable to spirituall education, but a thing meerely indifferent, and of delight onelyd. 3. The Scripture translated into a vulgar tongue, is not authenticall, or a rule of faithe. 4. They which

translate Scripture, are the seminary and causes of heresie.

And touching their practise, let these particulars be obserued.

1. In Countries wholy papisticall, no vulgar translations are permitted: neither any parcels, Epitomies, or Summaries of the Bible, or of the Stories thereof: nor any Prayer bookes in the vulgar tongue, hauing in them any Psalmes, or Canti∣cles taken out of the Bible. See the decree of Pope Cle∣ment 8. and the Spanish expurgatorie Index, in the mar∣gentf.

2. Whereas in former times, it was permitted in the Index of Bookes prohibited, set forth by the authoritie of the Trent Councel, Regula 4. To Bishops and Inquisitors, by the aduice of the Confessor and Parish Priest, of such lay persons as desired it, to graunt licence of reading Popish vul∣gar translations: Now the said liberty of permission is quite taken away by a later Index of Pope Clement the 8. and In∣quisitors may grant no such licences as beforeg.

Thus our aduersaries may tell their friends a tale of a permission, to discreet and humble persons, to reade the Scripture translated: But their mother Church of Rome, both disgraceth the vulgar translations compo∣sed by her owne Disciplesh, and will tolerate vulgar tran∣slations no further then thus: to wit, where the same cannot be hindered, the people by conuiuence or tolera∣tion,

are rather permitted to reade their owne vulgar translations, then to vse oursi: And their gouernors, like Cato and the Emperor Adriank, (who pronounced it expedient to set certaine Countries at libertie, because they were vnable to hold them in subiection:) giue their people leaue to doe that which they cannot hinderl.

Paragr. 1. Sect. 2. Wherein is examined, whether S. Hie∣rome was a Papist in 17 points, rehearsed by this T. W. out of the Epitaph of Paula. Eph. 27.

T. W. If it do not plainly appeare, by sundry points of religion mentioned in this Epistle, that S. Hierome, S. Paula, and the Bishops, Priests and people of those times, were of the same religion or beleefe, which Catholickes now professe, and Protestants now impugne: Then let me be enrolled in the blacke bill of lying Ministers, or coupled in brotherhood with White, as a legitimate sonne of the father of lies.

Answ. Concerning your audacious assertion, I tell you, as Archidamus the Lacedemonian did his sonne: Aut adde viribus, vel deme velocitati: you should either haue seconded this loud challenge with force of matter, or else not haue runne your selfe out of breath in making towards your aduersarie, who was always likely to turne vpon youa, and then be able to performe nothing but shout and beat the ayre. And touching your wish, of be∣ing enrolled in the blacke bill, &c. the truth is, that you are billed alreadie, and planted in a Station, then which there is none fitter for you: to wit, in the seruice of An∣tichrist, where falsehood hath such preheminence, 2.

Thess. 2.11. that as Irenaeus reported long since of the Valentinians: None is perfect among them, but he which vttered grosse liesb: so among you, he that can most sub∣tilly and impudently deface the truth, deserueth best.

But for the matter it selfe, you affirme, that S. Hierom and all the Bishops and Priests of those times were Pa∣pists, and Cardinall Bellarmine saith, That Christ and Peter were Papistsc: and how maintaine you this asser∣tion? The summe of your ostension in generall, may be reduced to this or the like argument:

They are of the same Religion which maintaine and practise some opinions, and outward exercises of Religi∣on in common. S. Hierom maintained and practised some opinions and outward exercises of religion in com∣mon with the Papists. Ergo: He was of the same religion which Catholikes now professe, and Protestants im∣pugne.

To this I answere, that both the propositions are false. And to the Maior I say: that they which are of contrarie religions, may haue diuers materials, both in doctrine and practise common among them.

The Pharises and Papists agree in sundry materials; to wit, vnwritten veritiesd. Mark 7. Math. 15. Blind obe∣diencee, babling prayersf, Math. 6.7. fained continencie, counterfeit fasting, externall afflicting of the bodieg, &c.

The Apostles for a certaine time vsed circumcision, and sundry of the Legals in common with the Iewes, Act. 16.13. and 20.16. and 21.26.

2. The assumption also is vntrue: for there is no spe∣cificall and formall agreement betweene S. Hierom and

the Papists in any of their opinions or practises, wherein they disagree with vs, but onely a genericall agreement at the most, which is no more then the agreement be∣tweene a man and a beast. And for the ostension hereof, I will ioyne issue with the aduersarie in those 17. Articles, which he hath produced out of the 27. Epist. of Hierom.

T. W. S. Hierom doth wholy agree with vs Catholikes, in the Article of worshipping and inuocation of Saints. His words are: Farewell oh Paula (he speaketh to her being defunct) and helpe with thy prayers the old age of him that worshippeth thee: Thy faith and workes do ioyne thee with Christ being present, thou shalt obtaine more easilie what thou askest. These words of Hierom are alled∣ged by the P. F. to proue Popish adoration and inuocation of Saints departed.

Answ. Concerning adoration of Saints departed. Ve∣neration and honor of Saints departed, the Protestant Churches maintaine and practise, 1. We worthily esteem of their persons, and recognise their excellencie and glo∣ry. 2. We giue them honour by commemoration, and imitation of their faith and vertues. 3. When they de∣part this life, we affoord their bodies a decent burial. Psal. 112.6. Ios. 1.2. Prou. 10.7. Iob. 8.39. Iam. 5.10. Act. 8.2.a And some of our learned Aduersaries seeme to require no other veneration of Saints but thisb.

But the Iesuits maintaine the adoration of Saints de∣parted, with sacred and religious worshipc, erecting al∣tars,

building templesd, placing their images in Churches to be adored, inclosing their Relikes in Caskets, and proposing them to be worshipped, offering vp Masses in the honour of them, and worshipping them by Church seruice and Canonicall houres. And they teach, that the adoration belonging to them, is after a sort diuine, ap∣proaching so neere to diuine worship, as that it is exer∣cised by the same materials and sacred Ritese.

Our P. P. would patronize all this superstition with the sentence of Hierom, saying; That he honoureth Paula deceased (Cultoris tui.) Euery honour and wor∣ship is not such a Papists require; and therefore to reason from honour in generall to a certaine kind thereof, is to mock the reader. We acknowledge on both parts, that Saints are to be honored, we differ in the manner; to wit, whether they be to be honored with adoration, or such a kind of worship as is in a manner diuine, or with sacred Rites ap∣pertaining to Gods religionf, and formerly rehearsed: S. Hierom is so farre from the practise heereof, that he affir∣meth: We doe not worship and adore the Relikes of Saints, &c. nor the Sunne, Moone, Archangels, or any other name spoken of in this world, or in the next: but we honour the Reliques of Martirs, and adore him whose Martirs they beg. And against Vigilantius; Who at any time adored Martirsh? And with him consent the faithfull Christians of the pri∣mitiue Church, who being traduced of superstition for adoring Martyrs deceased, affirme, that they adored Christ

Iesus onely, and exhibited no more to Martyrs but the honor of louei.

Sect. 2. Of the same Article: Whether Hierom be a Pa∣pist in Inuocation of Saints.

For the vnderstanding of S. Hieroms meaning it must be considered, that the words produced from Paula her Epitaph, are rhetoricall and tropicalla, vsed in a laudatiue and panagyricke Orationb, and therefore may not be set vpon the racke, to inforce so much as the bare letter will sound; but must receiue their sence from the truth of the thing, and not from the sentence of words.

When God speaketh by the Prophet, Heare O yee mountaines. Mich. 6.2. and Dauid, Psal. 114. What ayleth thee, O sea, that thou fleddest, &c. And when Eusebius saith: Thee Oh pietie and humanitie doe I adorec, Will any man be so vnreasonable, as of a Rhetoricall Apostrophe, or Prosopopeia, to inferre a literall sence?

Our Aduersaries haue sundry hymnes and prayers di∣rected to the Image of the Crossed, whereof this is onee.

All haile Oh Crosse, our onely hope; in this time of the Passion: Increase iustice in the godly, and giue pardon to the guiltie.

Now when we charge them with praying to Images, by this and other such like examples: they tell vsf, that such prayers are to be expounded by a Prosopopeia; but in all construction it is farre more probable, that S. Hie∣roms speech should be an Apostrophe. But I answer further. 1. S. Hierom at no time by way of doctrine, maintained inuocation of Saints: and he doubted whe∣ther Saints departed could heare our praiersg. And preg∣nant occasion being offered by Vigilantiush, and he be∣ing challenged to declare his mind, neuer contests his aduersarie concerning inuocation of Saints, but onely maintaines their intercession for vs, which Protestants admit in generalli.

2. Being granted that Hierom requested the praiers of Paula defunct, either in generall, or so farre as she vnder∣stood his wants, this will not euince Popish inuocation. For it is one thing to request and aske a benefit, dutie, or fauour, which one may do of his equall or inferior, Iob. 19.16.17. and another to inuocate and request by praier.

Inuocation is a religious action, and proper seruice of God. Rom. 10.14. a sacrifice. Hebr. 13.15. distinguished by a Greeke and Hebrew name, neuer applied in Scrip∣ture to any creaturel: the life and force of it, is, the inward crie, and secret request of the heart, Rom. 8.26. 1. Sam. 1.13. Psal. 25.1. and 19.14. and 10.17. which no creature immediatlie discerneth, but God alone. Math. 6.4. 2. King. 8.39m. And that the Saints by reuelation vnder∣stand and know our prayers,k is either false, or at least vn∣certaine: And the requesting another to pray for vs, as S. Paul did the Romans, Chap. 15.30. the Ephesians,

Chap. 6.18. The Philippians and other Churches, Col. 4.3.12. 1. Thess. 5.25. Philem. v. 22. is not religious inuo∣cation, such as our Aduersaries performe to the Virgin Marie, and other Saints in their deuotion. For they vse formall praiers, and doe as deuoutlie and religiouslie in∣uocate Saints as the Lord himselfel. They make a diffe∣rence betweene their apprehension of God in their prai∣ers, and of the Saints: but the matter, gesture, and de∣uotion of praier is all one. And in their Saint inuocation they kneele downe, eleuating their eies to heauen, vnco∣uering their heads, and prostrating their bodies and soules, with sighes and groanes they say: Oh blessed Apo∣stle Paul, I beseech thee to deliuer me from the Angell of Sa∣than, and from the wrath to come, and conduct me to heauen. And to Stephen; Oh the first Martyr and Leuit of Christ, Oh holy Stephen, I flie to thee, I inuocate thee, I humbly and deuoutly beseech thee, &c. And S. Bernardm praies to the Virgin Marie in this forme: ⁿ Let thy abundant charitie co∣uer the multitude of our sinnes, and thy glorious fruitfulnesse conferre to vs foecunditie of Merits: our Ladie, our Me∣diatrix, our Aduocate, reconcile vs to thy sonne. Bonauen∣ture saith; Oh Virgin, be thou to me a strength against my sinnes that I goe not to hell, increase daily in me the flame of charitie: warme my soule with thy loue, plucke me forth of the kennell of vice; take away the filth of my sinne, thou which art whiter then snow, and together with thy Sonne

grant my request, making me a Cittizen of heaueno.

Also in their praiers, they offer vp the merits of Saints to God, with the same forme of words they doe the merits of Christ, saying to Thomas Becket: Oh God, who hast granted vs to celebrate the translation of blessed Thomas, we humbly beseech thee, that by his merits and prayers we may be translated from vice to vertue, and from prison to thy king∣domep.

Let our aduersaries now produce examples out of S. Hierom, prouing such a forme of Saint inuocation, and exhibition of merits to God, and we will acknowledge they speake to the matter.

But they onely corrade a few broken and vncertaine speeches, whereof some are figuratiue: other, wishes and requests, limited by ifs & ands; as, heare Oh Constan∣tines soule, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if thou haue sence, or notion of these thingsq; or priuate deuotions & conceipts of some particular persons; or bastard sentences foysted into the writings of Fathers by Hucksters of their owne fellow∣ship: and from hence inferre a Catholike doctrine and article of Faithr, according to their moderne fashion concerning inuocation of Saints.

But if antiquitie fauour them, and this their deuotion be Catholike; why doe they not produce some publike definition of the Primitiue Church? or proue their pra∣ctise out of the doctrinall Treatises of the auncient Fa∣thers touching inuocation and prayers? or out of au∣thenticall Records, wherein the auncient forme of Chri∣stian

seruice, and religious exercises of the prime Chri∣stians are expresly relatedg? Iustin Martyr and Tertullian haue reported the same: and Eusebius in his Storie, set∣teth downe verbatim a long prayer vsed by Polycarpe Bi∣shop of Smyrna, at the time of his martyrdome: where∣in, if inuocation of Saints had beene reputed any part of Christian deuotion in those daies, he would vndoub∣tedlie in so great perill and at his death, haue recommen∣ded himselfe to God by the praiers and merits of Saints: But his forme of praier is Protestantlike, tendered to God himselfe onely by the mediation of Christh.

And the elder Fathers deliuer certaine Maximes tou∣ching praier, which ouerthrow Saint inuocation. Tertul∣lian saithi; Such prayers are to bee vpbraided with vanitie, which are made without any authoritie of the Lords or Apo∣stles Commaundement, and must rather be accounted super∣stition then religion. And Cypriank, To pray in other man∣ner then Christ hath taught vs, is not onely ignorance, but sinne: for it is written; you reiect the commandement of God, that you may establish your Traditions. And he teacheth, that the summe and generall matter of all lawfull prayer, is contained in the Lords prayer, and euery prayer is vnlawfull which is not leuelled by that forme. But Popish Saint inuo∣cation, hath neither document or example from the Lord or his Apostles; is not regulate by the Lords prayer, was altogether vnknowne in the old Testamentl, is not com∣manded in the Gospellm, nor vsed in the Apostles dayesn.

Article. 2. Of S. Hieroms Poperie;a euery one hath an An∣gel Guardian or keeper.

That euery iust person, such as Paula was, hath a parti∣cular Angell guardian, is no article of Popish faith, but onely of probable opinion among Papists themselues. Caietan saith, that many Angels attend one iust personb. And Molina the Iesuite saith; That men are guarded by Gods Angels, is a matter of Faith, but that euerie one hath his peculiar Angell to guard him, is not of saith, but the com∣mon opinion of Saints and Doctorsc. And some learned Protestants affirme; That euerie elect person hath a speciall Angell to be his keeperd: and therefore this is no point of difference in our religions. But the Papists teach diuers things about the custodie of good Angels, which our Aduersarie will not easily maintaine out of S. Hie∣rom: To wit, that when a iust person is in Purgatorie, his good Angell repaires thither, and doth visit and comfort him: reporting vnto him the Masses and prayers which are offered for him in the world, and willing him thereupon to rest secure in the hope of his deliuerancee. And Becanus the Iesuitef, together with many Schoolemen before himg maintaine, that Antichrist shall haue a good Angell to bee his Guardian.

Article 3. Pilgrimage to holie places.

Sundrie persons in the Primitiue Church trauelled to Hierusalem and the holie Land: Some to visit their

friends, and to behold the places and sacred monuments of the Bible; other to gaine better vnderstanding of the Storiea, or to delight their minds with such things as they had heard and read, or to confirme their beleefe: Some also desired to worship in that place where Christs feete had walkedb: and some in those daies were super∣stitious, attributing more sanctitie to that place then to other, Ioh. 4.21. against whom Gregorie Nissene indited his Orationc.

But what is this for the palliating of the superstition and couetousnesse of Popish pilgrimages to the holie Land, but especiallie to Rome at the yeare of Iubilied, and to the shrines and Idols of the Virgin Mariee and other Saints for satisfaction and merit; deuised and main∣tained to inrich the Popes coffers, and cozening and pil∣ling of the Christian world, and feeding the Romane Harpies?

Paulus Iouius a Popish Bishop, calleth Popes pardons (annexed to these pilgrimages,) The instruments of the Pope to gather in monyf. And Cranzius saithg, They were the Popes gold mines. And sundrie Popish Authors com∣plaine of the horrible wickednesse and villanies occasio∣ned

by these pilgrimages and pardonsh.

Lastly, although S. Hierom was a fautor of trauelling to the holy Land, for some of the reasons formerly rela∣ted: yet his doctrine is sound concerning the matter in substance: for writing to Paulinus, he saith; The kingdom of heauen is alike open to them which are in Britaine, and those which are at Hierusalem: neither thinke thou that any thing is wanting to thy faith because thou hast not visited Hierusalemi.

Article 4. Touching the Adoration of the Crosse.

S. Hierom reporteth not (as our Aduersarie saitha) that Paula adored the Crosseb, but that prostrating her selfe before the Crosse, she beheld Christ with the eyes of her faith, as he was crucified by the Iewes, and adored him. And it is acknowledged by Bellarmine that Paula adored not the Crossec. And it appeares by the Primi∣tiue Fathers, that there was no Popish adoration of the Crosse vsed in their daies: for S. Ambrose speaketh thus; Helen (the mother of great Constantine) adored the hea∣uenly King, and not the woodden Crosse, for this were an Hea∣thenish error and vanitie of impious peopled.

e

Article 5. Signing the bodie with the signe of the Crosse.

The signing of the bodie with the signe of the Crosse, as it was aunciently vsed by the prime Christians to these ends, 1. To professe that they were not ashamed of Christ crucified, nor of the persecutions and crosses which befell them for his sake. 2. That they hoped for saluation and redemption by Christ Iesus crucified, whom the Iewes and Gentiles despised, our Diuines ac∣knowledge to be lawfulle. But the Papists not conten∣ting themselues with the lawfull vse thereof, haue sundrie waies abused the same. 1. They make it an in∣strument of miracles, after that the gift of miracles was ceassed in the Churchf. 2. They ascribe vnto it a vertue to sanctifie mens persons, and the creatures of God; to expell and repell diuels, to deliuer from dangers and e∣uilsg, and to performe some of these effects by force of the very outward deed, or ex opere operatoh.

In regard of these abuses our Church obserueth not, so common an vse of the signe of the Crosse as was in former ages: Neuerthelesse, we condemne not the same signe in regard of it selfe, but vse it in the Sacrament of Baptisme, and abstaine from the more frequent vse of it, because you haue so fouly abused it to superstition: and we follow herein the rule of Canon Law, warranted by the Scripture and Primitiue Churchi.

Article 6. Kissing and reuerencing of Relikes.

Paula kisseth the Sepulcher and stone of Christ his Resurrection, in token of her reioycing for the benefit of her Redemption, whereof she was put in mind by those Monuments. But why doe you charge the Protestants with condemning this? we onely reproue, 1. Such ado∣ration of Relikes, as Saint Hierom himselfe and Augu∣stine condemedg. 2. The attributing of supernaturall ef∣fects to Monuments and Relikes, which they haue not by any ordinance of God. 3. To place confidence and merit in these things without any diuine authoritie; and to cause people to gad and wander to this or that place, that they may receiue benefit by them. 4. We most of all condemne the impostures and couetousnesse of the Romanists, who in stead of true Relikes brought in coun∣feitsh, and then for filthy lucre bartered and made Port∣sale of these Relikes, abusing herein the ignorance and superstition of fond people.

Article 7. Tormenting of Diuels at the Sepulcher of Saints.

When it pleaseth the Lord to shew his power, and to worke miraclesi in any place, or by any meanes, as see∣meth

good vnto himselfe, wee admire his power, and praise his goodnesse: and we are not ignorant how God hath vsed dead bones as an instrument of life. 2. King. 13.21. And concerning these things, a most reuerend Bishop of our Church hath written in this mannerk: Almigh∣tie God, for the testimonie of his doctrine and truth, hath of∣tentimes wrought great miracles, euen by the dead carkases of his Saints, in witnesse that they had beene his Messengers, and the instruments of his will: but as they were godly in∣ducements at the first to leade people vnto the truth, so after∣wards they became snares, to leade the same people into er∣rors.

Article 8. Building of Monasteries, and professing mona∣sticall life.

Heere the P. P. like a Spider, would weaue the long thred, and loose Cobwebs of his Abbies, Priories, and Nunneries, and the infinite swarmes of his religious Or∣ders frō the example of Paula and Saint Hierom. But his Monkes and Friers are not of the kindred with the aunci∣ent; and setting aside the name onely and some few ge∣neralities, they agree in the same manner together as the Pharisies did with Abraham, whose of-spring they boa∣sted themselues to be, Ioh. 8.39.

Saint Hieroms Monkes liued in solitarie placesa, and got their liuing with the labour of their handsb. They were lay people and no Priestsc, neither possessed they lands, either in priuate or commond. Some of our Ad∣uersaries more ingenuous then their fellowes, say; They

were intangled with no vowese, they vsed no disguised ap∣parellf, neither did these vndertake the satisfaction and expiation of other mens sinnesg, but onely imbraced a retired life: many of them to the end that being seque∣stred from worldly affaires, they might haue libertie to serue God more freely: others that they might be trained vp in godlinesse and good learning, and fitted to the pub∣like seruice of the Churchh. Nunnes and Laicks conti∣nually read the holy Scripturei, neither were they so ab∣solutely tyed to that state of life, but that if they could not containe and liue chastly, they might goe abroad in∣to the world and marrie, (although they were then cen∣sured and reproued of inconstanciek:) and it seemeth by the words of Athanasiusl and Augustinem, that some of those Monkes liued in wedlocke.

But come we now to Popish Monkes; they leade their liues in Citties and frequented habitations, enioying ri∣ches and possessions in abundancen. They are absolute Lords of Mannors, Castles, Parkes, and of all manner of worldly goods. They are cloathed in rich aray, and fare deliciouslie euery day, and their whole life is a vacancie from labour and care. Let me be iudged a lyer (saith Ber∣nardo) if I haue not seene an Abbot ride with sixtie horse. And the same Bernardp; Labour, liuing secret, and vo∣luntarie pouertie, are the ensignes of true Monkes: but your eies behold euery thing which is loftie; your feete runne to each common meeting; your tongues are heard in euerie councell, and your hands despoyle and rauish euery patrimony.

There was neuer such an hypocrisie harboured in the world as this of Popish monasticall lifeq, for they vow pouertie, and yet in wealth & prosperitie exceed Kings: vowing obedience, they neither giue vnto God the things which are Gods, nor to Caesar those duties which are Caesars. They vow chastitie, and yet the greater part of them rot away in filthinesser.

Article 9. Voluntarie pouertie.

Feigned sanctitie is a double iniquities: and this vo∣luntarie pouertie so much extolled in Poperie, is the fou∣lest hypocrisie that euer the sunne shoane vpon. All the wealth vpon earth sufficeth not the Popish faction, and you may sooner satisfie hell then the Romish Cleargie; and yet they finde seduced fautors, who yeeld a credu∣lous eare to their probleme of voluntarie pouertie.

Mathew Parist treating of the begging Friers, who by vow vndertooke the strictest forme of pouertie, saieth; In England they builded Mansions, whose towers were equall to Kings Palaces. These are the men which hoard vp inualu∣able treasure in sumptuous aedifices, and loftie walled buil∣dings, &c. They hang vpon rich men whom they know to a∣bound in wealth, &c.

Aeneas Syluius saithu; The foure Orders of Mendicants inhabite there, free from all beggerie.

Papirius Massonx, Pouertie which religious Orders seeme

to professe, is more hatefull to them then to any other Order of men.

The wealth and couetousnesse of Popes hath excee∣ded all measure. It is reported of Pope Iohn the 22. that at his death he left behind him twentie fiue millions or tuns of goldy. Clement the fift died, seised of an infinit masse of treasure, which he bequeathed to his kindredz. And Sixtus Quintus of late yeares, left behind him in readie coine fiftie hundred thousand poundsa.

Neuerthelesse, our Romish Emissaries doe in the meane time speake largely in commendation of pouerty; affirming, that to giue away all one hath to charitable vses, to wit, to Abbeys and Massemongersb, is a worke of supererogationc.

But although it be a dutie pleasing God to depart with all one hath, when the Lord himselfe, either by expresse commaundement, Math. 19.21. or by his calling and prouidence, offering a iust occasion, Heb. 10.34. enioy∣neth vs to doe it: yet the presumptuous doing heereof without any such calling is vnlawfull, and many times little differeth from theeuerie in the giuer and receiuer. The same is contrarie to the rule of the Scripture, 2. Cor. 8.13.14. It depriues people of abilitie to performe those duties, for which they shall eternally be rewarded, Math. 25.35. and of the blessing spoken of, Act 20.35. and it a∣grees with the hypocrisie condemned, Math. 15.5. And in the Primitiue Church it was censured by diuers of the Fathers, as a practise of Heretickesd.

And whereas this P.P. endeuoreth to confirme his

superstition from the example of Paula, (as some other of his rancke haue done before hime) I finde in S. Hie∣rom, 1. that Paula made prouision for her children before she entered into this liberall course of giuing away her goodsf. 2. Hierom taxeth her for being ouer profuse in bestowingg, and aduiseth her not to be too lauish, lest ex∣hausting the stock of her liberalitie, she disabled her selfe from doing the good which she most desired.

Article 10. Wearing of haire-cloath, and lying vpon the ground in stead of a bed.

The wearing of haire-cloath, and lying vpon the ground, are things indifferenth, frequent in the Old Te∣stament, 2. Sam. 3.31. 2. King. 19.1. Iob 16.15. Dan. 9.3. but haue not any example in the New.

Epiphanius condemneth the open wearing of haire-cloath as vndecent, and disagreeing with the manner of the Catholike Churchi, and there is no necessitie of the doing heereof. Howsoeuer these things being in their kind indifferent, (when they are lawfullie vsed) are not condemned by vs: onely the vile hypocrisiek and mise∣rable superstition, which after the daies of the auncient Fathers oppressed the Church, hath caused the Prote∣stants lesse to esteeme these exercises, rather maintaining the substantiall actions of mortification, Rom. 8.13. Ioel. 2.13. 1. Pet. 2.11. Tit. 2.12. Luke 9.23. Iere. 4.4. then these bodily exercises, 1. Tim. 4.8. And surely after that, the Church forgetting the admonitions of holy Scripture, Math. 6.16. Col. 2.21.23. began to describe mortification

rather by corporall exercises then spirituall actions, there oppressed the same an vmbragious heape of superstition: and in stead of true godlinesse, people doted after prodi∣gious vestures and habits, reposed confidence in Friers stinking Coulesl. And the brutish Friers, Dominick and Francis, contemning haire cloath as meane, began to weare shirts of Male next their skinne, chaines of Iron, and haltersm; and they whipped and displed themselues like Baals Priestsn, and lay naked in the snowo, and wal∣lowed in the dunghill with swinep, and the shamefull su∣perstition of these beasts, was (indeed) preferred before Christ Iesus and his Apostles doctrineq.

Article 11. Abstinence from flesh, wine, and dainty meate vpon deuotion.

The whole substance of Popish fastinga, consisteth of abstinence from certaine kinds of meate, prohibited by the Romane Church, and in forbearing a second stan∣ding meale.

In Popish fasting it is lawfull to eate one large meale, &

if the same be excessiue, it ouerthroweth not the merit of fastingb. Also, a beauer and drinking at euening is permittedc, wherein one may receiue food of any kind belonging to the day, if he exceed not in measured: and betweene dinner and drinking one may take food in a small quantitiee. Wine and strong drink are permitted in Popish fasts, both at meale, and at any time of the day as oft as one willf. And there be diuers occasions where∣upon people may be excused from fasting: and among the rest, a great Casuist of Spaing deliuereth these which follow: If a man haue made himselfe wearie in digging or breaking into a house that hee might rob it, or in killing his neighbour, or in multiplying vnchast actions, or trauelling a long way to visite his Concubine, and by these and the like meanes findeth himselfe vnable to fast, hee is not bound vnto the same.

And in sundry cases one may procure another to fast for himh: neither is it needfull in Popish fasting to con∣ioyne with abstinence from meat, prayers, almes-deeds, or any exercise of religioni; and they which fast, may goe to meale at ten, eleuen, or twelue a clock in the fore∣noonek.

Bernard describing the manner of fasting, exercised in Monasteries in his daies, saithl; (at meale) One dish is

serued in after another, and in place of flesh goodly fishes are serued double vpon the board. When one is satiate with one sort, then succeedeth another seruice, and euerie messe is so daintily cooked, that after a man hath fed vpon foure or fiue dishes, the stomacke is prouoked by varietie to further appetite. In an Oration vttered at the Synod of Treuirs, the Au∣thor saithm: They preach Christ fasting in the wildernesse, and themselues liue sumptuouslie after the rule of the Epicure, dining in his garden, &c.

Lindan a grosse Papist, among many other things saith; The fasts of Catholickes are (meere gluttonie) and E∣picure liken. A shadow of true fasting is onely found in the Catholike Church. Our fastings swimme with wine, and ouerflow with abundance: and by varietie of fish exceede the daintinesse of flesh, and seeme to be a verie mockerie with God.

Betweene these fasts and such as are commended in holy Scripture, and were practised by Saint Hierom, by Paula, and other of the ancient, I wonder what concord our Aduersarie can espy?

Saint Hierom and Paula commended by him, fasted freely of their owne election, (in regard of time and manner) compelled by no lawes of Roman Churcho: Their abstinence was from fish, wine, and all dainties, as well as from fleshp; and with bodily abstinence they conioyned prayer, repentance, deeds of charitie, rea∣ding holy Scripture, inward mortificationq, &c. But our Aduersaries teach, That drinking of Wine, taking of Ele∣ctuaries, Conseruesr, and other delicates, euen after a sensuall manner, breake not their fasting.

Now for the conclusion of this Section, I aduise T. W. P. once againe to reuiew S. Hierom, before he pre∣sume

to make the fasting commended by him, a sampler of his Romish hypocrisie.

Article 12. Keeping set houres of Prayer; as in the mor∣ning, at the third, the sixt, the ninth, euensong, and midnight.

Our Aduersarie would hence extract his Popish Ca∣nonicall houres: but neither the number, (for Popish houres are seuena) nor the the time, neither yet the form and matter of the seruice agree.

Midnight is none of the Romane houres; and the matter of Paula her seruice, were praiers, thanksgiuings, and Psalmes, taken out of the holy Scriptureb, vsed in a knowne tongue, and ioyned with vnderstanding and in∣ward deuotion. But our Romists Canonicall houres consist (very much) of inuocation of Saints and An∣gels, of superstitious blessing of Creatures; Hymnes and chauntings in the honour of the Virgin Marie; and the parcels of Scripture vsed in their seruice, are miserably and ineptly peruerted to superstition. Also this seruice is performed in an vnknowne tongue, which many times the Priests themselues vnderstand notc: and according to their doctrine it is not materiall, whether any person present vnderstand a word of it or notd. Neither is in∣ward deuotion necessarie to the substance of this seruice, but onely for greater perfectione: nor yet any particular attendance to the wordsf, or actuall attention to the mat∣ter in hand, or to the end in generall: but onely an atten∣tion virtual, which is, that one going to Mattins or Euen∣song,

purpose to fulfill the commaundement of the Churchg; and admit that in rehearsing these Orisons one pronounce the words softly, that others can scarse heare, or in false orthography, or wherrie them ouer as one troales an emptie cart; and if the mind wander and be distracted, yea, if one whisper with another; and salute commers in, or subscribe his name; yet entertaining no wilfull cogitation repugnant to the generall end of ser∣uing Godh: This externall worke of babble and lip-la∣bour, is diuine worship; and doth impetrate, satisfie and merit for themselues and others.

Also the Papists concerning the time of canonicall houres, turne night into day, and one houre into ano∣ther: midnight Euensong is said at Sunne settingi; the Mattins of the next day may be rehearsed ouer nightk. And if a Priest post ouer all the canonicall houres by nine of the clocke in the forenoone, because he would go to pastime, and sport himselfe the rest of the day, he com∣mitteth no mortall sinnel.

Thus the superstition of Popish canonicall houres agrees with the practise of Hierom and Paula, like the croaking of Frogs in a marrish with Dauids harpe.

Article 13. The difference of little and great sinnes.

We acknowledge the same difference of greater and lesser sinnes which this Father did, and subscribe to his doctrine concerning the same, deliuered in his Epistle to

Gelantiam, where he saith; It was the error of the Stoickes to deny the difference of sinnes, and to equall a scape or small thing done amisse to a hainous crime. We beleeue there is great diuersitie of sinnes, because we reade the same; and yet wee iudge, that it is verie safe to beware of small sinnes as if they were great, &c. Neither doe I know whether we may call any sinne small, seeing it is committed with a certaine contempt of God. And he is most prudent who respecteth not so much the quantitie of the thing commanded, as the dignity of the commander.

All the Protestants in substance of matter, acknow∣ledge a difference of veniall and mortall sinne in persons regenerate, and many of them admit the tearmes and forme of speechn. But in the sence and exposition of this distinction, we differ from the Papists, 1. by denying that any sinnes are veniall by nature, or by the morall lawo, and that in persons iniust or not regenerate, though there be a difference of offences, yet there is not such a difference, as for any of their sinnes to be by nature ve∣niall.

2. In persons regenerate diuers sinnes are veniall by indulgence, and such as God in his mercy (reuealed in the couenant of grace) imputeth not to iust persons, so farre, as therefore to esteeme them worthy of his eternall wrath, and vnworthy of his grace. Prou. 20 9. Iam. 3.2. Rom. 7.17.23.24.

Foule and greeuous sinnes in such persons are mortal. 1. Cor. 6.9.16. Ezech. 18.21. and continue so vntill they

be forsaken, Ezech. 18.21. and are obliterated by repen∣tance.

But offences of ignorance, forgetfulnesse, inconside∣ration, and whereunto there is not an aduised consent; and such as in regard of their matter, are not repugnant to the maine offices prescribed by the commandements of God: and notwithstanding which, the heart princi∣pally adhaereth vnto God, and which stop or quench not the gracefull operation of Faith, Hope and Charitie, to∣wards their maine obiect: these are veniall by indul∣gence, and compatible with grace, as hath formerly bene said.

Article 14. The vnlearned reading the Scriptures, ha∣uing a learned man for their maister.

The Protestants require the same humilitie and sobri∣etie in reading the holy Scriptures, which Saint Hierom and other of the Fathers dida. And our people haue lear∣ned Pastors and other helps, to instruct them in the vse of this profitable and godly dutieb. But the Papists vn∣der pretext of sobrietie, starue the people, Amos 8.11. and depriue them of reading the Scripture, vnlesse in such places where they cannot effect their purpose, as I haue formerly proued from their owne words.

Article 15. The learnedst confessing their doubting and ignorance, in the explication of the Scripture.

As a theefe when he would rob the house, putteth out

the light; so our Aduersaries indeuour to depriue the houshold of faith of the light of holy Scripture, Psal. 119.104. And to this end they amplifie the difficultie thereofc, and deny the same being translated into any vulgar language to bee the rule of faithd, and in stead thereof, they bring in Traditions, and old wiues fablese. But we rather beleeue the Lord himselfe, and the Primi∣tiue Fathers teaching vs, that the holy Scriptures are a light, 2. Pet. 1.19. giuing vnderstanding to the simple, Pro. 1.4. and making the foolish wise to saluation. 2. Tim. 3.15. And that euery thing concerning faith and good life, is found in plaine sentences of the Scripturef. And such things are so manifest, that they rather require an hearer then an expositorg: and all necessarie things are manifest in the Scriptureh: And although the profoundnesse of Gods word exerciseth our studie, yet it denyeth vs not vnderstandingi.

And for the better inabling of the faithfull, to be con∣uersant in reading holy Scripture to their edification, God hath ordained a publike schoole and visible ministe∣rie in his Church, Ephe. 4.12. which when it performeth his dutie aright, is duly to be heard, and people must re∣ceiue the sence of holy Scripture from the same, and not from any priuate spirit. Mal. 2.7. 2. Cor. 5.20. Heb. 13.17.

Article 16. Bishops and Priests singing, and carrying Candles in the day time at the buriall of the dead.

In the prime age of the Church, the Fathers taxed Gentiles for setting vp lights in the day timek: and about the 300 yeare, a Synod prohibited Christians to burne

Tapers in the Cemiterie in the day timel. And Vigilan∣tius, a Priest of Barcilo in Spaine, accuseth the vse there∣of as an Heathenish custome.

Neither can it be denied, but the ceremonie of vsing Tapers and Lampes at burials, was practised by the Hea∣thenm. Notwithstanding, some of the Fathers after the 300. yeare, that they might more easily draw the Gen∣tiles to Christianitie, did toleraten and admito (with an alteration of the end and manner) this, and some other ceremonies of the Gentiles in Christian Religionp: Wherein no doubt, their intention was godly, to wit, to vse their Christian libertie in matters adiaphorous, and not morally euill, according to the Apostles rule, Tit. 1.16. Rom. 14.14. and to amoue a present offence and oc∣casion, which hindred Gentiles from receiuing the Chri∣stian faith, to wit; the difference of outward ceremonies and customesq.

But in succeeding ages, when the Gentiles were con∣uerted, and the Church needed not further to accomo∣date it selfe to the weakenesse of the Heathen, and that things at first admitted by way of toleration, should ra∣ther haue now beene remoued and worne out: supersti∣ous persons contrary to this, make daily addition and in∣crease, borrowing more and more from the superstition of Iewes and Gentiles, vntill at length they ouerwhel∣med Christianity with an intollerable burden of ceremo∣nies, making the easie yoake of Christs Gospell heauier then the state of Iewes and Gentiles ^r: and by this meanes they obscured Gods truth, and onely made people ceremo∣nious, whereas they should haue beene pious.

Article 17. Church Seruice sung and vsed in Hebrew, Greeke, Latine, and Syrian.

That Seruice should be vsed in the Syrian language, seemeth repugnant to the Popish Tenet; which is, that there be onely three holy languages, wherein God de∣lighteth to heare the publike prayers and deuotions of his Churcha. But the Apostolicall rule and precept, was to pray with vnderstanding, and in a knowne language, 1. Cor. 14. And the Primitiue Fathers say; Let euerie one in their owne natiue speech pray to God, and extoll him with praiseb. And blessed is the people which vnderstandeth his melodiec. And let vs vnderstand our singings, and not powre out praises without vnderstandingd. And when you pray to God with Psalmes and Hymnes, let that be cogitated in your hearts, which is pronounced with your voicee. Tongues (saith Chrysostome) are vnprofitable, so long as they be not vnderstoodf. And Ambroseg, What benefite can he reape who is ignorant of the thing he speaketh? A certaine lay man liuing in the darknesse of Papistrie, propounded this question to a learned Priest, whether the praiers which he vnderstood not were profitable in the same measure, as those which were said by Priests; and he receiued an∣swer: That euen as a precious stone is of equall value in the hand of one who knoweth not the price thereof, as in a skilfull Lapidarie his hand: so Prayers are of equall vertue, being said with no vnderstanding, as with knowledgeh. By which si∣militude it appeareth, that Papists esteeme praiers to bee acceptable to God for the very externall worke, and that the Lord respecteth people for their vaine repetitions, and much babble. Math. 6.7.

And thus much for Saint Hierom, about whom our Aduersarie made an excursion, thinking to aduantage his Popish cause: but setting aside his verball and windie declamations, vpon which some of his followers will perhaps hungerly feed, he hath gained nothing, but is repelled like the Eccho.

Et in aëra succus Corporis omnis abit, vox tantum at{que} ossa supersunt.

Paragr. 2. Cyril of Alexandria, concerning Lay peoples reading of holy Scripture.

T. W. Cyril affirmeth, that Christ and his Apostles pro∣pounded the heauenly preaching vnto all, calling vnto their doctrine men and women of the baser sort: but he mentioneth not the Scripture, or women medling therewith. Our blacke White hath onely inuented it to proue himselfe a true Apostata.

Answ. By the name of heauenly preaching, Cyril vn∣derstandeth the doctrine of the Gospelli, which being first preached by liuely voyce, was afterwards by the will of Christ committed to writingk. And this holy Father maintaineth the generall reading of this heauenly do∣ctrine, contained in the Scripture by all sorts of people, saying:

The Scripture was therefore indited in a plaine and fami∣liar stile, that it may be vnderstood of small and great, excee∣ding the capacitie of nonel. And speaking of Children, he saith; Boyes or young Lads trained vp in holy Scriptures, are made most religiousm: And whosoeuer is conuersant in rea∣ding holy Scripture, is made better by it, and becomes profi∣table

to othersn. And in another placeo, Diuine reading, daily prayer and the word of doctrine, are the nutriment of the soule: And, nothing is difficult to them who are conuer∣sant in the Scripture as they oughtp. The Scripture is able to make such as are trained vp in it, wise, approued, and of suf∣ficient vnderstandingq. The beauty of veritie and the exact knowledge of truth, and all manner of good instruction, whereby one is made compleate, conspicuous and glorious in vertue and good workes, are contained in holy Scripturer.

And from these illustrious sentences of Cyrill, with whom consent other Fathers, it appeareth, that the Pro∣testants faith concerning generall reading of holy Scrip∣ture, and the perfection and perspicuitie thereof in mat∣ters necessarie to saluation, is the doctrine of the Catho∣like Primitiue Church, from which the Papists are de∣parted: and so the reproach of Apostata vnworthily im∣puted to D. White, meritoriouslie seiseth vpon this P.P. and his Compeers, from whom no borith or Fullers sope can cleanse the fowle staine of wilfull Apostasie. 2. Thess. 2.3.

Notes

• a

  Tertul. cont. Marc. l. 5. c. 19. Omnes baereses ex subtiloquen∣tiae viribus & Philosophicis regulis constāt. De praescrip. c. 7. De praescrip. c. 7. Euseb. hist. l. 5. c. 25. Chrys. prolog. in 1. Cor. Hieron. in Esa. l. 9. c. 28. & in Ierem. l. 1. c. 2. & contra Pelag. ad Cresiphon.
• b

  Aug. de Gen. ad lit. l 7. c 9.
• c

  Hieron. in Hos c. 7.
• d

  Hieron. l. 7. E∣sa. c. 19.
• Espenc. com. Tit. ca. 1. digr. 2. pa. 105. Quasi vero haere••es ex Scripturarum studio, ac non potius ex neg∣lectu & igno∣rantia nascan∣tur?
• e

  Chrys. arg. ep. ad Rom.
• f

  Bern. serm. paru. s. 64. Greg. in ep. ad Leand. praefix. moral. Chrys. 1 Cor. hom. 6. Qui sa∣lutem consequi volunt, Scriptu∣ris vacent.
• g

  Aug. ad Vo∣lus. ep. 3. Greg. Rom. ep. prae∣fix. moral. sup. Iob. ad Leandr. ca. 4. Diuinus sermo, ficut mysterijs prudentes exercet, sic plerumque superficie simplices refouet. Habet in publico vnde paruulos nutriat, seruat in secreto, vnde mentes subli∣mium in admirationem suspendat. Quasi quidam quippe est fluuius, planus & altus, in quo & agnus ambulet & elephas natet.
• h

  August. contra Faust. Manich. lib. 22. cap. 97. Neque medi∣cinae vitium est, si vel insani sc∣ipsos, vel ma∣ligni alios, fer∣ramentis medi∣cinalibus peri∣munt.
• i

  Tripar hist. l. 1 c. 12. Arius in ordine presby∣terorū erat, &c.
• k

  Hieron. ••up. Hos. c. 10.
• l

  Gers. de defect viror. eccl. n. 48. Aen. Silu. hist. Austr. 852.
• m

  Aug. in Ioh. tr. 50.
• n

  Aug. de doct. Christ. l. 3. c. 1.
• o

  Theophylact. c••m Ephes. 6. Aug. de Temp. ser. 55. Non so∣lum vobis ••uffi¦ciat, quod in Ecclesia lectio∣nes diuinas au¦ditis, sed etiam in domibus ve¦stris, aut ipsi le∣gite, aut alios legentes requi∣rite & libenter audite.
• a

  Espenc. com. in Tit. 2. pa. 257. Hieronymus, tantus alioqui mulierum ad Scripturae stu∣dium & lectio∣nē hortator, &c. Hieron. in Psal. 86. Dominus narrabit, & quo∣modo narrabit? non verbo, sed Scriptura. In cu∣ius Scriptura? in populorum, &c. Dominus narra∣bit, in Scripturis populorum, in Scripturis san∣ctis. Quae Scrip∣tura populis omnibus legi∣tur, hoc est, vt omnes intelli∣gant, non vt pauci intellige∣tent, sed omnes. Hieron. ep. 27.
• b

  Ib. Scripturas sanctas memo∣riter tenebat.
• c

  Ipsa assidere lectulo, &c. om∣nium ancilla∣rum praeuenire officia.
• d

  Epist 7.
• imbitat.
• e

  Epist. 9.
• f

  Epist 10.
• g

  Epist 8.
• h

  Ep. 14.
• i

  Ep. 12.
• Hieron com. 3. cap. epist. ad Coloss.
• a

  Arbor. Theos. to. 1. l. 8. c. 11. Sacrae literae o∣lim verlae erant in vulgarem lin∣guam, & eas Hieronymus in Dalmaticam linguam verti••.
• b

  Bellar. de verb Dei. l 2. c. 15. Vi∣demus concedi¦lectionem eius∣modi librorum ijs, qui cum fru∣ctu vti possunt, id est, ijs qui fa∣cultatem ab or∣dinario obtinu∣erint. Gretsar. def.
• c

  Stapl. rel. c. 5. q. 3 ar. 4 Peres. A••ala de trad. p. 1. Bellar. Le∣desm. P. Soto. Hosius.
• d

  Stapl. ib. ar. 4. explic articuli.
• e

  Arbor. the osoph. tom. 1. l. 8. c. 11. Qui sacras literas in vulgatem linguam transferunt, sunt ipsi haeresium fontes & seminaria.
• Stapl. ib. pag. 531.
• f

  Asor. instit. mor. p. prim. l. 8. c. 26. Quaeres an permittantur conscripti vul∣gari lingua, pre∣cationum hora∣riarum libelli, in quibus conti∣nentur Psalmi & Cantica ex Biblijs excerp∣ta? Resp. In In∣dice Hispaniēsi regula 6. & 7. omnes huius∣modi libri con∣scripti lingua vernacula pro∣hibentur. Et in Indice nouissi∣me edito, iussu sanctissimi Do∣mini nostri Cle∣ment. 8 obseru. circa regulam 4 prohibentur sa∣crae Scripturae partes, tam noui quam veteris Testamenti. Et insuper sum∣maria & etiam compendia historica Bibliorum, & librorum sacrae Scripturae, quocunque vulgari idiomate con∣scripta, & quidem inuiolate praecipitur obseruandum.
• g

  Index Clement 8. circa reg. 4. Trid. animaduertendum est, circa supra scriptam quartam regulam Indicis, felicis Rectoris Pij Papae 4. nullam per hanc impressionem & editionem de nouo, tribui facultatem Episcopis vel inquisi∣toribus, aut regularium superioribus concedendi licentiam, emendi, legendi, aut retinendi Biblia vulgari lingua edita cum hactenus mandato aut vsu sanctae Rom. Eccles. & vniuersalis inquisitio∣nis, sublata ijs fuerit facultas concedendi huiusmodi licentias.
• h

  Posseuin. appar. sac to. 1. verbo Biblia. Versio Italica, Versio Gallica: ex Caluiniana versione, plura extemporarie in multis locis, desumpta fuerunt, &c.
• i

  Index Hispan. reg. 6. Prohi∣bentur Biblia, vulgari lingua, cum omnibus suis partibus (ac si dicat, Bib∣lia & eorum partes. Asor. l. 8. c. 26.)
• k

  Spartian. vita Adrian.
• l

  Stapl. rel. c. 5. q. 3. ar. 4. pa. 535. propter cor∣ruptas haereticorum translationes, &c.
• a

  Hostibus haud tergo, sed forti pectore notus.
• b

  Iren. cont. haer. l. 1. c. 15.
• c

  Bellar. de ec∣cles l. 4 c. 5.
• d

  Petr. Galatin. de arcan. Cath. verit. l. 1. c. 1.
• e

  Talmud. Quid debeo facere & sac••am? H. si md. harm. Euang. Sixt. Senens. Biblioth. l. 2. v. Traditio
• f

  Epiphan. haer. l. 1. c. 16.
• g

  Hier in Esa. l. 3 c. 8 Ioseph. an••q l 13. c. 21. Dr••. de sect. l. 2. Epiph haer l. 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pa. 20.
• a

  Iustin. Martyr. apol. 2. Iren. l. 3. c. 20. Basil. orat. in 40. Martyr. Ambros. ser. 39. Aug de ciu. Dei, l 8. c. 27.
• b

  Peres. de trad. p. 3. cum partes honoris sint, de sanctis recte sen tire, eos & res ip sorum venerari, viua ipsorum exempla vene∣rari, Deū in ipsis laudare, & ipsos in Deo, &c.
• c

  Asor. instit. mor. p. 2 l. 5. c 16. Sacris honoribus & religioso cultu: eius nomine & inuocatione, altaria esse erigenda, templa aedificanda, festos dies celebrandos, eius imaginem ad venerationem in ecclesia ponendo, eius reliquias pretiosis capsulis, &c. missae sacri∣ficia in eius honorem & laudem Deo offerenda, & diuina officia, ei persoluendo. P. Emil. de gest. Francor. l. 5. Tho. Becket martyrij laudem cruenta morte nactus est. Defuncti memoriam sacra∣uit Alexander, araeq́ue illius nomini dicatae.
• d

  Aug de Ciuit. D•••• lib. 22. c. 10. Nos M••rtyrib••s nō ••••••••la sicut dijs, sed memo∣rias sicut homi∣nibus mo••tuis, quoru•• apud Deum spiritus viuunt, ••••bri∣camus, &c. Durand. Ration. diu. l. 4. c 35. Ad lat••••am pertinēt templa & alta∣ria. ••••erdotia, sacrificia, ••esti∣uitates, ceremo∣niae, & huius modi, quae soli Deo exhibenda sunt. iuxta illud, Dominem Deū tuum. adorabis, &c.
• e

  Suar. 3. Tho. ••. 1. d. 52. §. 3. A∣doratio sanctis exhibita est quo∣d••m modo d••••••∣••a. Certum est, h••nc cultum sanctorū valde conianct•• esse, cum ca••tu diui∣n•• & ••acris ad religionem Dei spectantibus perfici.
• f

  Casland. consult art. 21. Vulgi imperitia, diuinos honores sanctis attribuit, vt cum templa, arae, sacrificia, acerdotia, vota, festi dies, non tantum memoriae, sed honori, & cultui Sanctorum conse∣crata putantur &c.
• g

  Hieron. ad Ripar. ep. 55. Non colimus & adoramus, &c. Vid. Arbor. the∣osoph l. 1. ca 37. Chrys. hom. 7. de Natiuit. Machab.
• h

  L. cont. Vigilant. Quis aliquando. Mar∣tyres adorauit?
• i

  Euseb. hist. ec∣cles. l. 4. c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyril. Alex. lib. 6. contra Iulian. Aug. cont. Faust. lib. 20. cap. 21.
• a

  Aug. de doct. Christ. l. 3. c. 5. Cauendum ne figuratam ora∣tionem ad lite∣ram accipias.
• b

  Isidor. orig. l. 6. c. 7. Panagy∣ricum est licen∣tiosum genus dicendi in lau∣dibus, in cuius compositione, homines multis mendacijs v∣tuntur.
• c

  Euseb. vit. Const. l. 5.
• d

  Fest. inuent. cruc. O crux splendidior cun∣ctis astris, mun∣do celebris, ho∣minibus mul∣tum amabilis, sanctior vniuersis. Salua praesentem cateruam in tuis laudibus congregatam. Of∣fic. diur. ad vsum Rom. O crucis victoria & admirabile signum: in coelesti curia fac nos cap∣tare triumphum. Ib. 2. Noctur. antiph.
• e

  Offic. Rom. in fest. exalt. Crucis. & in Dom. pas∣sione.
• f

  Suar. to. 1. 3. Tho. d. 52. §. 4. Per tropum & prosopope••an explicanda est Bella•• de imag. c 24.
• g

  Hieron ep. 3. Quicquid dixe to quia ille non audi••, mutum videtur, cum quo loqui non possumus de eo loqui non desi∣namus, &c.
• h

  Hieron. l. con. Vigil.
• i

  Bellar. de beat. sanct l. c 20 Di¦cunt Protestan∣tes, Sanctos pro nobis orare in genere. Rainol. de i••••ol. Eccles. ••om. l. ••. c. 3. Gecolampad. ad serm Chrys. de inuent. & Maxim. Martyr. M••lancth loc. com, Manlij. ••ol. 151. Brent. ad ca. 16. Luc. Aug sup. Psal. 85 ad finem
• l

  Aug l de cura pro mort. c 13. & 14 & 15.
• m

  Cling. loc. com. li 4 c. 42. Est Deus speculum, in quo vident Sancti in coelo nostras orationes. Est Christus verbum Dei, quod hoc reuelat Sanctis.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Antonin. sum. hist. p. 3. tit. 23. c 6. Ecclesiam intrauit genua flectens, corde sanctum Petrum rogauit vt scelus suum ignosceret. §. 5. reatum suū confitens Deo, & beato Petro. Math. Paris. in Rich. 1. Nunc saluatorem mundi, nunc matrem eius virginem glori∣osam, nunc si∣mul omnes ele∣ctos Dei inuo∣cabam, licet specialiter per intercessionem pijssimi, sanctis∣simiq́ue Nicho∣lai, sperarem consequi petiti∣onis effectum. pag. 177. Willernus serm. gratiar. actionis in fine. lib. sup. sentēt. Francisce pater inclyte, &c. menti meae quantis viribus inspirasti non occurrit: fui erga te saepe ingratus, sed parce filio tuo, ad te modo confugienti, quem exoro attentius, me vt semper velis habere com∣missum, &c. Cassand. consult. ar. 21. Non defuerunt viri celebres, (Gabr. Biel) qui assererent id quod Hester Assuero promisit, se petenti dimidium regni daturum: in Maria completum esse, in quam Deus regni sui quod iudicio & misericordia constat, dimidium, hoc est, misericordiam transtulerit, altera sibi regni parte retenta.
• m

  Bernard. serm. 2. Aduent. Vide Bern. serm. 4. sup. Missus est. Gabr. Biel. Can. Miss. lect. 32. A. Aduocatum habere vis, ad ipsum, & Mariam re∣curre.
• o

  Bonauent. P••alter. minus. read the whole. Offic. Rom ab octa ••. Pent. vs∣que ad adu. sal∣ue Regina. ma∣ter misericor∣diae, vita, dulce do, & spes no∣stra, ad te cla∣mamus exules silij Adam: ad te suspiramus ge∣m••ntes, &c. eia aduocata nostra &c.
• p

  Missal. Satisb fest. Th. Becket. Anton. sum. hist p. 3. tit. 23. c 4 3. 7. de vir∣tute & meriti sancti Dominic. considens, &c. Ib c 7 §. 13. Sencti Thomae meritis se re∣commendantes ••per••e sunt au∣••es eorum. Biel. can. Miss. lect 30 l. n. Ob secro te p••jssi∣me Domine Iesu Christe, vt per merita bea∣••••ssinae virginis, &c. & omnium Sanctorum &c. doceas me, &c. Offic. paruum b. Mar. ad Matut. Precibus & meritis B. Mariae perducat nos Do∣minus ad regnum coelorum, &c. Leo Hostiens. l. 2. c. 27. Benedicti meritis & ope. &c. Legend. aurea, in sanct. Aegidio.
• q

  Greg. Naz cont. Iulian. or. 1. Gr. Naz. or. funebr. Gorgon.
• r

  Trid. Concil. sest. 25.
• s

  Tertul. lib. de orat. Cyprian in Dom. orat.
• g

  Iustin. Martyr apol. 2. Tertul. apol. c. 39.
• h

  Euseb. hist. lib. 4. cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pag. 38.
• i

  Tertul. de orat c. 12.
• k

  Cyprian. de orat Dom.
• l

  Pigh cont. Ra∣tisb. l. 13. Ho∣rant. loc. Cath. l. 3. c. 21. Suar. 1. in 3. Th. q. 52. d. 41. §. 1. Sal∣meron. 1. Tim. 2. d. 8.
• m

  Horant. loc. Cath. l. 3 c. 21.
• n

  Peres. Aial. de∣trad. p. 3. de cultu Sanctor.
• a

  Hieron. ep. 27 Ipsum{que} propriū Augelum, qui custos fuit & comes admira∣bilis foeminae.
• b

  Caietan. com. Math. 18. Sixt. Senens. biblioth. l. 6. an. 77.
• c

  Lud. Molin 1. Tho. q. 113. disp vnica.
• d

  Zanch. de op. creat. l. 3. c. 15. Cuique electo ordinarie, cer∣tum proprium∣q́ue Angelum, qui perpetuus sit eius custos & comes, &c.
• e

  Serrar. Iesuit. com. in Tob. c. 12. q. 22.
• f

  Becan. de offic Angel c. 10.
• g

  Al. Hal. p. 2. q. 41. m. 4. ar. 4. Th. A q. 2. d. 11. q. 3. ad 5. & par. 1 q. 113. ar. 4 ad 3.
• a

  Hieron. prae∣fat in Paraleip. Sanctam Scrip∣turam Iucidius intuebitur qui Iudaeam oculis comtempla. tus sit. Euseb. hist. l. 6. c 9. Chrys. ad pop. Antioch. hom. 66. Pau∣lin. ep. 11. ad Se∣uer. Niceph. hist. l. 5. c. 10. A∣lexander profi∣ciscitur Hie∣rosolyma 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Hieron. ad Marcel. ep. 17. ad Demetriad. ep. 154.
• c

  Greg. Nissen. orat. de ijs qui adeunt Hiero∣solyma.
• d

  Extra. com. de poenit. & re∣miss.
• e

  Tursellin. Ie∣suit hist. de Dom. Lauret. Espenc com. Tit. 1. pag. 133. Vt mirentur boni viri, illa, de Papae con∣scientia, aut etiam alicuius boni viri, posse procedere. Bergom. supplem. chron lib. 13 anno 1227. bonis temporalibus Pontifici deficientibus, ipse delatis per vrbem, supplicando, Apostolorum ca∣pitibus, populum ad commiserationem in ipsum permouit. Papir. Masson de episc. vrb. lib. 5. in Bonifacio 8. Iohannes Villauencentius refert, toto illo anno, 200000 millia praeter ciues Romae vixisse, seq́ue testem facit, auri & diuitiarum, quas Pontifex illo anno congessit, &c. & lib. 6. in Bonifacio 9. A quinquagesimo anno, ad tricesimum, Vrbanus sextus Iubilaeum reduxerat, siue rogatus in gratiam Romanorum, siue spe quaestus. Et in Alexandro 6. Iubilaeum publicari iu∣bet, ingensq́ue hominum numerus, pietatis causa Romam confluxit, AMPLASQVE OPES attulit.
• f

  Iou illustr. vir. vita Leo. 10. l. 4 Indulgentias vetera Pontificum ad parandam pecuniam instrumenta. Vide Theod. Niem. de schism. Pap. lib. 1. cap. 68.
• g

  Illis sunt auri fo∣dicae.
• h

  Polydor. Vir∣gil. de inuent. l. 8 c. 1. Platina in Bonifacio 9. Auentin. annal. l 7. Maximam fenestram ad nequitiam pa∣tesecerunt: ple∣rique ansa hinc accepta inimi∣cos suos tolle∣bant. Vincent. Hispan. Homines & mulieres peregrinando frangunt sibi collum, & efficiuntur peio∣res: quia aliquando vadunt castae, & redeunt meretrices. Verger. de idol. Lauret. pag. 64. Lam∣bert. Scaf. hist. German. Peregrinationem Hierosolomitanam aggressus sum, zelo Dei, vtinam se∣cundum scientiam.
• i

  Hieron. epist. 13.
• a

  T.W. pag. 24. adoration of the Crosse.
• b

  Hieron. ep. 27 prostrata ante crucem, &c. Cernere se o∣culis fidei, &c.
• c

  Bellarm. de imag. l. 2. c. 24.
• d

  Llamas sum. eccles. 3. part. ca. 3. Tenemur viuificae crucis vexillum ado∣rare, &c. ado∣ratione latriae.
• e

  Ambros. orat. funebr. de obitu Theodofij. Cyril. contra Iulian. l. 6. Minutius Foelix. in Octau. l. 8. Arnobij.
• e

  Canon. eccles. of the Church of England. an. 1603. can 30. Hospinian. de orig. templ. l. 2. c. 20. In primor∣dio Ecclesiae pius & sanctus, &c. D. Fulk de success. eccl. cont. Stapl. pag. 443.
• f

  Legend. aur. in S. Francis: Allatam sibi a∣quam signo crucis edito be∣nedixit, & mox in optimum vi∣num conuersa est.
• g

  Bellarm. de imag. l. 2. c. 30. Duran. de rit. eccles. cath l. 2. c. 45. Bos. de sign. eccles. l. 2. c. 8.
• h

  Bellar ib. exi∣stimo, &c. ex opere operato valere signum crucis contra diabolum. Wil. Nubrigens. hist. Angl l. 2. c. 22. de quodam Ketello, &c. P. Cluniacensis ep. 1. c. 1. Quod dicunt crucem Domini non adorandam. Durand. Rational. l. 5. c. 2. Dionyl Carthus. de fest exalt. crucis. Tantam in cruce confidentiam habent fideles, vt eius signatione, se ab aduersitatibus tueri, & bonis firmari, & à daemonibus protegi credant & sperent.
• i

  Gratian d. 63 c quia. & de consecr. d. ••. c. si quis. 2. Kin. 18.4. Aug. de ciuit. Dei. l. 10. c. 8. Concil. Elibert. c. 35. Concil. Carthag. 3. c. 30. Concil. Antisiodor. c. 3.
• g

  Hieron ep. 53 ad Ripar. Aug. de mor. eccles. cath l. 1. c. 34.
• h

  Vide Wolph. memorab. to. 2. an. 1525. p. 233. & pag. 785. Espenc. com. Tit. 1. pa. 129. Baron. an. 1008. n. 1. Glab. l. 3. c. 6 Dicitur virgae Mosis inuenisse partem, ad cu∣ius rei famam conuenerunt quique fideles, ex Gallia, Italia, & transmarinis regionibus, &c Baro. an. 1100. n 10. The lance is found wherwith Christs side was pierced. Sigo. de reg. Ital. l. 7. A brazen Serpent made of the same brasse which Moses his Serpent was, at Millan in Saint Ambrose his Church. Bergom supplem. chron. lib. 10. anno 592. Tunica inconsutilis Domini nostri, &c. ea tempestate inuenta fuit &c.
• i

  Hieron. con∣tra Vigilant. Aug. de Ciuit. Dei. l. 8. c. 26. & l. 22. c. 8. Chrys. ad pop. Antioch. hom. 66. & 2. Cor. hom. 26. in fine.
• k

  Iuel reply. art. 1. pag. 39. Chemnit. exam. Trid. Concil. p. 4. de reliq. sanctor. Hospin. de orig. templ. l. 2 c. 7. Wolph. com. 2. Reg. 13. in fine.
• a

  Hieron. ad Paulin. ep. 13. Si cupis esse quod diceris Monachus, quid facis in vrb. &c. Azor. inst. mor. p. 1. l. 12. c. 19.
• b

  Hieron. vita Hilarion. Aug. l. de oper. Monach. c. 28.
• c

  Hieron. ad Heliodor. ep. 3.
• d

  Id. ad Eustoch. ep. 22.
• e

  Polydor. de Inuent l. 7 c. 1. Nullom voto••ū vinculum.
• f

  Antonin. sum. hist p. 3 tit. 23. c. 1. §. 2. Domi∣nico & ordini suo B. virgo Ma∣ria, habitum ge∣standum osten∣dit & colorem.
• g

  Ib. c. 2. § 2. Dominicus ex magna charita∣te, tres sibi dis∣ciplinas, cum cathena ferrea quotidie sibi dabat vsque ad sanguinis effa∣sionem: vnam pro peccatori∣bus in seculo degentibus, &c. secundam pro hijs qui in pur∣gatorio, &c. tertiam pro suis peccatis, quae tā modica & leuia erant vt pro eis satisfaceret, &c.
• h

  Ambros. l. 10. ep. 82.
• i

  Aug. epist. 76. Hiero. ad Rust. ep. 4. & ep. 22. & ep. 27. & ep. 13. Polydor. de Inuent. l. 7. c. 1.
• k

  Epiphan. l. 2. haer. 41. in fine. Hieron. ep. 8. & ep. 47.
• l

  Athanas. ep. ad Dracont. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pa. 739.
• m

  Aug. de haeres. haer. 41.
• n

  Gers. de defect. vir. eccl. n. 61. Abbates & Monachi, sunt plus officiales fisci quàm Christi, totis nisibus militantes mundo, &c.
• o

  Bern. apol. ad Willel. Abbat.
• p

  Bern. ep. 42. in fine. ad Henric. Se∣nonens. Archiepiscopum.
• q

  Lamb. Scaf∣nab. Germ. Fra∣ter eius Henri∣cus, &c. instin∣ctu daemonis monast. cam vi∣tam professus est.
• r

  Gers. de def. vir eccles. num. 65. Claustra monialium facta sunt quasi prostibula meretricum. Iouian. Pontan de bel. Neopol. &c. Vestalium monasteria ita amatoribus patent, vt instar lupanariorum sint. Honor. Aug. Dial. de praedest. & lib. arb. in immunditiei sorde computrescunt.
• s

  Aug. sup. Psal. 63.
• t

  Math. Paris in Henric 3. p. 592.
• u

  Epist. 165. de∣scriptio Viennae.
• x

  Papir. Masson de episc vrb. l. 6. in Clem. 5. Religiosi quam professi videntur paupertatē, prae cunctis mortalibus exosam habent.
• y

  Paraleipom. Viperg. an. 1328 Pap. Masson. in Ioh. 22. Iohan∣nes Pontif. con∣gestis in nume∣rato decies sep∣ties centenis florenorum au∣reorum milli∣bu••, &c. Vide P••atin. in Ioh 23 Henric. Token. Canonic. Mag∣deburg. Silua loc com.
• z

  Papir. Masion de episc. vrb. l. 6. in Clem. 5.
• a

  Cicarel. vita Sixti 5.
• b

  Bellarm. de Monach l. 2. c. 4••. Possessiones donatae eccle∣sijs & monaste∣rijs, quid aliud sunt, quam elec∣mosynae? Math. Patis. in Richard 1. Hu∣go Cestrensis e∣piscopus, omnia quae possid••bat in auto & ar∣gento, & gem∣mis, & vasis pretiosis, domibus religiosis & pauperibus erogauit.
• c

  Tho. Aqu. opusc. q 19 c. 6. Alex Hal. par. 4. q. 30. & 4. 31. Azor. instit. mor. par. 1. l. 13. ca. 1.
• d

  Epiphan. haeres. 61. Aug. de haeres. haer. 40. Baron. to. 5. an. 440. n. 8. Ambros. offic. l. 1. c. 30.
• e

  Al. ••lal. p. 4. q. ••1. m. 2 ar. 1. Re••p.
• f

  Hieron. ep. 27. Nulla sic ama∣uit filios, quibus a••tequa•• pro∣ficisceretur cun∣cta largita est.
• g

  Ib. Cum in largiendo esset profusior, argu∣ebam, &c.
• h

  Pareus com. Gen. 37.34. Hic gestus adiapho∣rus quidem per se, nec impro∣batus. &c.
• i

  Epiphan. l. 3. haeres. 80. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  Gers. p. 1. serm de vita Cler. Saepe mentiun∣tur hae vestes, dum aliud monstrant ex∣tra, aliud tegunt intra: exterius sanctitatem, in∣terius vilitatem &c.
• l

  Breuiar. Rom. de consecr. cu∣cul. Monach. orat Deum vt vestem illam ita benedicat & sanctificet, vt sit arma sortia ad tegendum pect. & tutum muni∣men contra spi∣ritum aeris, & ignita tela inimici, &c. Antonin. sum. hist. par. 3. tit. 23. c. 2. §. 1. Math. Paris. in Henric. 3. de Richard. episc. Cestrensi. pag. 840. Antonin. sum. hist. p. 3. tit. 24. c. 2 §. 6. Crebro pius pater (Fran∣ciscus) quasi seminudus, à populo relictus est: eo quod tunicas eius per particulas cum cultellis inciderent easq́ue deuote contra diuersa pericula, pro salutis remedio reportarent.
• m

  Antonin. ib. c. 2 §. 1.
• n

  Id. ib. tit. 23. c. 2 § 1. Vincent. spec. hist. l. 30. c 112. Surius tom. 5. Octobr. pa. 850. in S Dominic. loricato.
• o

  Sur. to. 5. in vita Francis. c. 5 pa. 589.
• p

  Math. Paris. in Henric. 3. pa. 328.
• q

  Anton. hist. p. 3. tit 23. c. 1. §. 1. Per hunc (Paulum) itur ad Christum, facilius per hunc. Nec mireris &c. quia doctrina Pauli, sicut & caeterorum Apostolorum, erat doctrina inducens ad fidem & obseruantiam praeceptorum: doctrina Dominici ad obseruantiam consiliorum, & ••deo facilius per ipsum itur ad Christum, &c. vid.
• a

  Lesseus. de in∣stit. & i••re. l. 4. ca 2.. dub. 2 Sub∣stantia ieiunij solum in duo∣bus sita est: in abstinentaia ci∣borum vetito∣rum & abstinentia secundae refectionis. Caietan sum. verb. ieiunium. Tota vis ieiunij consistit in prorogatione inediae vsque ad horam tardiorem. Llamas sum. eccles. par. 3. c. 5. §. 19. Ieiunium quod à Christianis obseruatur, cum modo ieiunandi & assignation•• dierū est mere iuris canon.
• b

  Less. de iust. & iur. l. 4 c. 2. du. 2. excessus cibi nō tollit ieiunium quo••d meritū. Tolet. instr. Sa∣cerd l. 6. ca. 2. Quamuis quis multum exce∣dat, non ob id soluitur iciu∣nium.
• c

  Azor par. 1. instit. mor. l. 7. c. 8. Tolet. instr. sacerd. l. 6. c. 2. Nauar. manual. ca. 21. n. 27. Ca∣ietan in sum. Llamas sum.
• d

  Caietan. sum. verb. ieiunium. Ad hoc videtur serotinum ien∣taculum redu∣ctum, vt non re∣ferat quid quis∣que sumat, si modum non excedat.
• e

  Caietan. ibid. Videntur om∣nes hij pluries comedere & non frangere ieiunium.
• f

  Azor p. 1. instit. mor. l. 7. c. 8. Omnes communi consensu testantur, id quod in potum sumitur, vinum, &c. non soluere ieiunium. Llamas sum. par. 3 c. 5. §. 24. Potus nunquam frangit ieiunium, neque mane neque vespere, etiamsi sit vini.
• g

  Llamas ib. §. 21. pa. 389. Caietan. sum. verb. ieiun Si vir ieiunando non potest debitum vxori reddere, non tenetur ieiunare: & similiter si vxor non potest se gratam viro seruare, si macilenta, pallida, &c.
• h

  Tolet. instr. sacerd. l. 3. c. 11. Azor. p. 1. mor. l. 7. c. 21. Gratian. dist. 28: c. presbyt. & de poenit. dist 3 ca. de poenit.
• i

  Azor. p. 1. instit. mor. l 7. c. 20. Sixt. Senens. bibl l. 6. annot. 106.
• k

  Nauar. ench. c. 21. Iac. de Graph. decis. aur. par. 1. l. 2. c. 37.
• l

  Bern. ep. ad Guil. Abbat. Altisiodor. sum. l. 3. tr. 7. c. 5. q. 5. Cum multi pisces sint aeque delicati, vel magis quam carnes: cur permisit ecclesia esum piscium, & prohibuit esum carnium? Resp. pro peccato Adae, non fuit aqua maledicta, & ideo non prohibetur ••sus piscium, quia viunnt in aqua: sed terra fuit maledicta, &c.
• m

  Tom. 4. Con∣cil. Sur. Synod. Treuit. an. 1548 oratio D. Pe∣largi.
• n

  Lindan. pano. l 3. ca. 10. & 11. vide pag. 121.
• o

  Caietan com. Act. 13 Habes in primitiua ec¦clesia spontanea ieiunia.
• p

  Hieron. ep. 27. Vino. & liqua∣mine, & pisci bus, & melle, & reliquis quae gustui suauia sunt, &c.
• q

  Hieron. cont. louinian. l 2. & sup. Ioel. c. 1.
• r

  Siluest. sum. verb. ieiun. n. 20. Potus vini, & e¦lectuar a, &c. ex sensualitate sumpta non fran gunt ieiunium.
• a

  Azor. p. 1. mor. instit. l. 10. c. 1. Epiphan. haer. 80. in fine, hath but two or three houres: and Hierom 6.
• b

  Hier. ib. Psal. terium canta∣bant, &c.
• c

  Catharin. an∣not. con. Caieta. cited by Sixtus Senens. l. 6. bibl. an. 263.
• d

  Iac. Graph. decis. aur. p. 1. l. 2 c. 52. n. 15.
• e

  Ib. c. 53. n. 16. qui caret deuo∣tione non pec∣cat.
• f

  Bellar. de bon. oper. l. 1. c. 18. Tolet. instr sac. l. 2 c. 13. Less. de iust. & iur. l. 2. c. 37. d. 2.
• g

  Azor. p 1. inst mor. l. 10. c. 10. Naua Man. c. 25 Siluest. sum. v. hora. n 14. Iac. Graph. ib. c. 52. n. 4. & 8. Vide Bellarm. Tolet. Lesseus. Nauar. &c.
• h

  Azor. ib. c. 11. Iac Graph. ib. n. 8 & 18. Durand. 4. d. 15. q. 12. n 6. Paluda. 4 d. 15. Antonio. 3 tit. 13. c. 4. § 8. Angel. v. hora. Tabien. v. hora. Siluest. v. hora. Ioh. Medina, de orat. q. 15. and many later Ca∣suists. Caietan. opufc. to 2. tr. 4. Clericus obli∣gatus ad horas, si praeter inten∣tionem euaga tur, excusatur ab intentione. Dum cantatur Kyrie (in Missa) potest licite sacerdos, dicere horas canonicas.
• i

  Azor. ib c 9. Tolet ib. l. 2. c. 13. Nauar. Siluest. &c.
• k

  Tolet. ib. l. 2. c. 13.
• l

  Iac. Graph. decis. p. 1. l. 2. c. 53. n. 19.
• m

  Hiero. ep. 14. Cyprian. ep. 52. n. 10. Alia est Philosophorum & Stoicorum ratio, quia di∣cunt omnia pec cata paria esse. Aug. cont. men∣dac. ad Consent. cap. 15. Orig. in Ezech. hom. 9. Hieron. l. 2. con. Iouinian. Chrys. hom. de praem. sanct. & gehēna malorū. Ambros. com. Rom. 4.
• n

  The Lutherās Pet. Mart. com. Rom. 6. D. Field of the Church, l 3. c 32 We denie not the distinction of veniall and mortall sinne.
• o

  Chemnit. loc. com. p. 2. de iustif. Sola do∣ctrina fidei mō∣strat discrimen pec. mortalis & venialis. &c. fons erroris apud scholasticos, quod fine re∣spectu fidei ex sola lege discrimen inter mortale & veniale pecc. constituerunt. Aug. enchir. c. 70. de quotidianis, leuibus, breuibusq́ue peccatis, &c. De Symbolo ad Catechum. l. 1. c. 6. to. 9. Non dico vobis, quia sine peccato hic viuetis, sed sunt venialia, sine quibus vita ista non est. De Temp. serm. 56. Sicut sine minutis pec. nullus vnquam aut fuit, aut esse poterit, ita sine capitalibus crimi∣nibus, lonante & auxiliante Deo, omnimodis, esse possumus & debemus.
• Gen 9 21. & 18. 12.15. & 19.8. & 27.19. Exod. 4.10.14. & 32.19. 2. Chron. 19.2. & 35.22. Iob 40.5. Mat. 16.22
• a

  Calu. com. in Act. 8. v. 31.
• b

  Aug. de temp. ser. 56. Ib. ser. 55 Si Scripturas diuinas aut ipsi non legimus, aut legentes a∣lios non liben∣ter audimus, ipsa nobis me∣dicamenta con∣uertuntur in vulnera, &c.
• c

  Bellar. de verb Dei, l. 3. c. 1. Greg. Val. to. 3. d. 1. q. 1. p. 7. Mulhusinus de fide.
• d

  Stapl. Rel. c. 5. q. 3. ar. 4. pa. 5; 1.
• e

  Gers. de sign. Ruinae eccles. sig. 8. Fabulae & non sanae do∣ctrinae sunt. &c. quae non in re∣uelatione Spiri∣tus sancti, sed se∣cundum tradi∣tionem homi∣num consistunt.
• f

  Aug. de doct. Christ. l. 2. c. 9.
• g

  Aug. in Ioh. tr. 5.
• h

  Chrys. hom. 3. in 2. Thess.
• i

  Aug. de verb. Apost. ser. 13.
• k

  Tertul. apol. c. 35. &c. 36. Nec lucernis diē infringimus, &c lucernas meri∣die vanas pro∣ferre.
• l

  Concil. Eliber can. 34 35.
• m

  Plin hist. nat. l. 16. c 37. Virgil 11. Aeneid. in fu∣nere Pallantis. C. Tacit. hist. l. 3. in funere Ger∣manici. Sueton. in Calig c. 13.
• n

  Hieron. cont. Vigil. & Eras∣mus in schol. apparet hanc consuetudinem eo seculo, ma∣gis toleratam fuisse quam comprobatam.
• o

  Greg. Nissen. vita Greg. Thaumaturg. Theod. Euang. ver. l. 8. de Mar∣tyr. Prosp Aq. de promiss. 3. pro. 38. Euseb. de praepar. E∣uang. l 43. c. 7. Phil. Beroald. in aur. Asin. l. 11.
• Greg. m. Re∣gistr. l. 10. ep. 71 Duris mentibus omnia abscin∣dere, impossibi le esse non du∣bium est, &c. Theodorit. con. Graecos, c. 8. in fine.
• p

  Chem. exam. Trid. Concil. de reliq. Sanct. pa. 9.
• q

  Aug. ad Ianuar. ep. 119. c. 19. Gerson. part. 3 de vit. spir. lect. 2.
• a

  Bellar. de verb Dei, l. 2. c. 15.
• b

  Origen. cont. Cels. l. 8.
• c

  Aug. sup. Psal. 99.
• d

  Ibid.
• e

  Aug ep 109.
• f

  Chrys. hom. 35 in 1. Cor.
• g

  Ambros. com in 1. Cor. 14.
• h

  Anton. sum. hist. p. 3. tit. 23. c. 9. §. 5. Stapl. promptuar. Cath. part. 1. Do∣minic. Palma••ū.
• i

  Cyril. Al. cont. Iulian. l. 6.
• k

  Iren. cont. hae∣res. l. 3. c 1.
• l

  Cyril. cont. Iul. l 7. pa. 160.
• m

  Ibid. pa 162.
• n

  Ibid.
• o

  L. 9. in in Le∣uit.
• p

  L. 9. cont. Iu∣lian.
• q

  L. 7. cont. Iu∣lian. pa. 150.
• r

  Ibid. pa. 160.