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.

The second part of the Booke: Wherein T.W.P. accuseth D. White of deliuering many notorious vntruths, confessed to be such, by the most eminent Protestants and Do∣ctors of his owne side.

HAuing repressed this Aduersarie in his first incounter, wherin consisted the pride of his strength, I am now to proceede to his second part, the entrance whereof is loud and tumultuous, Math. 7.25. but of a light and windie nature, and hath more sound then force, as will appeare in the progresse thereof.

T. W. Lying is the second pillar which supporteth the whole weight and frame of Maister Whites worke. He deliue∣reth false assertions, vast vntruths, grosse lyes, acknowledged to be such by his owne brethren; By the most eminent and learned Protestants of Christendome, the most accom∣plished for their literature that euer liued, &c. I will choa∣kingly and irrepliably conuince him of notorious miscar∣riage: I haue thought good to supererogate with some in dis∣prouing his falshoods, &c.

Answ. It is reported of Marcellusa the Roman, in the stratagems of warre, that he leading on a time a small and weake army, caused all the Skullions, slaues, and seruitors of his hoast, to shout together with the Souldiers; and by

this meanes affrighted the enemie with a conceipt of a terrible incounter: Not vnlike hereunto T.W.P. begin∣neth with a terrible noyse; and as another Thersites or Shemei, beroareth Doctor White with the scandall and outcry of false assertions, vaste vntruths, grosse lies, &c. and then Thraso-like secondeth them with ostentation: But comming at length to encounter and blowes, he fighteth with a Bull-rush, and the choaking stuffe where∣with he glorieth to strangle Doctor White, (being of lesse force then Pope Adrians flyeb) melteth into froth and fatuity.

The summe and substance of this second part, may be comprised in this Syllogisme.

He which in an opposition to a common Aduersarie, deliuereth sundry positions, the contrary whereof is af∣firmed by many learned Diuines of his owne side, he vt∣tereth grosse lies, vaste vntruths, &c.

Doctor White in an opposition to a common Aduer∣sarie, doth thus; ergo Doctor White vttereth grosse lies, vaste vntruths, &c.

Answ. Exchanging the person, this obiection will pre∣sently returne the same way it came.

For thus I retort: He which in an opposition to a cō∣mon Aduersarie, deliuereth diuers positions, the contra∣ry whereof is affirmed by many learned Doctors of his owne side, he vttereth grosse lies and vaste vntruths, &c.

But T. W. D. Whites Aduersary hath done this: for he speaketh Contrarie to Canus, Surius, Baronius, and An∣dradius, about the Councell of Eliberisc; And contrarie to Gregorie Ariminense, Vasques, and Benius, in expoun∣ding Augustine about reprobation or sufficient graced, and contrarie to Stapletone, in saying that a man wan∣ting

inward vertues, is but an aequiuocall member of the visible Church: and contrary to Pighius and the Doctors of Colenf, touching the formal cause of iustification, &c.

Therefore T.W.P. Doctor Whites Aduersarie, vtte∣reth grosse lies, vaste vntruths, is an impostor, a fellow without a soule, and I know not what.

If this argument be good, the most Writers, except the Canonical, will proue guilty of grosse lying, and vaste vntruth: Gabriel Bielg speaking of the Doctors of the Church, saith; One Saint contradicteth another, Saint Au∣gustine opposeth Cyprian; and Augustine and Hierom are of a contrarie iudgement. And Guido de Perpinnianoh: Doctors are repugnant to Doctors, and Disciples to Disciples; yea, the Schollers to their Maisters, and this frequently, and verie often. Now therefore admitting that D. White in handling some questions, did varie from other priuate Writers, this can no more conuince him of falshood, then the difference betweene Scotus and Thomas, or Suarez and Bellarmine, doth them and others of the like.

Obiect. D. White in some of these vntruths, affirmeth, that not one Father, or any one Protestant taught such, or such a point, &c.

Answ. You should haue done well to haue named, where the D^r. vttereth this large assertion: for finding that you commonly ouer-reach, we credite you no fur∣ther then you proue.

T. W. 2. Obiect. In that Maister Whites vntruths doe make head against the Catholike faith, and strengthen the Protestants Religion: Other Protestants would not contra∣dict the same to the weakening of their owne cause, were it not that the euidence of truth on the Catholike side, doth force them thereunto; and therefore the voluntarie acknowledg∣ment

of any one such learned Protestant, must in reason ouer∣ballance many scores of others, not confessing so much.

Answ. In this obiection there be diuers loose branches: 1. all Doctor Whites assertions do not make head against the Catholike faith; for some of them concerne matter of fact, storie, manners, &c.

2. Other Protestants may possibly contradict Doctor White, not by euidence of truth, but vpon these occasi∣ons. 1. One man sees not all things, and diligence, la∣bour, & longer inquisition bring matters to light, which haue beene formerly not so well knowne. 2. The state of the question may either varie, or be more fully explaned and better vnderstood, and accordingly mens speeches may alter. 3. It is common with our Aduersaries, one of them to oppose another in the Controuersies which they maintaine with vs. Thus Bellarmine and Baronius con∣tradict Canusi, about Pope Honorius his falling into he∣resie. And Pighius, Catherinus, Gropper, &c. are thwar∣ted in their tenet, concerning iustification, originall sin, certaintie of grace, &c. by later Doctorsk.

But letting passe the former proposition, the assump∣tion, which is (Doctor White hath vttered vast vntruths, grosse lies, acknowledged to be such by the most eminent and learned Protestants, &c.) is insufficiently confirmed by this Aduersarie.

For first, vpon the examination of the thirty particular instances produced to the former purpose, it will ap∣peare, that Doctor White hath not vttered one manifest or notorious vntruth, affirmed to be such by the testimony of any eminent or worthy Protestant.

2. Where the Popish Priest vndertaketh to make re∣monstrance of his accusation, by the testimonies of the most eminent and learned Protestants: 1. Sundry of the Authors produced by him, are no Protestants; Dauid George is a damned Heretickem, Sebastian Francke, an Anabaptistn, Mathew Paris, a Monke of Saint Albons, placed by Bellarmineo among Popish Writers, and al∣ledged by him, and by Baroniusp and Sigoniusq, as a Romane Catholike. 2. Some of his Authors dwell at Non-suchr. 3. Diuers are so obscure and meane, that no man respecteth them. 4. Some are malecontents, and men blotted with singularity and nouelty. 5. Many of the testimonies alledged from such Protestants as are emi∣nent and learned in deed, are recocted Coleworts, glea∣ned out of Maister Briarlies Apologie, and are for the more part alreadie cleared by the learneds of our side.

The first vntruth, wherewith T.W.P. chargeth M. White, concerning triall of faith by antiquity.

T. W. Maister White speaking of the Fathers of the primitiue times, and of their iudgement in matter of faith, betweene the Protestants and vs, writeth; We are so well assured, (meaning of the resolution of the Fathers) that we embrace that kind of triall which is by antiquity, and daily finde our Aduersaries galled thereby. But this is ac∣knowledged to be a vast vntruth by Doctor Humphreyt, who taxed Bishop Iewell for giuing the Papists too large a scope: saying; That he was iniurious to himselfe, and after a ma∣ner spoiled himselfe and his Church. Also by Doctor Whi∣takeru,

who writeth; That the Popish religion is but a pat∣ched couerlet of the Fathers errors sewed together. Last∣ly, Lutherx traduceth the Fathers, calling them most blind and ignorant in the Scriptures, &c.

Answ. No man can better report anothers meaning, then the Author himselfe: and Campiany the Iesuite in his challenge, obiecting this place of Doctor Humphrey, was answered by the same Doctor himselfe then liuing, in this manner:z That he neuer blamed the reuerend Bishop Iewell, for challenging the Papists to a disputation out of the Fathers, but greatly commended the same: onely he iudged that the Bishop had yeelded the Papists a greater scope then was conuenient; to wit, in the largnesse of his offer, which was, that if in 27. Articles propounded by him, the Papists were able to produce one place out of any one Father of the first 600. yeares, plainely testifying the contrarie doctrine to those Articles propounded by him, he would then yeelde them the cause.

Doctor Humphrey affirmes, that Bishop Iewell lear∣nedly maintained his challenge, and failed not at all in the performance thereof, but did supererogate with his aduersaries more then he was bound. See his own wordsa in the margent.

2. Doctor Whitakers in all his writings, is resolute to submit the Protestants cause, to be tried by the Fathers, as witnesses of the truth: and he proclaimeth against Cam∣pianb and all other Papists, saying; Hearken, O Campian, the same most true and constant speech, which Iewell vttered at that time, when he challenged all you Papists to triall of an∣tiquitie,

of the first sixe hundred yeares, offering you, that if you were able to produce out of any Father or Councell, during that time, any one plaine and euident testimony, he would yeeld you the victorie: This very profession doe we all of vs make, we all vndertake the same, and will not breake pro∣mise.

So farre is this reuerend Doctor from allowing the primitiue Fathers to be patrones of Papistry, that he af∣firmes, they are wholly oursc in all materiall points, and he honoreth and preferreth them before other writers, commen∣ding the studie and reading of their bookes, to all iudici∣ous Diuines, and by their testimony in his disputations, he defendeth the truth of our faith.

Obiect. But he calleth Popery a patched couerlet, fra∣med of the errors of the Fathers.

Answ. It is confessed by our Aduersaries, that the Fa∣thers had their errorsd, and themselues in diuers cases challenge and censure them. There is none of the Fathers, saith Stapletone, in which something erronious may not be obserued. And Anselmef saith; In the bookes of those holy Doctors which the Church readeth as authenticall, some things are found wicked and hereticall: And Mulhusinusg the Iesuite; We know the Fathers were men, and erred some∣times.

Chrysostome and other of the Fathers, are charged by Stapleton, Sixtus Senensis, Tolet, Pererius, and Mal∣donate, to haue erred about freewill; and Clemens of A∣lexandria, Chrysostome, Theodorit, Hierom, Ambrose,

and Euthymius, erred about originall sinne, saith Doctor Stapletonh.

Before the Pelagian heresie arose, Augustine was de∣ceiuedi in the matter of diuine grace and freewill; and although the same Father is many times Orthodoxe in the question of Purgatoriek, yet at other times he vari∣eth (at the least doubtfullyl) from his owne sounder iudgement.

In these and the like cases it is verified, which Cyrilm speaketh vpon other occasion: That as Horseleaches sucke the naughtie blood out of the veines: so Papists excerpt that which is most imperfect and vnsound from the Fa∣thers; and thus Poperie, according to D. Whitakers, is, a patched couerlet, framed of the Fathers errors. But hence it doth not follow, that the said Doctor would not stand to their iudgment in such maner as my Brother vn∣dertaketh, that is, to the vnanimous consent of the Fa∣thers, or to the iudgement of the learnedest Fathers, or to the aduised or deliberate doctrine of the Fathers. It is possible for some Fathers to erre, and yet others to iudge aright. The same Father may sometimes vtter a strag∣ling and exorbitant sentence, and yet in other places cor∣rect himselfen.

Lastly, the Papists of a small error of the Fathers, may occasionally procreate a great one; as from praying for the dead, vsed in one respect by the Fatherso, the grosse praying for the dead, with a reference to Purgatorie. Now this is the patched couerlet which Doctor Whita∣taker meaneth, implying no scurrility as this Popish priest obiecteth, but truly taxing the slipperie dealing of Popish Hucksters in abusing Fathersp.

3. Concerning Luther, euen as in sacred Scripture the

Prophets, Esa. 1.11. and 66.3. and the Apostles, hauing to deale with Hypocrites, which placed iustice in out∣ward ceremonies, vtter diuers speeches in disgrace of le∣gal rites, not depressing the same in themselues, but shew∣ing they were vnprofitable to such as abused them: So Luther being opposed by Aduersaries, which preferred the Fathers before the Scriptures, correcting that abuse, vseth some broad speeches, (such as our Aduersarie na∣meth) against the errors of some Fathers, (not generally of all:) But otherwise, When Fathers are lawfully vsed, as witnesses and interpreters of truth, he esteemethq them according to their worth, and yeeldeth as much vnto them as themselues requirer.

But as for our Aduersaries, there is nothing more or∣dinarie with them, then to reiect the testimony of the Fa∣therss, and they professe to doe thus whensoeuer their authorities repugne the articles of their Roman churcht.

Vntruth 2. M. White charged to deny that, concerning Tradition, which other Protestants grant.

T. W. Maister White laboureth to proue, that the Prote∣stants

Church receiueth not necessarily any one Tradition; and in his table, No part of our faith standeth vpon Tra∣dition: and pag. 47. The Scripture proueth it selfe to be the very word of God, & receiueth not authoririe frō the Church: But Maister Whites brethren, Doctor Whitakera, Maister Hookerb, and Doctor Couelc, affirme the contrarie to this, &c.

Answ. None of Maister Whites brethren will, or can charge him with falshood as you pretend, but they generally accord with him in both his assertions, being rightly vnderstood.

1. He maintaineth, that no part of our faith dependeth or is builded vpon Tradition, in the same manner as vp∣on the Scripture: Not vpon Tradition, as the foundation of beleefe, or as the last resolution of faith; But as a subordi∣nate helpe, administring cause, or externall testimonie to the truth. And accordingly Doctor Whitakerd speaketh, and no otherwise. But you haue wilfully omitted the lat∣ter part of the said Doctors words, wherein he explicates his meaning.

2. In the next assertion M. White acknowledgeth, that the ministerie of the Church induceth vs, to assent to the Scripture. But you will haue Tradition and the ministerie of the Church (vnderstanding the presente Church) not onely an adiuuant cause of beleefe: but a foundation and principle thereoff, of equall or greater authoritie then the Scripture. And for proofe hereof you reason as followeth.

T. W. If any maine article of faith be taught by Traditi∣on onely; then Maister Whites assertion is false, saying; No part of our faith standeth vpon Tradition. But some maine part of our faith; to wit, that the Gospell and Acts are the sa∣cred word of God, is taught by Tradition onely; according to the testimonie of M. Hooker and D. Couel. Ergo, It is false which M. White affirmeth, that no part of our faith standeth vpon Tradition.

Answ. Maister Hookerg affirmeth two things: 1. The first outward motiue leading men to esteeme of the Scripture, is the authority of Gods Church. 2. Afterwards by bestowing our labour in hearing or reading the mysteries thereof, we finde by the thing or matter it selfe, that which giueth vs full satisfaction.

According to this iudicious Author, the authority and testimony of the Church, is the first motiue and meanes to leade vs to the knowledge of the holy Scriptures; and when we are led by the hand of the Church vnto them, and by the ministery thereof are holpen about the sence and interpretation, they containe in themselues a diuine authoritie, verity, and light, whereby people come to infused faith.

And from this assertion, I answer the Papists obiecti∣on; If any maine Article of our faith doe depend vpon Tradition, as a diuine principle thereof: then it is true which the Popish Priest saith, that some part of our faith is builded vpon Tradition. But if an article of faith de∣pend vpon Tradition, onely as an introduction and ad∣ministring cause thereof, then it is false, that some part of our faith is builded vpon Tradition.

Obiect. How is it possible to know that the Gospell of Mathew is diuine Scripture, and the Gospell of Nicode∣mus

bearing the same title, is not.

Answ. 1. To the knowing hereof, by an historicall and acquisite faith, the testimony and tradition of the church (especially the primitiue Church) is necessarie.

Secondly, to know this by a diuine and infused faith, (besides the authority of the Church:) the matter, character, and contents of the very booke, and compari∣son with other Scripture, do serue as an inward cause, to produce the said infused faith.

When Onesimus brought Saint Paules Epistle to Phi∣lemon; his bringing thereof, and reporting who was the Author, did authorise the Epistle so farre, as to make Philemon receiue and reade it: but vpon the perusall thereof, Philemon found matter and inward arguments in the very Epistle it selfe, whereby (the spirit of God co-working) he was fully induced to beleeue it as diuine and Apostolicall Scripture.

Vntruth 3. Wherein Doctor White is charged with a false assertion, of the continuance of the Protestants faith.

T. W. Our Minister labouring to enammell and beautifie his deformed faith, with the specious title of antiquitie and succession, vseth these swelling speechesh: Against all Pa∣pists whatsoeuer, we make it good, that the very faith we now professe, hath successiuely continued in all ages since, Christ, and was neuer interrupted so much as one yeare, moneth, or day; and to confesse the contrarie were suffi∣cient to proue vs no part of the Church of God. Wordes

of brasse, but if he be put to proofe, no doubt of leaden perfor∣mance, &c. Lutheri and Bishop Iewellk affirme contrarie hereunto, that the truth of Religion was restored, made knowne, and brought to light by Luther himselfe, and Zuing∣lius, &c.

Answ. Here be two things to be examined: 1. The truth or falshood of Maister Whites assertion in it selfe. 2. The comparing thereof with the speeches of Luther and Bishop Iewell.

Touching the former, the Reader must obserue, that Doctor Whitel speaketh of substantial and primitiue do∣ctrine; not of accessorie and secondary points. And thus it is true, that the principall articles of the Protestants faith haue continued in all ages. Neuerthelesse, if Doctor Whites words be extended as far as they literally found, I suppose they may be defended, and that in all ages, and when Luther began to teach, there haue been Christian Churches in the world, and publike teachers in the Ro∣mane Church, who haue reiected the Trident faith.

1. The Greciansm, Armeniansn, Waldenseso and Bo∣hemiansp, denied the supremacy of the Pope, and autho∣ritie of the Church of Rome.

2. The Greeke Church, the Bohemians, and Walden∣ses, denied Purgatorie, prayer for the dead, seuen Sacra∣ments, satisfactions, and the single life of Priestsq.

3. The Armenian Churches, the Waldenses and the Graecians denied Transubstantiation, and the Romish sa∣crifice of the Masser.

4. The Iacobites or Nestorians, denyed auricular con∣fessions.

5. The Waldenses, Bohemians, and Greekes, denied inuocation of Saints, Popes pardons, frierish miracles,

and the fastes and ceremonies of the Roman Churcht.

6. The Aethiopians denied inuocation of Saints, allo∣wed no Masses for soules departed, and affirmed, that Church lawes binde not the conscienceu.

7. Among the Papists themselues, Ferus taught the iu∣stification by faith alonex, and is charged by Domini∣cus Soto, to haue held the same opinion with the Luthe∣rans in the article of iustificationy. Also, he condemned merit of workes; he affirmeth, that predestinate persons onely haue faithz, and that the faithfull may be assured of their saluationa, he denieth the temporall iurisdiction of Popesb and Prelates: and saith, the Scripture is the only rule of faithc. Durand denied transubstantiation, (as our Aduersaries themselues charge himd) and Caietan held premises, whereupon followeth the destruction of Transubstantiation.

Albertus Pighiuse and the Diuines of Coleinf, main∣tained, that the merit of Christ imputed, is the formall cause of iustification. And Pighius agrees with the Pro∣testants in the matter of the doctrine of meritg.

Cardinal Caietan, a cheefe Pilot in the Roman Sea, maintaines the lawfulnesse of publike prayer in a known tongueh, and denies, that the Text of Ioh. 20.23i. and Ephes. 5.32. and Iames 5.4k. (being the sole grounds of Scripture which Papists haue for three of their Sacra∣ments, auricular confession, matrimony, and extréame vnction,) do teach any such thing.

Lastly, Liral, Abulensism, Caietan, Hugo, Richardus

de Sancto Victore, &c. deny sundry of the Apocryphall bookes of Scripture, lately made canonicall by the Tri∣dent Fathers: And Galatinus, Pagnine, Iohannes Cam∣pensis, &c. denie the authoritie of the old Latine transla∣tionn.

T. W. Bishop Iewell and Luther affirme, that Protestancy began in their daies.

Answ. They speake respectiuely, Et secundum quid, that Luther and Zuinglius were the first, who in such a manner, and with so good successe: and which in these Westerne parts, by a publike opposition and separation of many nations, and so exactly & powerfully preached the Gospell, and condemned Popery; but they affirme not contrarie to D. White, that our doctrine in such a manner as I haue declared before, was no where profes∣sed in the world.

Vntruth 4. Wherein Doctor White is challenged, for af∣firming the vnitie of Faith and doctrine among the Protestants.

T. W. For the iustifying of the Protestants doctrine, M. White saith, of the book intituled, the harmony of confessions; If the Iesuite can shew in this booke (wherein the parti∣cular Churches set downe and name the articles of their faith) any iarre in dogmaticall points of faith, I am con∣tent you beleeue him in all the rest. Here the Reader hath a bold assertion, which the more easily to win a credulous eare, is steeped in musk: but I feare Maister Doctor, the note diapason, which implyeth an absolute and generall concord, will here be

wanting, &c. And then the Popish Priest produceth sixe ex∣amples of doctrine out of the Harmony of confessions, which he pretendeth to be discordious with the doctrine of the Church of England, and of the Caluinists in France and Germany.

Answ. If you will proceede substantially, and prooue that there is discord of faith and doctrine among the Pro∣testants, you must performe these two things: 1. pro∣duce principall parts of doctrine belonging to the maine obiect of faitho, and demonstrate, that the Protestant Churches which are reputed Orthodoxe, (for we haue nothing to doe with Anabaptists, Arrians, &c.) are diui∣ded in these: 2. You must also giue instance in such per∣sons, as are reputed sound members and vitall parts of the seuerall Churches wherein they liue; not of Nouellists, incendiaries, and extrauagants, which are condemned, and resisted by the sound and best parts of the Church. Rom. 16.17.

These things bring premised, let the places produced by you out of the Harmonie of Confessions be exami∣ned.

T. W. We finde this Harmony to teach; That sinnes are eftsoones punished, euen in this life, as Dauids, Manasses, &c. and the punishments may be mitigated by good workes. See here how fully it acknowledgeth the abster siue nature of penance and satisfaction.

Answ. 1. You do not faithfully recite the words of the confession of Auspurge, but haue omitted part thereof, and namely that part which explicateth their true mea∣ning. The whole words are; We giue warning of this also, that sinnes are eftsoones punished with temporall punishments in this life, as Dauid, Manasses, and many other were puni∣shed:

and we teach, that these punishments may be mitigated by good workes, and the whole practise of repentance, as Paul declareth, 1. Cor. 11.31. If we would iudge our selues, we should not be iudged.

Ans. The Popish Priest hath omitted these words; With temporall punishments in this life: and also the latter part of the sentence, The whole practise of repentance, &c. 1. The confession acknowledgeth onely a temporal punish∣ment of sinne in this life for iust persons: The Papists ex∣tend the temporall punishment of sinne to Purgatorie in the life to comep. 2. The confession teacheth, that good workes mitigate temporall punishments by way of impetration, and as they be actions of repentance: The Papists teach, they doe it as a satisfaction and compen∣sationq of Gods iustice.

Secondly, whereas you say, that the place alledged, fully acknowledgeth the abstersiue nature of penance & satisfaction: you should rather haue said foully; for the said confession in that Sectionr, expreslie reproueth Po∣pish satisfactions, saying; that they obscure the benefite of Christs redemption.

Thirdly, whereas euerie difference and contrariety is betweene two or many: you haue alledged certaine spee∣ches out of the harmony of confessions, without paral∣leling the same with any contrary assertion; and so you proue no disagreement of the Protestants by the said confessions, but onely deliuer what some of them teach.

T. W. This obedience towards the law is a kind of iustice, (marke you this discord) and deserueth reward.

Answ. These Authors presently after the place alled∣ged, explicate their meaning, saying; After that the person

is reconciled to God, and made iust by faith, his obedience is ac∣cepted and pleaseth God, & is reputed a certain kind of iustice. The Papists esteeme inhaerent righteousnesse, to be per∣fect and absolute iustice, such as God cannot refuse or condemne by his laws. These Protestants in their confes∣sion, teach, that it is iustice in an imperfect maner, or low degree of iustice, eleuated hereunto by Gods free accep∣tation, and not by rigor of iusticet: And in this their Te∣net all learned Protestants concurre with them.

2. Whereas they say, that our obedience deserueth reward; they vse the word merit or deserue, as the anci∣ent Fathers did, for to obtaine, procure, and impetrateu, and not for meriting properly and by condignitie, as the moderne Papists do.

T. W. Like as the preaching of penance is generall, euen so the promise of grace is generall, &c. Heere needeth no disputation of predestination, or such like, for the promise is generall.

Answ. The preaching and promise of grace is vniuer∣sall, in regard of all kinds and states of peoplex. Act. 10.35. Gal. 3.28. Col. 3.11. to whom the Ministers of the Gospell must in their preaching and doctrine offer the same in common, without respect of persons. But if it be vniuersall in regard of efficacie, or in respect of the prea∣ching thereof, to euery particular person, and euery na∣tion at all times, how commeth it to passe, that so many Infants deceasse without baptisme (which you say to them is damnabley?) And so many Nations, to wit, the Indians, before your Fryers and Bandogges came among

themz, wanted preaching, Sacraments, and all meanes of saluation? And wherefore do Thomas of Aquine, Bel∣larmine, and the rest of your Doctors handle the doc∣trine of predestination, if the same be false or dangerous?

But whereas the confession of Auspurg saith: There needeth no disputation of predestination; it condemneth vndiscreet and curious disputing of predestinationa, such as passeth the bounds of Gods reuealed word, or is diui∣ded from the doctrine of repentance and good workes: otherwise you cannot be ignorant that both the sacred Scripture and the primitiue Fathersb, maintaine the prea∣ching of predestination.

Lastly, the Popish Priest, to confirme his supposed dis∣cord betweene this confession of Auspurge and the Pro∣testants of England, should haue done well, to haue set downe wherein the Church of Englandc varieth from this confession, in any of the former assertions.

T. W. As touching priuate confession, &c. we affirme, that the ceremony of priuate absolution is to be retained in the Church, and we do constantly retaine it.

Answ. The Popish Priest concealing part of the speech, would insinuate, that the confession of Saxony appro∣ueth auricular confession and Popish absolution; but that this is false, appeareth by the words placed in the mar∣gentd.

2. The Church of England approueth priuate confes∣sion of sinnes vnto the Minister, and alloweth priuate ab∣solution thereupone; and yet condemneth Popish auti∣cular confession imposed by necessity, and requiring par∣ticular

emuneration of all mortall sinnes: And also, the making absolution a Sacrament of the Church; and as∣cribing the efficacy of remission of sinnes, to the external word pronounced by the Priest.

Suarezf the Iesuite saith; That Sacraments (among which penitentiall absolution is one) effect grace, not on∣ly by their forme, but also by their very matter, and that they haue a physicall efficiency in conferring of grace, like Christs humanitieg. Bosius saithh; They ingenerate Diuinitie, like the tree of life in Paradise, immediatly without any preuious motion or thought of mans mind, and that the Sacrament of Penance conferreth grace, without any precedent disposition, more then attritioni, (which according to sundry popish Doctors, implyeth no formall purpose of forsaking sink, nor any sorrow, either sensitiue or intellectuall for the same, but is a velleityl or wishing, one were able to be sor∣rie for sinne and could forsake it; or an imperfect sorrow proceeding from feare of punishment or worldly occasi∣ons, and not from the loue of God.)

This doctrine of Popish absolution, the Saxon con∣fession, and the Church of England condemne: but absolution, publike or priuate, agreeable to the Scrip∣ture, both in the outward discipline of the Churchm, Math. 18.18. and in the ministery of the word and Sa∣craments, and remission of sinnes, conferred by God

therein, we maintaine and iustifieb.

T. W. In like sort he saith, that Bishops haue iurisdi∣ction to forgiue sinnes.

Answ. The Chureh of Englandc c and other Prote∣stants beleeue, that Bishops and Ministers haue receiued the keyes of the kingdome of heauen. Mat. 16.19. and by preaching the Gospell and administring the Sacraments they forgiue sinnes.d Ioh. 20.23. 1. Cor. 4.15. 1. Tim. 4.16.

The difference betweene the Papists and vs, is tou∣ching the manner, how they remit sinnes: Concerning which we teach three things. 1. Negatiue: The whole au∣thoritie and efficacie of taking away sinnes, by way of condonation and purging sinne, is in God and Christ onely. Esay 43.12. Luke 5.21.24. And this in former dayes was the iudgement of the Fatherse and principall Schoolemenf. 2. The Pastors and Ministers of Christ forgiue sinnes two manner of waies. 1. By coapting and preparing sinners, that they may be capable of forgiue∣nesse, and haue in them such dispositionsg of faith, re∣pentance, and vertue wrought by the Ministerie, Rom. 10.17. Act. 11.14. And also such outward seales as God requireth to be preuious vnto remission of sinnes, Mar. 16.16. 2. As Embassadors, messengers and keepers of the outward seale, they manifesth and externally seale,

and apply the grace and forgiuenesse, which God at the vse of the word and sacraments doth himselfe conferre.

But our moderne Papists affirme, that Bishops and Priests forgiue sinnes by the word of absolution, in such a manner, as Christ wrought miracles, and forgaue sinnes by his voice.a Ioh. 11.43. by a true and physicall efficiencie, reaching to the very production of grace, and dissolution and destruction of sinneb.

T. W. Finally, not to rest vpon euery particular, we find there: We do not speake of the Church, as if we should speake of Platoes Idea, but of such a Church as may be seene and heard, &c. The eternall Father will haue his Sonne to be heard among all mankind.

Answ. 1. All the Protestants beleeue this doctrine; to wit, that the Church by the ordinance of Christ ought to be a visible societie, (and not a Platonicall Idea) of people professing the Gospel of Christ sincerely, &c. But ab offi∣cio, from that which ought to be, to the being it selfe, it alwaies followeth not: and by the frailty and error of man, and especially by the tyrannie of Antichrist, it hath hapned that the Church for certaine ages hath wanted part of this perfection; and yet in the mistie darknesse of superstition, God preserued some Pastors and people vi∣sibly professing the truth of religion, in the foundation, though the same were infected with error and supersti∣tion in other points. And the state of the question, be∣tweene you and vs, is not, whether there be alwaies vpon earth a visible Church: but concerning the manner of the visibilitie; whereof I haue treated beforec.

T.W. Now I appeale to Master White, whether there be

in these points, any concordance betweene the Harmony of confessions, and the English Protestants, Caluinists, &c.

Answ. Your appeale to Master White is ridiculous, and onely vsed for ostentation: for you haue not produ∣ced so much as one particular instance, of any doctrine taught by the Church of England, repugnant to these points deliuered in the Harmony of confessions; and therefore you may rather appeale to that blacke one, who set you aworke in this businesse, then to Master White, who can obserue nothing but darknesse and follie in you. Hic niger est, &c.

Vntruth 5. Wherein D. White is accused, for affir∣ming of an immutabilitie of the faith of the present English Church.

T. W. Master White insisteth in his supposed constancy of religion here in England, and thus writeth: If the Iesuite can shew, the Church of England since papistry was first abolished, to haue altered one article of the present faith now professed, I am content, &c.

For the disproofe of this falshood, we will conuince the same, by discouering the manifold and weightiest alterati∣ons of our publike English Leiturgie, since the first entrance of Protestancy into England.

Answ. Master White speaketh of the alteration of faith: saying, It is not enough to say, we varie, vnlesse he can make true demonstration that the variance is in faith: and you proue a change in Leiturgie, and forme of Ser∣uice; not remembring that your selues, haue changed

your Breuiaries, Portesses, and Missals, more then once euen of late yearesa.

T. W. The Seruice booke of King Edward, published by Cranmer, P. Martyr, and Bucer, and confirmed by Parlia∣ment, kept almost all the prayers and ceremonies of the Masse: with crossing of both their sacraments, and the accustomed rites of baptisme, as a formall consecration of the water of baptisme with the signe of the crosse: the vsing of Chrisme and the annointing of the child. Againe, it retained prayer for the dead; and the offering vp of our prayers by the inter∣cession of Angels. But when Queene Elizabeth came in, the Leiturgie was so altered, that it tooke away prayer to Angels, most of the ceremonies: Baptisme by lay persons, and grace giuen thereby; Confirmation of children, and strength giuen thereby: The Priests blessing the Bride and Bride∣groome with the signe of the crosse: The Priests absolution: The speciall confession of the sicke penitent; and the annoin∣ting of the sicke.

Answ. 1. The first Seruice booke of King Edward, was not altogether approued by Bucer, & Peter Martyr, as you report, but in some things reproued: as the cen∣sure of Bucerb vpon the same doth declare. Secondly, it was rather accepted of the Protestants by tolleration, be∣cause at first they could obtaine no more, then by an ab∣solute approbation: Thirdly, the same was changed and reformed, and those things which you name, were left out of the said Leiturgie, by another edition thereof, established in the fift yeare of Edward the sixtc. And that later Seruice booke of King Edward, is in substance, all one with the Seruice booke of Queene Elizabeth. And thus since King Edwards reigne, there hath bene no ma∣teriall alteration of the English Seruice booke. Fourthly,

the particulars wherewith you charge the first English Seruice booke, are some of them, not found in the same, to wit, inuocation of Angels; for the booke mentioneth in∣tercession of Angels, Reuel. 8.3. Tobi. 12.12d. but no inuocation.

2. The said booke prescribeth not Popish praying for the dead, with reference to Purgatorye, but prayer of gratulation and thanksgiuing: and request for the happy resurrection of the bodies, and remission of sinnes at the day of iudgement, by an open and solemne applica∣tion and promulgation of the sentence of remission. 3. The annointing of the sicke with oile, was not vsed as a Sacrament, according to your doctrine, but as an adia∣phorous rite: and the same was tollerated for the present, as the Apostles winked at the Legals, vntill the truth of the Gospell was fully reuealed. 4. The other ceremonies named by you, were retained in the infancie of reforma∣tion for outward peace, and being in their nature con∣tingent and mutable, it was in the Churches liberty to alter or take them away.

And thus as my Brother affirmed, there was neuer since Protestancy first came in, any alteratiō in substance or in the maine bodie of doctrine and religion in the Church of England, but either in ceremonie or in lesser points of faith, which deserue no more to be called a change of faith, then the putting off old garments a transmutation of the substance of mans bodyf.

Lastly, whereas you produce Master Parker and Ma∣ster Cartwright, testifying the change of our English Seruice booke, and requiring new alterations. 1. If these men had bene peaceable and friends to the Church wherein they were bred, their testimony might haue

stood you in some stead. 2. But being as they were, both you and they may take notice, if you please, that the Church of England is not carried about with euery blast: and rather wisheth you to change your minds, and ceasse to rend the vnseamed coate of Christh, then in∣iustly to depraue the religion, against which you haue nothing solid or effectuall to oppose.

Vntruth. 6. Doctor White accused for deliuering an vn∣truth, concerning the Roman Churches mu∣tabilitie, in matters of faith.

T. W. He confidently auerreth, that the Church of Rome is varied from her selfe in matters of faith, since she began to be the seate of Antichrist, &c.

Answ. Master White affirmeth, that the moderne Church of Rome is varied from her selfe in matters of faith, (to wit, in some, not generally in all or in euery one;) and he nameth in the place alledged by you, fiue points, wherein the same hath changed. Also he saith, it is varied from that it beleeued formerly, (namely before it was the seate of Antichrist) and since the time it began to be so. But T. W. pareth off the limitatiō of D. Whites speech, and produceth him auerring in generall and con∣fusedly, a mutability of the Romish beleefe: and accor∣dingly he disputeth against him; prouing a perpetuitie of faith in some points, (which is not denied:) whereas he ought to haue defended a perpetuity in all, at least in

those fiue examples alledged by his aduersarie. Also, he should haue ascended higher, and proued his perpetui∣tie, as well before as after the arising of Antichrist. But he perceiued that this was too hote for him, and there∣upon he chuseth rather to beate the aire, and proceede as followeth.

T.W. The most receiued opinion of the Protestants, tou∣ching Antichrists coming, is, That S. Gregory the Great, was the first Antichrist. And Augustine the monke, pro∣fessing the same religion with him, and planting it in Eng∣land; it is confessed by D. Humphrey, that the said doctrine containeth the chiefe points wherein we differ from the sectaries of these times, &c.

Answ. 1. The most receiued opinion of the Prote∣stants is, that Gregory the Great, was not Antichrist: The definition of Antichrist, (saith our learned Sonhiusi) agrees to the Roman Pope, after the death of Gregory the Great, and after the murder of Mauritius. And the most receiued opinion of all Protestants, is, that the Roman Pope began (and yet but in part) to be Antichrist, when by the donation of the parricide Phocask, he tooke vnto him, the title and authority of vniuersall Bishop, former∣ly condemned as Antichristian by Gregory the firstl: But yet as a babe & suckling differs from a strong man, and (according to your Bellarmine) is a man, secundum quidm: So your Pope became not a perfect Antichrist, vntill the direfull monster Gregory 7. and after him Pas∣chalis 2. Adrian 4. Alexander 3. Boniface the 8. of his∣sing

snakes, turned into fierie dragons. In those dayes the Pope became a perfect Antichristn, playing the hy∣pocrite and tyrant in the Church, by these foure actions. 1. exalting himselfe as a King and Monarch ouer the house of God. 2. Making his owne word and definition of equall authoritie with the holy Scriptureo. 3. Vsur∣ping temporall iurisdiction ouer kings and ciuill statesp. 4. Cruelly murdering the seruants of Christ which de∣nyed obedience to his traditions and tyrannie.

Secondly, concerning Gregory the Great, we beleeue that he was superstitious in diuers things, and entertai∣ned some erroneous conceipts, which in processe of time became scandalls and occasioned others to erre more dangerously: yet we deny that himselfe was Anti∣christ, either generally, or in the principall articles main∣taining the same doctrine, which our aduersaries at this present do.

T. W. D. Humphreyq, chargeth Augustine the monke with many Popish opinions, which he receiued from Gregory: and the Centuriesr taxe Gregory with Popish and erroneous doctrine, in sundry articles.

Answ. It is true, that Gregory maintained diuers su∣perstitious opinions, which in processe of time, by his followers were intended or increased, vntill they became Antichristian: but he maintained no capitall article of Popery in such manner as the same is now professed. But admit that sundry of his opinions were Popish, yet this disproueth not D. Whites assertion, affirming that the Roman Church is varied from it selfe, as it was in the

prime age, & as it held since it became Antichristian; for besides these points, specified by you, there be sundry o∣ther wherein the said Church is varied from it selfe, to wit, the Supremacy, Adoration of images, Communion in one kind, the perfection of the Scripture, &c.

T. W. But all this ariseth from an inward repugning of the Minister against our Church, in regard of the vnchange∣able certaintie and constancie of faith professed by her: whereas the want thereof in our Aduersaries religion is most notorious: as appeareth not onely from their seuerall confes∣sions, one euer impugning another, but also from their diffe∣rent translations of their Bibles, still made to sort with their faith, of the last edition, &c.

Answ. 1. Touching your concord and the Prote∣stants supposed discord, we shall inquire in the sectionss following. 2. To your obiection taken from di∣uersity of translations, whereupon you would inferre a mutability of faith, I answer: 1. The primitiue Fathers approued varietie of translations, and themselues did frame and publish them. S. Augustine saith:t They who haue translated the Hebrew into Greeke may be numbred, but the Latine interpreters are innumerable, which thing hath rather holpen vnderstanding then hindered it. Ori∣gens great worke of compacting together the originall texts, with diuers translations, was highly commended by the primitiue Churchu. And when Saint Hierom after many other translated the Scriptures, who repro∣ued him but ignorance or malice? Secondly, many lear∣ned Papists, to wit, Augustine Nebiensis, Pagnine, Vata∣blus, Arius Montanus: the Doctors of Rhemes, & others in France, Poland and Germany, haue translated the Scriptures, some into Latine, & some into other langua∣gesx.

Thirdly, whereas you calumniate, saying: that we translate partially, and with correspondence to our faith of the last edition, who (as Augustine speaketh) can hin∣der the forge of a seduced heart, to forme what fancie it lu∣steth? and your tongues and pennes are your owne, &c. Psalme 12.4.

But for the thing it selfe: 1. The originall texts are ex∣tant to reproue vs, if we go awry. 2. There be many pre∣cedent translations, Greeke, Caldey, Latine, and the pri∣mitiue Fathers, and other Doctors of the Church, as guides to go before vs: Also the skilfull linguists of eue∣ry age, would controll vs, if we should deale corruptly. 3. Touching matters in controuersie, we freely offer to be iudged by former translations vsed by the Fathers, and by the translations of Pagnine and Vatablus being Papists.

4. If the old Latine translation be authentically, why haue so many Popish Doctors impeached the credite thereof? Cardinall Caietanz, the learnedst of his age saith, The vulgar edition of the new Testament is many times vnfaithfull, or not to be trusted. Iohannes Campen∣sis the Hebrew professor at Louana: The vulgar transla∣tion is vnworthy to be accounted Saint Hieroms: and Vega:b It was neuer the intent of the Trent Councell to make the same authenticall.

T.W. In respect of their wonderfull mutabilitie, and va∣riance among thēselues, whereby they indignifie and wrong the nature of true faith, we haue reason to demand of any of the professors, of what thinking he is, rather then of what faith.

Answ. 1. Behold the miserie of one blinded with su∣perstition and partiality: God neuer giues him grace to

looke backe to his owne faith, which cannot possibly ex∣ceed the nature of opinion, depending onely vpon hu∣mane traditions and fables:c and the credit of a deceiue∣able Pope.d And on the contrary, the faith of our Church is builded vpon the foundation of the Prophets and Apostles, and resolued into the very handwriting of the most true God; and receiued from thence by the sacred meanes which Christ hath left to search out the truth by, can be nothing else but Ghristian Orthodox, & infallible faith. Secondly if famous Papists themselues say true, times haue bene, not long since, wherein diuers of the court of Rome haue not had so much as an opiniō of the truth of Christian faith: for thus writeth Petrarch the Archdeacon of Parma;e Faith, charitie, hope of eter∣nall life, and those things which are reported of hell, &c. are reputed fabulous and trifling toyes among these men.

Vntruth. 7. Touching Protestants concord in matters of Religion.

T. W. Dissentions among the Protestants are not meerely personall, or about points a diaphorous, but they concerne most profound doubts of their religion; since otherwise they would neuer anathematize or condemne one another with such acerbity of words. And it is affirmed, by D. Willetf,

D. Whitakere, and Lutherf, that the differences are not in small points of gouernment and ceremonie, &c.

Answ. 1. Master White acknowledgeth, that there be differences and iarres among the Protestantsg. 2. He denieth that there is any such discord, or difference a∣mong them as dissolueth the vnitie of faith, essentiall to the true Church. 3. The difference among the Prote∣stants is no other, then such as hath formerly bene in the true Church of Christh, since the Apostles age. 4. Com∣ming home to the Church of England, he affirmeth that there is no contrarietie or iarres betweene the same and other Protestant Churches; or at home in it selfe, in points of faith, meaning (according to Stapletoni, and Thomask their distinction) in primitiue articles of faith, or about things essentiall in the obiect of faith. But the difference is either in accidentall, probable, and secon∣dary points, or touching things difficult in religion, for the searching out of the veritie whereof, it is profitable, that learned men proceeding modestly, dispute pro and conl: Or else the disagreement is personall, either a∣mong priuate men, or raised by priuate men, schismati∣cally and factiously against the Church.m

Now, what hath D. Whites aduersary to except a∣gainst this? 1. If he dispute the question of vnity in it selfe, the Scripture, & Fathers, and the History of the Church will conuince him, that vnity in the substance of faith and religion obserued by the firmest members of the Church, is simply necessary and an essentiall proper∣tie; and other vnitie is of the perfection and wel-being of the Church, and yet contingent and variable, some∣times greater, sometimes lesse; and at no time absolute in all the parts: and the same many times by reason of

the malice of wicked impes, is greatly wanting. In the daies of Constantine, wherein it is acknowledged by all men, that the visible Societie of Christians was a true Church, there hapned so greeuous and vnseemely con∣tentions among the Bishops and Pastors: that the dis∣cord of Christians was brought vpon the stage, and reli∣gion derided and traduced by infidels.

Saint Augustine acknowledgeth that the concord of godly men in this life, wherein they are not perfect, but pro∣ficient, is sometimes interrupted with discord, & dissentiō ariseth euen among brethrenm and Saintsn. And there be diuers things, (saith he) wherein the best learned and most worthy defenders of the Catholike rule, without preiu∣dice to the body of faith do not accord, and one of them spea∣keth more truly then another of the same thing.

2. The Popish Priest endeuouring to impeach the truth of D. Whites assertion in matter of fact, and con∣cerning his report of the concord of the Church of Eng∣land: proceedeth insufficiently in two respects. 1. He relateth his assertion imperfectly, omitting diuers bran∣ches thereof, as appeareth by my former collection out of D. White, compared with this mangled relation of the Popish Priest.

2. The testimonies produced out of D. Willet, D. Whitaker, and Luther, containe no more then my bro∣ther acknowledgeth. 1. D. Willet blameth some priuate men, to wit, Master Hooker, &c. (how iustly, let him∣selfe vpon second thoughts reuise:) for singular and new opinions. Secondly, he taxeth the Puritanes, for disturbing the peace of the Church about ceremonies: This censure of D. Willet opposeth not my brother, hauing for the generall affirmed the same; and such diffe∣rences

destroy not the vnitie of the Church, for two rea∣sons. 1. The latter striue, but preuaile not, and therefore euen as a furious assault against an armie strongly keep∣ing his order and rankes: or waues beating against a rocke and dissolued into froath; so these blasts and waf∣ting encounters being resisted, vanish into nothing; the bodie and firme parts of the Church, like an inuincible armie and immoueable rocke, still persisting in vnitie. 2. The contrarie disputations of priuate men, about hard questions of Theologieo, impeach not the vnitie of the Church any more, then the contrary pleading of Law∣yers, subuerteth the publike concord of the State.

D. Whitakers speaketh of oppositions and conten∣tions, vsed by learned men in disputation for the finding out of the truth, and increasing knowledge, and which your selues maintaine to be lawfull and profitable.

Luthers personall and fretfull speeches, proceeding from passion against such as were contrary minded to him, proue that godly men haue infirmities, and are sometimes ouer bitter one against another: like as Cy∣prian was against Pope Steuen, calling him proud, ignorant, and of a blind and wicked mindp; and Epiphanius against Chrysostomeq: &c. But they are insufficient to demon∣strate that Protestant Churches want the note of vnitie; neither doth condemning and anathematizing one ano∣ther, imply dissention in profound points of religion, but may proceed from affection and want of charitie: as ap∣peareth by Pope Victor, proclaiming anathema against the East Churches about an adiaphorous ceremonyr: By Pope Stephen, and by Sergius, condemning their pre∣decessor

Formosus, and raking him being defunct, out of his graue, &c.

Vntruth. 8. Touching the disagreement of Papists, in their faith.

T. W. The Doctor seeing his owne synagogue torne in sunder with diuisions and contentions, and well knowing how preiudiciall the want of vnitie is to the true religion of Christ, (for God, is not a God of dissention, but of peace) doth maliciously endeauour to cast the like aspersion vpon our Ca∣tholike Church, saying; They which know Rome and Pa∣pistrie are sufficiently satisfied in this matter, to wit, that the Papists liue not in that vnitie which is pretended: and he saith, The contentions of our aduersaries touch the faith, and, the Papists are deuided about the principall ar∣ticles of the faith. But contrarie to this: D. Whitaker, D. Fulke, and Duditius, acknowledge our vnitie and consent in the mysteries, and other fundamentall points of religion, &c. And Catholikes must needs haue vnitie, because they follow not their owne iudgement, but the supreme resolution and current of the Church.

Answ. 1. I haue maintained in the former section, that the Church of England, hath as great vnitie as the Primitiue Church had: and wanteth nothing of that vni∣tie which is essentiall and necessary to the being of the Church: and in regard of the maine bodie and principall

parts, our Church enioyeth as perfect vnitie, euen in go∣uernment, order, and the accidentall branches of faith, as any Church of Christ vpon earth: neither is it distracted and torne asunder as you declaime, but is an vnanimous Societie, according in the faith of the Scripture, and in the faith and orderly gouernment of the Primitiue Church.

2. Your testimonie taken out of the Apostle, to wit, God is not a God of dissention, but of peace, 1. Cor. 14.33. concludeth not as you would haue it, that there can be no discord in a true Church: for then the like asser∣tion, to wit, God is not the author of pride or enuie, but of humilitie and charitie: would proue that there can be no pride or enuie in the true Church. Phil. 1.15.

3. D. White affirming, that your contentions touch the faith, and are in the principall articles of faith, &c: explicateth himselfe sayings: Your difference is in all the points of religion, wherein you differ from vs, and wherein Papistry properly consisteth. If therefore the matters in which you and we differ, be articles of faith, as your Do∣ctors affirmet; and the Trent Councell, pronouncing anathema to the deniers, seemes to declare: Then D. White deliuered no more then what he confirmed by many particular instances, which you make no haste to answer.

4. The contrary testimonies produced by you, do not proue against D. White that Papists haue no contenti∣onsx, (for your Doctors proclaime them in euery que∣stion, which they handle, as appeareth by Suarez, Henri∣quez, Vasques, Asorius, &c.) But that you haue one kind of vnitie, to wit, a superstitious and hypocriticall crou∣ching to the Popes tribunall, which Protestants detest.

But what can this auaile you, when the Turkes at this day and the obstinate Iewes are found as vnanimous in their sects as you are in your Popish superstition? And neuer boast of externall vnitiey, vnlesse (as Gregorie Na∣zianzenz speaketh) you can proue the same to be in good, and for God.

Vntruth. 9. Touching the Popes Supremacie.

T.W. The Doctor writeth in his 27 digression thus: The Primitiue Church did not acknowledge the Popes suprema∣cie. Here I see Master White will euer be Master White. I meane, that he will be euer like vnto himselfe, first in coy∣ning, and after in maintaining most impudent vntruths, &c.

Answ. My Brother did not onely write, that the Pri∣mitiue Church acknowledged not Papall primacy, but confirmed the same with weightie authorities, all which you cowardly dissemble and ouerlooke; and yet to salue the credit of your cause, you bandy words, and then (skipping ouer the premises and proofes,) assault the conclusion with certaine broken testimonies: but that the imbecillitie of your proceeding may the better ap∣peare, first I will deliuer the state of the question, and then examine your proofes.

The mysterie of Papall primacie challenged by your late Doctors, is, That the Pope is a visible monarch ouer all the militant Churcha. And his monarchy implies these particulars. 1. That all Ecclesiasticall power both of order and iurisdiction, is deriued from him, to all other

Bishops and Pastors of the Churchb. 2. That he hath a proper and direct authoritie ouer all the Christians in the world, both Ecclesiasticall and secularc, the princi∣pall actions whereof, are these following. 1. To frame and set out for all Christians the rule of faith and good mannersd: To point out the books of Canonicall Scrip∣ture and the traditionary worde, and to deliuer the sence and interpretation hereof, and to conclude and deter∣mine all controuersies of religion with an inerring sen∣tence.

2. To prescribe and enact lawes to the whole Church, equally obliging the conscience to obedience with the diuine lawf: 3. To exercise externall power of directing and commanding as aforesaid: and also of censure and correction ouer all Christians. To grant dispensationsg, indulgences, absolution from oathesh, vowes, &c. To canonize Saints: institute religious Orders, deliuer from Purgatoryi: to call and confirme generall Councelsk, to dethrone and conculcate Kingsl, &c.

And this is the Popes primacie which Doctor White affirmeth, that the primitiue Church did not acknow∣ledge.

T. W. The Popes, by the acknowledgement of our learned Aduersaries, did in the 400. yeare after Christ (which age for wisedome and grauitie, is most approued by the graue iudge∣ment of the Kings Maiestiel) exercise authoritie and Soue∣raignty m

ouer all other Churches. This appeareth by Iulius Bi∣shop of Rome, who, as Cartwright writethm ouer-reached in claiming the hearing of causes, that did not appertaine vnto him: and of Damasus he shamed not to write, that the Bi∣shop of Romes sentence, was aboue all other to be attended for in a Synod.

Answ. Omitting your cleanly skipping ouer the first 300. yeares of the primitiue Church, colouring the mat∣ter with a speech of his Maiesties, &c. I answer to the te∣stimony of Maister Cartwright. 1. That this Writer (such as he is) affirmeth not that Pope Iulius or Damasus, en∣ioyed the supremacy vsurped by later Popes: But he saith of Pope Celestine, That as Iulius had done at the Councell of Antioch, so he ouer-reached in claiming the hea∣ring of causes which appertained not vnto him. And of Da∣masus, That he shameth not to write, that the Bishop of Romes sentence was aboue all other, to be attended in a sy∣nod.

But first, your consequent from claiming to hauing, is claudicant; for Pope Paul the fift claimeth many thinges at this day, which the Church of Christ will no more yeeld him, then the African Churches formerly yeelded Zosimus and Celestine their claimeo. 2. The soueraigne∣ty claimed by these Popes,p was not the same which mo∣derne Popes challenge.

T. W. Saint Hierome speaking of Damasus, saith; I following none chiefe but Christ, hold the fellowship of communion with your blessednesse, that is with Peters chaire: vpon that rocke I know the Church to be built, whosoeuer shal eate the paschall Lamb out of that house,

is a profane person, &c. whosoeuer gathereth not with you scatterethq.

Answ. Saint Hieromr consulting with Damasus a∣bout the doctrine of the Trinity, which was opposed at this present by the Arrians, professeth that he holdeth communion with him, being his Bishop and Ordinarie, and who succeeded Peter in the chaire; that is, in the mi∣nisterie and teaching of wholesome doctrine. 2. He saith, that the Church was built vpon the rocke of heauenly doctrine and veritie; first taught by Peter and the other Apostles, and now professed by Damasus. 3. That who∣soeuer varieth from this doctrine, and the communion of Damasus now professing the same, is a prophane per∣son and enemy of Christ. But how do these things proue such a Supremacy as our Aduersaries desire?

T. W. The Centuriess acknowledge, that Theodorit a Greek Father, being deposed by the Councell of Ephesus, making his appeale to Pope Leo, was by him restored to his Bishopricke: And Chrysostome appealed to Innocentius, who decreed Theo∣philus, Chrys. his enemy, to be de deposed and excōmunicated.

Answ. 1. Theodorit being in miserie, supplicates to Leo Bishop of Romet, being the first of the Patriarches, and in grace with the Emperor, and highly respected, be∣cause of the Orthodoxe faith, (which he learnedly pro∣pugned against Hereticks) desiring to be releeued by his mediation and personall authoritie, which accordingly Leo performed. 2. The Centuries saying, that Leo re∣stored him, affirme nothing of the maner, neither say, y^t he restored him by Papall authoritie; but signifie rather that he restored him in regard of his owne consent, and appro∣bation of his innocency, and by motion to the Easterne Bishops. And this appeareth to be true, because Theodo∣rit

is actually restored in the Councel of Chalcedonu, and not before.

Touching Chrysostomes appeale, the Centuries speake not in the page alledged by you: and the report which is made concerning the excommunication of the Emperour Arcadius, and Eudoxia his wife, and Theo∣philus, &c. is taken out of Nicephorus, a late Author, and wanteth credite for these reasons: 1. Because it is o∣mitted by Theodorit, Socrates, and Sozomen, Histori∣ans of that time, and which purposely wrote the whole Storie of Chrysostomex. 2. Because other graue Histori∣ansy affirme, that the first Emperor excommunicated by any Pope, was Henry the fourth.

T. W. Thus we finde how dissonant our Ministers asserti∣on, touching the primacie, is to the practise of the primitiue Church, &c. And that Saint Peter and his successors were euer to be accounted, the visible bases or foundations of Gods Church, and all other Bishops but Columnes. And as this foundation immediatly supports these pillars, so these pillars, the rest of this spirituall edifice and structure.

Answ. 1. You make a distinction betweene bases or foun∣dations, and Columnes: against which I obiect two things. 1. How will you reconcile your selfe with Doctor Stapletonz, who saith; All the Apostles were foundati∣ons, but all were not rockes? 2. If your distinction be so∣lid, then Peter was no Columne, but onely a basis or foundation; and the other Apostles were onely Co∣lumnes, but no foundations. But the Scripture confu∣teth this, calling Peter a Columne, Gal. 2.9. and all the Prophets and Apostles foundationsa Ephe. 2.20. Reuel. 21.14.

2. From a basis and foundation of the Church, by

way of ministery and doctrine, you cannot proue a visi∣ble Monarch in your transcendent acceptation, because all the Prophets and Apostles were foundations; Eph. 2.20. and yet no Monarchs. 2. From a bare and naked suc∣cession of place, founded only vpon report of menb, you cannot conclude a reall succession of your Pope to Saint Peter, in the perfection and latitude of his spirituall po∣wer, more then Caiphas could proue, that he was the le∣gitimate successor of Aaron in maintaining truth, when he condemned Christ and his Apostles, because he local∣ly succeeded him in outward priesthoodc.

Vntruth 10. Whether Gregorie the Great impugned the present Supremacy.

T. W. Maister White for the impugning of the Popes Soueraignetie, among other things, saith; Gregorie had no such iurisdiction as now the Pope vsurpeth, but detested it in Iohn of Constantinople, and in himselfe, &c. where the Reader may be instructed, that the reason why this Gregory is by some supposed to disauow the doctrine of the primacy, is, in that he reiecteth in Iohn of Constantinople, the title of vniuersall Bishop as sacrilegious, which his saying was grounded onely in taking the name of vniuersall Bishop, to exclude the true be∣ing of all other Bishops, as is confessed by Andreas Brixiusd.

Answ. Here is a beggerly and desperate shift: for Gre∣gorie the Great, chokingly and irrepliably confounds the present Papacie, and that by two assertions.

1. He affirmes, that no Bishop ought to be vniuersall,

either in title or iurisdiction. 2. He confesseth himselfe to be the seruant and subiect of the Emperor.

Touching the former, He calleth the title of vniuersall, prophanee, proudf, foolishg, Antichristianh, blasphemousi, scelestious, &c. Touching iurisdiction ouer the other Pa∣triarches, He acknowledgeth that he hath no power to com∣mand them, but onely as a Brother to aduise themk. Con∣cerning the latter, no Minister in the Church of England can carrie himselfe more submisly to the Kings Maiestie, then Gregorie the Great did to the Emperor and his wife, acknowledging, that the imperiall power was higher then any other, and that himselfe and all men were subiect to the same by the ordinance of God, and that he was the seruant and subiect of the Emperor.

But the Popish priest saith, as Bellarminel and others haue done before him, that Iohn the Bishop of Constan∣tinople meant to ingrosse all Episcopal authority to him∣selfe, and to exclude the true being of all other Bishops, making them his Vicars, and no Bishops.

Answ. 1. Iohn of Constantinople challenged no more then (as Gregorie saithm) the Fathers of the Councell of Chalcedon, would haue yeelded his predecessors: but they neuer intended in that offer, to exclude themselues from being Bishops, and to become Vicars, but onely to yeeld him superioritie ouer them. 2. What Iohn challen∣ged at this time, Boniface the third obtained afterward vnder Phocasn; which was no more but to haue other

Patriarches subiect to him. 3. It is confessed by Cardinall Cusanuso, that Gregorie condemned Iohn of Constan∣tinople, because he desired to haue all other subiect to him. 4. It is plaine by Gregories words, that the Patri∣arch of Constantinople did only challenge primacy ouer other Bishops, & not y^e subuersiō of the Episcopal order: for thus he speakethp; S. Paul reproues the Corinthiās, because they would subiect themselues to other heads then Christ; what will you therefore answer Christ the vniuersall head of the Church at the day of iudgement, which endeuour by the name of vniuersall, to subiect or place vnder you all his mem∣bers? And then presently produceth the example of Luci∣fer; who, saith he, Nulli subesse, & solus omnibus praeesse, &c. would be ruler ouer all, and subiect to none.

T. W. That Gregorie did both claime and practise the primacie, is acknowledged by the Centurists, &c.

Answ. 1. The Centuristsq confirme by diuers exam∣ples, that the Roman Bishop attained not the supremacy in this age.

2. They censure Gregorie and other Popes for boa∣sting too much of the excellency & preheminence of the Roman Sea, and for vsurping ouer other Churches more thē was meet: But none of the particulars wherwith they taxe Gregorie, doe proue, that he challenged the supre∣macy which our Aduersaries at this present maintaine.

1. Appointing watch ouer the whole world by way of counsell, instruction, and brotherly admonition, as the first of the Patriarchs, or as the first member of the v∣niuersall Church, or ouer the whole world by a Synec∣doche, Luke 2.1. will not proue Supremacy more then S. Pauls taking care for all churches, sheweth him to haue beene a visible Monarch. 2. Cor. 11.28.

2. To be called head of all Churchesr, importeth not papall domination: for it may be giuen to men in regard of praeeminence in place and order, or in respect of gifts and graces; and it may also imply such authoritie ouer o∣thers, as is common to more then one, &c.

3. The Centurists were mistaken about the Constan∣tinopolitan Church, for Bizansenus primas in Gregories is not the Patriarch of Constantinople, but the Primate of Africke, as the Glosse of the Canon lawt, lately set forth by Gregory the thirteenth, and Baroniusu, Biniusx, &c. affirme.

4. To command Archbishops, to place Legats, to ap∣point Synods, &c. was done by the Romane Bishop as a Patriarch, and the other Patriarchs within their circuite might doe the like. And thus none of the things here ob∣iected proue Supremacie, as the same is now challenged by the Pope.

Vntruth 11. Doctor White challenged, for saying Papists are more vicious then Protestants.

T. W. For the extenuating and lessening of the sinfulnes of the Protestants, the Doctor much extolleth their imputa∣tiue and supposed vertues, and as much depresseth the liues of Catholikes in generall, and thus he intituleth that leafe, The Protestants people as holy as the Papists.

Answ. You begin this Section with vntruth, and pro∣secute the same with falsification throughout.

1. Doctor White neither extenuates the sinfull liues of Protestants, nor mentions imputatiue vertues: and

whereas you couertly reproach the Protestants, teaching the imputation of Christs obedience in the matter of our redemption and iustification, Esa. 53.5. Rom. 5.19, it had beene more reasonable for you, 1. to haue consulted Augustinea and Bernardb, yea sundry of your owne Doctorsc, before you had quarrelled vs. 2. To haue considered whether it be not more credible, that Christs merits are imputed to the paenitent and beleeuers, then that the vertues of Dominicke, Francis, Katherine, and o∣ther Saints are imputedd.

2. You affirme, that most of the testimonies produced by the Doctor from Popish Authors against your wic∣ked liues, are found in Sermons or exhortations, vttered in the heate of amplification, and deliuered generally, and without any reference or comparison to the liues of Protestants.

Answ. Two of those testimonies onely are alledged out of Sermons; the rest are positiue and Historicall spee∣ches, seriously vttered by famous Papists, who testified that, whereof themselues were eye and eare witnesses.

T. W. I will proue from the Protestants owne confessions, that the liues of Catholikes are generally more vertuous then the Protestants: for Luthere saith; The world is growne worse and worse, &c. and whereas in Popery people did willingly follow good workes, now they doe contrarie, &c. And Iacobus Andreaf complaineth; That they do not exercise any good workes, but in stead of fasting spend their time in drinking, and turne praying into swea∣ring, &c.

Answ. You haue filchedg these stale and ouerworne al∣legations from Brierly, and both he and you peruert the same against the Authors meaning, who intend not ther∣by to censure all Protestants, as delinquent in this maner, but they accuse onely the hypocriticall and imperfect members of the Church, which appertaine to the same, as the chaffe and tares to the Wheat. And such reproofes as these, are vsuall in the primitiue Fathers, who notwith∣standing intend not thereby to disgrace the godly mem∣bers of the Church, but onely to rebuke the wicked. Cy∣prian saithh; All sorts of people gaue themselues to worldli∣nesse, and forgetting what the faithfull did in the Apostles daies, and what they ought at all times to do, they gaue them∣selues to increasing their patrimony with insatiable couetous∣nesse, and there was not any sincere faith to be found in Priests, nor any mercy in mens deeds. And Chrysostomei; The Church in former daies was a very heauen, the diuine spirit guiding all things in it, &c. but we haue onely some smal remnants hereof. And the Church seemeth to be like a woman, which is decayed and falne from her ancient happinesse, and retaineth onely chests and old caskets, as tokens or badges of the treasures and happinesse, which are wasted and lost.

2. The said Authors words being vttered by Rheto∣ricall amplification, in sermon fashion, must not be set vpon y^e tenters, but confined to their true meaning, which was rather by such inuectiues, to deterre people from sin, and to set before them the vglinesse of sinne, in those who were lately come from Popish superstition, and pro∣fessed

reformation: In whom euen ordinarie offences were hainous, by reason of this circumstance.

But we are able to produce literall assertions, both out of your Doctors and Stories, which directly and histori∣cally charge the main body of your Popish Church, with generall and monstrous wickednesse.

Bernard saithk; We haue not onely lost the vertue of anci∣ent religion, but we retaine not so much as the apparence thereof. And Gersonl; The state of the Church in our daies, is wholly become brutish, and all the vigor of Ecclesiastical dis∣cipline is languished, withered, and faded away; and the Churchmen which should reforme the world, are become more vile then any other: and from the crowne of the head to the sole of the foote, the ouzing matter of filthinesse hath ouer∣spread the whole body. Mathew Parism: The Church of Rome is become like a shamelesse and common strumpet, con∣founding right and wrong, setting all things to sale, regar∣ding neither iustice nor honestie, accounting vsurie for small, and symony for none offence.

And many moderne Papists testifie the like. Dubliui∣usn saith; Euen among our selues the ancient flame of chari∣ty is not only cooled but extinct, and there seemeth to be left no small tracke or footstep of former pietie and faith. And Fati∣us the Iesuiteo; There is such penury of men, liuing after the rule of reason, that one had need haue a candle to finde them out.

T. W. Let vs a little enter more particularly into the cour∣ses of such our Ministers, as from whom we are to expect the greatest satisfaction in this point: that so in an euen libration of the matter, the Reader may rest fully satisfied, and Maister White more clearely and irrepliably conuinced of his former vntruth, &c. I wil content my selfe onely with the example of Zuinglius and other Ministers of Heluetiap, who preaching our new Euangelicall doctrine to that Common-wealth, peti∣tioned to the State in this manner: We earnestly request, that the vse of marriage be not denyed vnto vs, who fee∣ling the infirmitie of the flesh, perceiue that the loue of chastitie is not giuen to vs of God: for if we consider the words of the Apostle, we shall finde with him no other cause of marriage, then to fulfill the lustfull desires of the flesh, which to burne in vs we may not deny, seeing that by meanes thereof we are made infamous before the con∣gregation; for the loue not of lust, but of chastitie, lest that the soules committed to our charge, by example of our sensualitie, should be any longer offended. Where∣fore seeing we haue made tryall, that the weaknesse and infirmitie of our flesh hath bin (O the griefe) the cause of our falling, &c. hitherto we haue tried, that the gift of cha∣stitie hath beene denied vs. We are not otherwise of such vnciuill conuersation, that we should be euill spoken of among the people committed to our charge, this one point excepted. We haue burned so greatly, that many things we haue committed vnseemly: we cannot be char∣ged for any wickednesse, this point onely excepted.

They insisted further with the Heluetians in the like Dia∣lect, &c. Since according to the doctrine of our reue∣rend Father Luther, (which we are bound to teach and practise) nothing is more sweete and louing vpon earth

then a woman: Alas, why should we, who haue of late re∣uealed y^e Gospel of Christ, heretofore so long eclipsed, be recōpensed therefore with the want of that most delight∣full and naturall comfort of a woman, being forced to imitate the superstitious Papist, in imbracing a votarie & barren life? Or why should the Heluetian state so seuerely exact at our hands, that we who only vncorruptly preach the Christian faith, should onely herein be depriued of our Christian libertie? Heu quanta patimur!

Answ. Here this Painter hath vsed his blacke art, in pourtraying a Chimaera or Idoll for his friends to stare vpon. For the discouerie of whose falshood, the Reader is to be aduertised of these particulars.

1. That he hath plaied the falsarie in translating and al∣ledging the words of Zuinglius, & y^e rest. They say the de∣sire of chastitie, meaning by chastitie single lifeq, (that is, a mind and purpose to leade a single life) is not giuen vs by God. The Popish Priest racketh their words, as though they affirmed, they had no loue of honestie or chastitie in generall.

2. He produceth them, as saying; There is no other cause of marriage deliuered by Saint Paul, but to satisfie the lustfull desires of the flesh; and then despitefully en∣stileth them illuminated brethren. But the Ministers say, If we consider the words of Paul, 1. Cor. 7. we shall in him find no other cause of matrimony, then the boiling heate, or burning of the flesh to lust: that is, Saint Paul writing to the Corinthians, doth in that seuenth Chapter mention no other cause of vsing matrimony, but to be a remedie to restraine inordinate lust, in such as haue not obtained the gift of continency from God: as if he should say; although single life haue many commodities,

and in these times of persecution, especially be very pro∣fitable, yet I preferre honestie before any other commo∣ditie, and thereupon for the repressing of inordinate lust, I allow matrimony to all such as haue not the gift of con∣tinency. And other necessarie cause of marriage (at this present) I make none but this.

See how wretchedly this Impe of Antichrist peruer∣teth their words; for that which they say of repressing lust, he detorteth to the satisfying of the lusts of the flesh. The Heluetian Ministers reason in this manner: All people ought to haue liberty to embrace that state of life, where∣in they may vse the meanes which God hath appointed to preserue them from sinne. But the meanes appointed by God, to preserue such as haue not the gift of conti∣nency, from secret burning or open filthinesse, being sin, is matrimony; and Saint Paul nameth no other cause of choosing wedlocke before single life, but onely this. Therefore both Ministers and all other people, according to Saint Pauls doctrine, are to be permitted their Christi∣an libertie in the matter of wedlocke, for the repressing of sinne.

3. The third abuse of this Popish Priest, is yet more impudent; for in the last place he hath himselfe coyned and composed, an abusiue speech, which he produceth as vttered by the Heluetians; and then flings dirt and dung about him, crying, libidinous, and goatish Mini∣sters, &c.

But if the Reader please to peruse the writings of Zuingliusr, from whence this sycophant hath pared his broken sentences; he shall, if he carrie an honest minde, find nothing vttered lewdly or vnseemly; yea, the whole discourse breathing honestie and vertue: The Ministers

esteeme and honor single life, in all such as haue the gift of continencys, and require no more but that, whereas in poperie the Cleargie by sale or permission, generally retained Concubinest, and liued in brothelsome impuri∣tie with many women, that they might haue the libertie of marriage, and leade a chaste and honest life.

Concerning the speeches in particular, I answer, 1. These men particularly confesse their incontinencie: and did not Dauid and Paul acknowledge, the one his adul∣terie, the other his blasphemie and persecution of Christs Church? 2. They desire to liue in a married state of life, according to Gods ordinance and commandement. 1. Tim. 3.2. 1. Cor. 7.2. That they might neither defile their owne conscience with burning and filthinesse: nor by scandalous and dishonest life, discredit their profession and offend others.

3. They vtter not much more of themselues in this matter, then some ancient Fathers haue done: and popish Votaries and Saints haue said farre more.

Gregory Nazianzeneu, complaineth that in his old age, he was vexed with vnchast and libidinous motions, and had much adoe to keepe his body in subiection, S. Hierom saithx, that he reckoned it no shame to confesse his frailtie: acknowledging that his mind burned with vncleane desires, and that the flames of lusts boyled within him, and he profes∣seth more then once that he was no virginy. Bernard saith, that he was neuer able to flie the lusts of the flesh, and that they did alwayes pursue him. Anselmez confesseth, that

he had lost his virginitie, and defiled his soule with fornica∣tion, and wallowed in the dungeon of vncleannesse, and bene perfidious to God, periured (or a vow-breaker) and an adul∣terer to Christ, &c. S. Francisa the deuout limitor, was so oppressed with lust, that he was faine to lie naked in the snow to quench his flame; and to cast himselfe into a pond in a great frost, that so he might subdue his bosome enemie. The golden Legend reporteth, that Popeb Leo the first, by the meanes of a woman kissing his hand, was so vehemently tempted with lust, that he was faine to cut his hand off: but the virgin Ma∣rie, hauing compassion of her high Priest, ioyned the hand to his bodie againe.

T. W. Libidinous and goatish Ministers, whose very pens spumant venerem, and with whom, euen to meditate of a woman, is the center of your most serious thoughts, &c. wholly absorpt in lustfull and fleshly cogitations.

Answ. Ignatiusc saith, Whosoeuer traduceth lawfull mar∣riage and procreation of children, by the name of vncleane∣nesse or defilement, the same nourisheth in his bosome the apo∣stating Dragon the Diuell. The infamous termes of libidi∣nous and goatish, agree to the brothelsome impuritie of the Popish Synagogued, with whom it is more honest to keepe 600. queanese, then to liue with one wife: of which Bernardf speaketh; If you take away out of the Church honorable wedlocke, and the vndefiled marriage bed, you fill the same with Concubinaries, ribbalds, incestuou•• per∣sons, Seminifluansg, and Gonorrhoeans, yea with male Sodo∣mitry, and all kinde of vncleannesse.

Vntruth 12. Concerning auricular confession.

T. W. Discoursing of auricular confession, he saith: That the primitiue Church knew it not, pag. 227h. But con∣trarie to this, the Centuristsi doe confesse, that in the times of Cyprian and Tertullian, priuate confession was vsed, euen of thoughts and lesser sinnes. And Doctor Whitakerk writeth, that most of the Fathers were in an error about confession, &c. Thus we see how little blood was in Maister Whites cheekes, &c.

Answ. Doctor White in the place alledged, saith not as you charge him, but as followeth. Auricular con∣fession was not receiued in the Fathers daies, as necessarie to saluation, or as Christs immediate commandement. 2. In dis∣proofe of his assertion, you bring testimonies concerning priuate confession, and he speaketh of Popish auricular confession.

The Protestants acknowledge, that priuate confession is profitable, yea many times necessarie for instruction and consolationl. The difference betweene vs is, touching Sa∣cramentall confession, consisting of an intire and particular enumeration of all mortall sinnes, of thought, word, and worke, together with all materiall circumstances of the same, to be made to a Roman Priest, to this end, that the Priest as a Iudge may absolue the sinner of the guilt of his sinnem: And this manner of confession, vrged as necessarie to saluati∣on,

was vnknowne to the primitiue Church; neither do the Centurists or Doctor Whitakers affirme the same, to haue beene vsed by the Fathers; but they speake of other confession, and onely censure some inconuenient spee∣chesn of Cyprian and others, about satisfaction, wherein they seeme to attribute too much thereunto concerning expiation of sinnes.

And in the Centurists there is an apparent mistaking of Cyprian, about the confession of thoughts and smaller sinneso.

Vntruth 13. Concerning Fasting.

T. W. Our delicate Minister as a professed enemyp to all austeritie of life, writeth thus against fasting: All antiqui∣tie can witnesse, that in the primitiue Church fasting was held an indifferent thing, and euery man was left to his owne mind therein.

Ans. Doctor White was an enemy to your hypocrisie and superstition, and iustly condemned you in these par∣ticulars: 1. That you deliuer a false definition of fastingq.

2. That glorying as much as the Pharisees, and ascribing such transcendent effects thereunto, yet indeede you re∣taine the name and shadow thereof onely, without the substance and matterr.

But religious fasting, such as is conformable to the precepts and examples of holy Scripture, and to the pra∣ctise of the primitiue Church, and the wholesome lawes of present Churches, we maintaine and vrge as a pious and godly exercise, and ascribe all such effects thereunto, as we finde warranted by sacred Writ, and the vniforme doctrine of the ancient Church.

The Prophet Ioel saith; Chap. 2.12. Turne vnto the Lord with all your heart, with fasting, &c. Dauid saith; I humbled my soule with fasting, &c. Psal. 35.13. And Dani∣el; I was in heauinesse for three weekes of daies, I ate no plea∣sant bread, neither tasted flesh nor wine. Chap. 10.2.3. Our Sauiour deliuereth a rule for fasting, and promiseth a re∣ward thereunto, Math. 6.6.17.18. And the Disciples of Iohn Baptist. Math. 9.14.15. The Apostles of Christ and the primitiue Christians, duly exercise the same. Act. 13.2 2. Cor. 6.5. 1. Cor. 7.5. Saint Luke saith of Anna: She serued God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with fastings and prayers. Luke 2.37. And of Cornelius, that he fasted and prayed, &c. Act. 10.30. And the primitiue Fatherss with an vnanimous consent, maintaine the necessitie and benefit of fasting, composing whole tracts in commendation hereof: and God hath by sundry examples testified his respect, and approbation of this holy dutiet.

In regard of all which, I assent to those which make re∣ligious fasting an exercise ofu vertue, and which teach that God is mediatly serued by the samex; and that being

ioyned with prayer and inward humiliation, it is an adiuuant meanes to appease and deprecate Gods anger, 1. Sam. 7.5. 2. Chron. 20.3. Iudg. 20.26. Dan. 9.3. and to impetrate sundrie benefits. Nehe. 1.4. Ierem. 36.9. Esd. 8. 23. Hest. 4.16.17. Ion. 3.7.8.9. Math. 17.21. Act. 13.2. &cy.

And whereas some Protestants seeme to deny that fa∣sting is a good worke, they speake of the externall act of abstinence considered materially, & as it is diuided from a religious end and mannerz. Esa. 58.5.

T. W. Doctor White affirmeth, that in the primitiue Church fasting was held an indifferent thing, and euery man was left to his owne mind thereof, no law binding to this or that manner.

Answ. Doctor White speaketh of the circumstances, to wit, the time and externall manner of fasting, not of the substance or exercise of fasting in it selfe; & touching this he affirmeth no more then the Fathers and sundry learned Pontificians haue saida.

T. W. Aerius was condemned by Epiphanius and Augu∣stine, for taking away all set daies of fasting; which is ac∣knowledged by Doctor Fulke, Doctor Whitaker, Pantaleon, &c. And the Lent fast was holden in the primitiue Church more then arbitrarie. Whereupon Maister Cartwright reproo∣ueth Saint Ambrose, for saying it is sinne not to fast in Lent. Thus you see how familiarly this Ministers pen drops lye after lie, &c.

Answ. Aerius was culpable in that he condemned, such fasts as were lawfully established by publike authoritie of the Churchb. But this maketh nothing against my bro∣thers assertion, who speaking of precedent times, before such lawes were enacted, to wit, the Apostles owne daies, and the time next ensuing the same, saith, euery man was left to his owne mind, no law compelling him, &c. And in this assertion, he agreeth with Saint Augustine, and with Socrates, and also with many of your owne Doc∣torsc. And therefore your rude and moody conclusion, wherin you giue D. White the lie, proceedeth of rankor, and from no other iust cause.

Vntruth 14. Whether Montanus were the first that brought in the lawes of fasting.

T. W. Our Doctor in further disgrace of Fasting, thus writeth; Montanus a condemned Hereticke, was the first that euer brought in the lawes of fasting, from whom the Papists haue borrowed them. But Maister Hookerd acknowledgeth, that Montanus was condemned for bringing in vnaccusto∣med fasting daies, and new kinds of fasting, diuers from the Catholike Church, and the Protestant writer of Querimonia Ecclesiae, professeth the likee.

Answ. 1. Doctor Whites assertion is taken out of Eu∣sebius, who among the hereticall obseruances of Monta∣nus, reckoneth vp this as one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he inacted lawes concerning fastingf. 2. Although there were diffe∣rence betweene his lawes of fasting & the Popish, (which Doctor White denieth not) yet the Popish superstition

might take it beginning from this Hereticke; euen as the Saracens in their Alchoran, hauing borrowed sundrie things from the Iewes, differ in the kind and manner of superstition.

Vntruth 15. Whether Protestants make God the Author of sinne.

T. W. Maister White being desirous, that his Religion should decline all contumelious reproch and slaine, touching the author of sinne, thus writeth: The doctrine of the Prote∣stants doth not make God the Author of sin, nor inferreth a∣ny absolute necessity constraining vs, that we cannot do other∣wise then we doe. But contrary to thisg, Zuinglius saithh; that God moueth the theefe to kill. And that the theefe killeth, God procuring him: and the theefe is inforced to sinne. And Bezai: God exciteth the wicked will of one theefe to kill ano∣ther, guideth his hand, &c. And Caluink; In sinning the Diuell is not author, but rather an instrument, &c. This do∣ctrine is condemned by Castalio, Hooker, Couel: and Iacobus Andreal chargeth Beza with making God the author of sin. Thus we see how antipodes like, and oppositly our Doctor trea∣deth to the feete of his owne brethren.

Answ. Protestants affirme, that it is blasphemy and damnable heresie, to teach that God is the author of sinnem. And some learned Papists acquite the Prote∣stants of this imputation commonly obiected. Suarez saithn; The Heretickes (Protestants) know well, that God in∣tendeth not that which is formall in sinne, nor inclineth the will of man to intend it. And Vasqueso: Caluin, Zuingli∣us,

and Beza, do plainely affirme, that sinne as it is sinne, is not to be referred to God as the cause thereof.

T. W. The former sayings of Protestants, although they do not actually imply so much, yet they doe it potentially, and by necessarie inference.

Answ. 1. The like formes of speech are vsed by Papists themselues: Canusp saith; God vseth his minister Sathan as an instrument, and thus is said, to effect that which his mi∣nister being strengthened by his authoritie, doth. And V••s∣quesq: Diuers moderne Schoolemen affirme, that God ha∣uing no respect of mans owne determination of himselfe to sin, doth apply, excite, and impell to the deed of sinne.

2. Zuinglius, Beza, Caluin, &c. speake of the substance and matter of the act of sinne, not of the wickednesse or qualitie. Zuingliusr hath these words; Ad opus non ad crimen, To the worke, and not to the fault: Neither simply to the deed, but as it serues to the end prefixed by him. To the worke, Ratione passionis & euentus, In respect of the pas∣siue euent.

3. This Popish Priest notoriously abuseth Caluins: for whereas he saith, that Sathan is Gods instrument, in agendo, in doing; the Popish Priest produceth him, say∣ing; that he is Gods instrument in peccando, in sinning: And that which this learned author speaketh of the posi∣tiue act of sinne, this Romist applyes to the qualitie: as if one saying, the motiue facultie in the naturall body, effe∣cteth motion, therefore it effecteth halting.

4. Maister Hookert in the place obiected by this Priest,

treating of the twofold will of God, affirmeth, that Gods secret will is not the rule of morall actions, but speaketh nothing concerning this present question.

5. Castalio, and Iacobus Andrea, being Aduersaries to Caluin and Beza, and the one of them a phantastike, and the other a turbulent vbiquitarie, are not indifferent censors to passe vpon the credit of these worthy men.

Vntruth 16. Whether Saint Bernard were a Papist.

T. W. He is not afraid to publish, that Bernard was a Pa∣pist, in none of the principall points of their religion: and then he addeth, He stood against the pride of the Pope. But whosoeuer will obserue what is confessed by the Protestants, must acknowledge, that impudency it selfe would be ashamed to haue mentioned such a groundlesse vntruth. For it is gran∣ted by Simon de Voyanu a Protestant, that he was Abbot of Clareiuax: and by Osianderx, that he was thought to be the author of 140. Monasteries: and the Centuriesy say, he wor∣shipped the God Maôzim, and Doctor Fulkez, and Doctor Whitakera charge him, for defending the Popes Ecclesiastical authoritie; and yet if we beleeue M. White, he stood against the pride of the Pope, &c.

Answ. Doctor Whites words are; Bernard knew not the present Romane faith; he was indeed a Monke, and in many things superstitious, but he was a Papist in none of the princi∣pall points of religion: For he held the sufficiency of the Scriptures without Traditionsb, Iustification by faith alonec, that our works do not merit (condignelyd:) that

no man is able to keepe the law (in perfection according to the commandementse.) That a iust man, by the testi∣mony of the spirit within him, may be assured of gracef; and there is no such free will as many Popish Schoole∣men teachg, he stood against the pride of the Popeh, and the opinion of the immaculate conception of the virgin Mariei. And then Doctor White explaning his meaning more fully, saith; Bernard professed not the Romane faith as the Councell of Trent, and the Iesuites haue set it downe, at the least, in the fundamentall points thereof.

Against this our Popish Priest produceth certain Pro∣testants, saying; That Bernard was an Abbot, and builded Monasteries, and honored the Masse, and eagerly defen∣ded the Pope, &c. And from hence inferreth, that Doc∣tor White hath dealt vntruly, affirming that he was no Papist, and in saying he stood against the Popes pride. But this illation is not coherent: Bernard was a Papist in some things, (as an Aethiopian is white in some things, namely, his teeth) ergo he was a through Papist in the maine articles concluded by the Trident Councell.

D. White proueth he was no through Papist, in cer∣taine articles specified by him, according to the present Tenet of Poperie: and the Popish priest produceth other points, wherein Protestants confesse he was Popish.

And besides the former articles named by my brother, it seemeth vnto me that Bernard was no through Papist, in sundry other articles; and namely in the doctrine of Transubstantiation, of which he is altogether silent in his workesk. Also, he taught that the Eucharist was a com∣memoratiue sacrifice onelyl, and he held not the precise number of seuen Sacramentsm, nor the physical efficiēcy

of any Sacraments. He neuer taught adoration of Ima∣ges: he beleeued habituall concupiscence to be sinnen, maintained the authoritie & praeheminence of the ciuill Magistrate, and the generall subiection of the Apostles, and all the Cleargie vnto himo. He censured the single life of the Cleargiep, the hypocrisie of Popish fastingq, and plainly confesseth in termes, that the Roman church was degenerate from ancient Religionr.

And lastly, what he thought of the Popes pride, (be∣cause the Popish Priest doubteth) let his owne words te∣stifie: who speaking to Pope Eugenius, saiths; You come abroad glistering with gold, abounding with all varietie, &c. but what doe your sheepe receiue from hence? If I durst be bold to reueale my thoughts, I would say, these are rather pasture for Diuels, then food for men. Forsooth Peter did thus, and Paul in this manner deluded the world. Surely the zeale of the Church is feruent for nothing, but onely to maintaine dignitie: Euery thing is referred to honor, but li∣tle or nothing to sanctitie. Saint Peter neuer came abroad adorned with gemmes, arayed with silk, attired with gold, mounted vpon a white Palfrey, guarded with Souldiours, or attended with ruffling seruitors; without all these he fed Christs sheepe, and herein you haue not succeeded Peter, but Constantine.

Vntruth 17. Touching the miracles of Saint Bernard and Saint Francis.

T.W. Doctor White saith, what is reported of Bernard & Francis, are lies. This is spoken to the dishonor of the Romane

faith, diuers of whose professors through Gods omnipotency, and for the manifestation and strengthening of his truth, haue at all times beene able to exhibite great miracles: the which prerogatiue resting onely in our Church, much displea∣seth our Minister, &c. And then he produceth Osiander, granting a certaine miracle of Bernard: and Mathew Paris reporting, that there appeared certain wounds like vnto our Sauiours, in the hands, side, and feete of Francis, a little be∣fore his death, &c.

Answ. Osiandert doth not acknowledge any true mi∣racle wrought by Saint Bernard in confirmation of Po∣perie, but speaking of a certaine maruell reported to haue beene done by him, he admitteth by a concession, that possibly such an outward act might be done; but he sup∣poseth Sathan to haue beene the author thereofu for the confirmation of error, and hence inferreth, it was no true miracle according to all the causes.

2. Admit Osiander were deceiued, and that Saint Ber∣nard wrought true miracles, yet might God concurre with him in this worke, not in maintenance of his super∣stition, but to confirme other parts of his Christian faith and profession; euen as when Iudas wrought miracles, Christ concurred with him for confirmation of faith, & not for approuing his couetousnesse.

But against Popish miracles, whereupon our Aduer∣saries much relye, making the same a signe of truth and note of the Church, I obiect: 1. The credit of these mi∣racles dependeth onely vpon the testimony of Legends, which Papists themselues discreditex. And omitting the authors alledged by my brother: for proofe hereof, let this testimony of learned Gerson be consideredy:

The Church permitteth Legends to be read, not determining that they be certainly true, but such as possibly might be true; and howsoeuer true or false, yet not vnprofitable for stirring vp deuotion.

2. The matter of these Popish miracles, is in it selfe so absurd and ridiculous, that it will rather prouoke laugh∣ter or indignation, then cause beliefe.

Baroniusa telleth, that Saint Fulbert suckt our Ladies breasts. Antonineb reports, that S. Dominicke walkt in the raine and was not wet; and his bookes lying all night in the riuer, were taken out dry, and no more hurt then a fish. The said Fryar espied the Diuell sitting in the Church like a sparrow, and calling him to him, deplumed him, and so put him to a great reproach. Also, he com∣pelled the Diuell to hold him the candle in his bare fin∣gers, vntill they were well burnt. And on a time a certain lecherous Priest kissing this Saints hand, was cured for e∣uer after of incontinency.

Thomas of Aquinec was so rauished in his meditati∣on, that he suffered the candle whereby he read, to burne his fingers, and neuer felt it. And Notaries attended him in his sleepe, and wrote Dictates from his mouth.

The author of Saint Bernards lifed telleth, that he by saying a peece of the Lords praier, made a horse that had broken his bridle, and was runne farre away into a med∣dow, of his owne accord to come againe to hime. A wo∣man laying his staffe by her in the night, thereby draue a∣way the Diuell, who had carnally vsed her many yeares beforef; and he excommunicated the Diuell, and there∣by disabled him for medling in this sort with any more womeng. At another time he blessed good ale, and gi∣uing the same to certaine leud persons, caused diuine

grace to enter into themh. Also by excommunication he destroyed flyes. And on a time the mother of an Infant deceassing, he enables the Grandame of the child, being aboue eightie yeares of age, to giue her Grand-childe suckei.

But the miracles of S. Francis, reported by Vincenti∣us, Antonine, Bonauenture, the golden Legend, Lippo∣man, and Surius, are more then marueilous.

This Saint and limitor, Francis, vnderstood the secrets of mens heartsk, which the Apostles seldom did. He chan¦ged water into wine by the signe of the Crosse, and a ca∣pon into a fishl: He causeth water to spring out of a hard rocke, equalling Moses: and excelling Elizeus, he maketh ankers to floate aboue the waters; speaking to Woluesm, and calling them brethren, he mollified their ferity, that they deuoured no cattell.

He preacheth to Birds and Fowlesn, exhorting them to praise God; and they were attentiue to his doctrine, and suffered him to touch them, and would not depart vntill he blessed them with the signe of the Crosse, and gaue them leaue. He caused Swallows and Grashoppers, and a wilde Falcon, to ioyne with him in praising God.

He exhorted a Cade-lambo to be attentiue to the prai∣ses of God, and to beware of offending her brethren; and hereupon the Lambe daily frequented the Church, and without any instructer kneeled before the altar of our Ladie at the eleuation of the hoast, in honor of her ma∣ker. (Oh, saith Suriusp, let Heretickes learne to worship the

blessed Virgine, and to adore the blessed Sacrament, by the ex∣ample of this sheepe.)

The same Fryar had a second Cade-lambe, which he gaue to one Ladie Iane, and the said Lambe when her Ladie lay long a bed, or was negligent in her deuoti∣on, would come and bleate at her chamber doore, and push her with her hornes, and by diuers signes and ge∣stures, admonish her dame to goe to Church.

This great Limit or saying to the fire, Frater ignis, O brother fire paine me not, asswaged the violence thereof, so that he felt no paine when one burnt him with a hot Ironq. The holy Angels came to him and were his Min∣strelsr; and his horse bridle being put vnder a woman trauailing in child, caused her present deliuerances. And after his death a peece of his hempen cord wherewith he girded himselfe, did the like to other woment. And the water in which this hempen girdle was steeped, being drunk, cured the morrion of beasts, and the water where∣in he bathed himselfe was a present remedie for the pesti∣lence.

But nothing is more famous about Saint Francis, then that which D. Whites Aduersarie vndertakes to iustifie, and to confirme his Popish faith by, (according to a say∣ing, like lips like Lettuce) to wit; the impression of Christs wounds in his bodyu. The manner hereof according to Mathew Parisx, was this.

The fifteenth day before the departure of Saint Fran∣cis out of this life, there appeared wounds in his hands & feet, continually bleeding, such as were the wounds of Christ when he was nayled on the Crosse. Also his right side was open and bloody, so as one might see his verie intrals and heart. And he told the Cardinals and others,

who demanded of him what this vision meant, That the same hapned in confirmation of his doctrine, concerning Christ crucified, &c. And further he said, that after his death, the wounds which did now bleed, should be pre∣sently dried vp, and become like his other flesh.

The Popish Priest accuseth Doctor White of foule vntruth, because he reiecteth this part of Saint Francis his Alchoran, confirmed by testimonie of many great Doctors, and according to Bonauenture and Suriusy, by the Pope himselfe.

But Maister White requesteth this Popish Priest and his fellows, before they inforce him, to fixe his credo vp∣on this maruell, that they will remoue some few obstru∣ctions, which hinder his beliefe concerning the same.

1. Mathew Parisz saith, that Saint Francis was bran∣ded with these markes fifteene daies before he died: and that being defunct, they were dried vp, and appeared like the other flesh of his body. But Bonauenture and Su∣riusa report, that they were imprinted in him two yeares before his death: and that they were seene of few whiles he liued, because he sought in humility to couer them, but at his death they appeared to many. And they fur∣ther reportb, that Pope Gregorie the ninth doubting (like Saint Thomas) of the truth of this matter, Saint Francis after his death appeared to him in the night, and lifting vp his right arme, shewed him the wound in his side, and calling for a pot, there issued forth so much blood from the wound, as filled the pot vp to the brim.

2. I demand how Saint Francis could liue two yeares, or so much as fifteene daies, hauing so many wounds in his hands and feete, bleeding either continually, or (as the booke of Conformities saithc) bleeding once euery

weeke from Thursday euen to Friday euen, in imitation of Christ bleeding on the Crosse. But suppose what you will of the other foure wounds, the fift wound in the right side was absolutely mortall, and piercing the caull of the heart, and letting out the vitall spirits, doth ac∣cording to the doctrine of our Aduersariesd, writing vp∣on the passion of Christ, instantly destroy life.

3. If Frier Francis his deuotione towards Christ cru∣cified, caused this impression of wounds in him, how happened it that the Apostle Paul and other Martyrs, be∣fore whose eies Christ Iesus was alwaies crucified, wan∣ted the like characters? Either you must affirme with the author of the Conformitiesf, that this Fryer had a pre∣heminence greater then Iohn Baptist and the Apostles, and assigne him the high chaire in heauen, from whence Lucifer fell: or else with Auentineg, leaue these foole∣ries and old wiues tales to lying Papists, whose eyes like night Rauens, take pleasure in darknesse, and cannot in∣dure the light of truth.

Vntruth 18. Doctor White affirming the Protestant Churches euer-visibilitie.

T. W. In defence of the continuance of his owne Church, he thus saith; The learned amongst vs confesse and prooue a∣gainst all that contradict it, that euer since Christs time with∣out interruption, there hath beene a company of men visibly

professing the same faith that we doe: Though the Church of Rome degenerating into the seate of Antichrist persecuted them, and so many times draue them out of the sight of the world, that to it they were not visible.

Answ. You pare and mangle D. Whites speechh, omitting two parts thereof, which being added, explicate his assertion, in such manner, that they depriue you of all occasion to cauill.

1. He saith, that euer since Christs comming, there haue beene a company of men, professing the same truth, which we doe, In the affirmatiue, that is, in matters of faith and godly life, necessarie to saluation.

Secondly, he addeth, the sincere professors of Or∣thodoxe truth, were not alwaies visible to the world, vn∣der the notion of true beleeuers: but though the world many times knew them, as men different from them in profession, yet being blinded with malice & vnbeliefe, they knew them not to be the Church of God.

And thus Doctor Whites assertion may be reduced to these two propositions: 1. There were alwaies found in the world a visible company of beleeuers, professing the same faith which the Protestants doe in all affirmatiue articles, ne∣cessarie to saluation. 2. There were alwaies in the world some Christians who resisted the chiefe points of Papistrie as they came in, and the same Christians were visible in such man∣ner, as Gods people vse to be in time of persecution.

Now what haue you to say against this?

T. W. Before I conuince this, I would demand where our Ministers head-peece was when he thus wrote: since these few lines doe inuolue an irreconciliable contradiction: a com∣pany of men visibly professing, yet to the world not visible, this is as much as inuisible visible, and white remaining

white, to be blacke; the moone to shine in her greatest eclipse. And if the Church were latent to the world, then it was seene onely by some out of the world.

Answ. Did you neuer heare of one that was visible to his friends and latent to his enemies? of one visible to the seeing, and inuisible to the blinde? And is it an apparent contradiction to say; our Sauiour after his resurrection, was visible to his Disciples, and other faithfull people by the space of fortie daies, Act. 1.3. and yet he was inuisi∣ble the same time to the Scribes and Pharisies? The true Church was alwaies visible to the friends and louers of truth, to such as had eies of faith and spirituall prudence, to discerne the sheepe of Christ from the members of Antichrist: but it was not at all times generally visible to Infidels and Tyrants. It was often vnknowne to the world, speaking of that part of the world; Qui ab amando mundum dicti sunt mundusi, who are called the world, be∣cause they peruersly loue the world, such as in whom the loue of the Father is not: It was visible to the world, speaking of that moity of the world; Qui carne versantur in mundo, sed corde inhabitant coelum: Which are bodily conuersant in the world, and in their hearts be the inha∣bitants of heauen.

T. W. Napper writeth, that Gods true Church was latent and inuisible 1260. yeares: and Sebastian Francke, that for 1400. yeares, the Church hath beene no where externall and visible; and Doctor Fulkek, that in the time of Boniface the third, which was an. 607. the Church was inuisible, and fled into the wildernes, &c. And sundry Protestants acknowledge the Churches not being vntill Luther, &c. From all which it is ineuitably concluded against this architect of lies, that the Protestants imaginarie Church consisting of ayrie supposals,

had no subsisting or being in the world for these last 1000. yeares, &c.

Answ. 1. You pitifully abuse Sebastian Francke, cal∣ling him a famous Protestant, who was an Anabaptist, & an vnlearned and malapert hot-spurl.

2. Speaking of some manner of Churches visibilitie, and respectiuely to the state thereof in the primitiue Church, & as it is now since the restoring of the Gospel, the Church may be said to haue bin inuisible since Pope Boniface the third.

3. Whereas you conclude, that the Protestants church had no being in the world for the last 1000. years; if you meane it had no being in respect of y^e name of Protestant Church, or in regard of the personall teaching of Luther; or in regard of externall separation from the Romane so∣cietie, I will not contest: but then I retort, that your Church in regard of the late Trent faith, had no being at all in the world for 1500. yeare: But if you inferre that our Church had absolutely no being, in respect of the maine and primitiue articles of our faith, and such things as be essentiall in religion: I answer, it had the same sub∣sisting and being with the best members of your church, and at this present differs no otherwise from them, then a bodie which hath recouered health, from it selfe being sickem.

Vntruth 19. Touching Priests marriage.

T. W. The Doctor much apologizing and defending the marriage of the Cleargie, affirmeth that the Church of Rome

holdeth contrarie herein, to that which was taught in the pri∣mitiue Church.

But contrary to this, Cartwright confesseth of the first Ni∣cene Councell, that it prohibited marriage to such as were en∣tred into Orders, although it allowed the marriage of such as were contracted before. And Maister Iewell confesseth, that in the matter of Priests marriage, Harding had many Fa∣thers on his side. And Chemnici••s granteth, that Origen, Ambrose, Epiphanius, and Siritius, teach this doctrine of single life of the Cleargie.

Now I referre it to the iudgement of any indifferent Rea∣der, whether he will beleeue the former learned Protestants, confessing the practise of this our Catholike doctrine in the primitiue Church, or Maister White denying the same.

Answ. If that which you say were to the purpose, you might with credit request your Reader to take notice of it: but that which you haue brought out of learned Pro∣testants (whose words, because they are impertinent it is needlesse to examine) is heterogenious to the question.

Doctor White affirmeth truly, that you are varied from the primitiue Church in the matter of the matrimo∣ny of the Cleargie; and by the primitiue Church he vn∣derstandeth the whole primitiue Church, the flower and principall part whereof was the first 300. yeares. Now your owne Doctorsn grant, that in the primitiue church thus vnderstood, marriage of the Cleargie was reputed lawfull. Bonouenture saith; Continency was not inioyned the Cleargie in the primitiue Church: And with him a∣gree Gratian, Scotus, Gerson, Hugo Cardinal: and in a manner all your Doctors, of which I haue cited many beforeo. And this being so, why do you berayle Doctor

White for affirming an euident truth, which Papists themselues deliuer?

T. W. But learned Protestants acknowledge, that sun∣drie primitiue Fathers maintaine single life of the Cleargie.

Answ. 1. It followeth not, from some primitiue Fa∣thers after the 300. yeare, to the primitiue Church in ge∣nerall, whereof Doctor White speaketh: for although some primitiue Fathers taught, that Christ preached forgiuenesse of sinnes to those which were in hellp, yet you wil not admit that the same was the general doctrine of the Church.

2. None of the primitiue Fathers maintaine your Po∣pish doctrine of single life of the Cleargie: to wit, that their marriage is simply vnlawfull, and they are to be re∣puted Heretickes if they marrie; and that it is better for a Priest to be a fornicatorq, and to vse 600. queanes, then to keepe his owne wifer: and especially that Priests marriage is therefore vnlawfull, because the Pope hath decreed it to be so I suppose in these assertions, you shall not by confession of learned Protestants, haue many primitiue Fathers consenting with you.

Vntruth 20. Concerning Images.

T. W. Inueighing much against the religious vse of Ima∣ges, he saith; Touching Images, the Church of Rome holdeth contrarie to that was formerly holden. And after that he al∣ledgeth,

that the ancient Christians of the primitiue Church had no Images. But diuers Protestants, to wit, the Centuries, and Doctor Fulke acknowledge, that Lactantius attributed too much to the signe of the Crosse. And Paulinus caused Ima∣ges to be painted on Church walls. And Ambrose reported sundrie things superstitiouslie, touching the Crosse: and Ter∣tullian is thought to affirme, that Christians had the Image of the Crosse in the places of their publike meetings, and pri∣uately in their houses, &c.

Answ. Doctor White saiths; The Church of Rome not onely worshippeth Images, but commandeth to doe it with di∣uine honor, &c. and herein it is departed from the primitiue Church. Now this being my brothers principall asserti∣on, about the matter of Images: and prouing directly his maine intent, which is, that your Church is departed from the primitiue faith: why doe you cowardly passe it ouer, and snatch at another sentence, the truth or false∣hood whereof is not greatly materiall? It is very proba∣ble, that the primitiue Church in the prime ages thereof, for two or three hundred yeares, had no Images: For Irenaeus taxeth the Gnostickes for hauing Imagest. And Clement of Alexandria: We are expresly prohibited to vse the deceitfull art of painting, according to that of Moses: Thou shalt not make vnto thy selfe the likenesse of any thing. But whether they had any pictures and images or not, is not materiall to the Controuersie betweene the Papists and vs; For we reckon pictures and images vsed for Story and ornament, out of the case of scandall, among adiaphorous things: The difference betweene vs, is concerning Ado∣ration of Images.

Obiect. Lactantius is censured by the Centuristsu, for affirming many superstitious things of the efficacie of

Christs Image.

Answ. 1. The Centurists were many times ouer rigid in censuring the Fathers, whom we imitate not; & about this matter of Lactantiusx, the very inspection of the place will manifest, that he spake not of the Image of the Crosse, but of the signe: And the signe of the Crosse was no Image, but a significant action.

Paulinus, of whom Doctor Fulke speaketh, liued after the 400. yeare: and Saint Ambrose in the yeare 374.y. But Doctor White speaketh of the former ages, saying; ancient Christians of y^e primitiue church had no Images. Tertullian is thought by the Centuries, to intimate in his Apologie, that Christians had the Image of the Crosse, either in their publike assemblies or priuate houses. But this is onely the thought and surmise of those authors, vnable to conuict Doctor White of vntruth. We expe∣cted choaking and irrepliable testimonies, according to your glorious ostentation, in the maine body of the Con∣trouersies, and you produce a poore coniecture, concer∣ning an vnprofitable branch of a question.

Vntruth 21. Concerning Transubstantiation.

T. W. Doctor White writeth: The Roman Catholikes haue altered the faith of the ancient Fathers in Transub∣stantiation. But in affirming this, Maister Whites credit and estimation is particularly, in this, most dangerously wounded by the hands of his owne brethren. For the Centurists saya; Chrysostome is thought to confirme transubstantiation, and other Protestants affirme, that Theophylact and Damascene

doe euidently incline to Transubstantiation. And Doctor Humphrey writeth, that Gregorie the Great brought in Tran∣substantiation. This giues sit occasion to the Reader, to take no∣tice how cleare, perspicuous and shining, our Catholike faith of Transubstantiation was, in those primitiue times, &c.

Answ. 1. Sundry learned Papists haue affirmed, that the doctrine of Transubstantiation is neither ancient nor perspicuous, but perplexed with many difficul∣tiesb.

2. How can that be cleare and perspicuous, which ex∣presly contradicteth the holy Scripture, affirming, bread and wine to remaine after consecration? Luke 22.18. 1. Cor. 10.16. and 11.26. and is reproued by the testimo∣ny of all the sensesc, and cannot be defended but by de∣stroying the quantity and figure of Christs body, or gi∣uing it a maner of existing after the nature of spirits, yea of God himselfed: and multiplying the presence thereof in many places at one time? and the patronizing wherof inuolues the defenders with inexplicable perplexities & contradictionse. And doth all this without reason, consi∣dering the same doctrine of transubstantiation, is not de∣liuered

in the Scripturef, and meerely deuised by the Pope.

Obiect. 1. According to the Centurists, Chrysostome is thought to confirme Transubstantiation.

Answ. The Centurists say; Chrysostome seemeth to con∣firme Transubstantiation: but it followeth not from see∣ming to doing or being, Prou. 26.16. Chrysostome may seeme to ignorant and partiall Readers, to confirme that which indeed he doth not.

Obiect. 2. Theophylact and Damascene incline to Transubstantiation, according to Occolampadius, &c. Damascene taught the said doctrine.

Answ. You pretend that your faith of Transubstantia∣tion is cleare, perspicuous, and shining; and yet you flie to obscure authors liuing after the 800 yeare, for the con∣firmation thereof. Also, your selues in other cases affirme, that the doctrine of one or two Fathers, doth not make a matter to be of Catholike faith. 2. Although Damascen, by his new maner of speaking, gaue occasion to the error of Transubstantiation, and for that cause is censured by Vrsinus and others, yet he neuer expresly or plainly taught the same doctrine: and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or transmu∣tation of bread and wine, in Damascen, is not an essentiall conuersion of the substance of the elements, but a mysticall and rationall transmutation, in regard of the vse and effectg.

Obiect. 3. Gregorie the Great, by the confession of D. Humphrey, confirmed Transubstantiation.

Answ. 1. D. Humphrey vttered this, not from any knowne doctrine of Gregorieh, or expresse sentence out of his workes, but onely from the report of the Legend: and he doth this, by a concession, rather to make way to an intended discourse against his aduersarie, then by a

simple approbation of the truth of the report.

Vntruth 22. Touching conuersion of England by Au∣gustine the Monke.

T. W. To depriue Saint Augustine the Monke of the ho∣nor and reuerence due vnto him by vs English for our conuer∣sion, Doctor White writeth; That Augustine conuerted not the Country of England to the present Romish faith; and that his conuersion was onely the planting of some trifling ceremo∣nies. But contrary to this the Magdeburgians acknowledge, that Augustine conuerted England, and he conuerted it to the same faith, which Gregorie the Great professed, and the Centuries and D. Humphrey affirme, that this faith was the Popish faith.

Answ. 1. The Centuristsi doe not affirme, that Au∣gustine the Monke conuerted England; but they say, Dicitur conuertisse, he is reported to haue conuerted that Na∣tion from Paganisme to Christ; sed Galfridus Monumeten∣sis, &c. But Ieffry of Monnemuth writeth: That before this, truth was preached, and sincere doctrine deliueredk, &c.

Secondly, it is vntrue, that the Centurists or D. Hum∣phrey affirme, Gregorie to haue professed your present Romane faith: they censure him for some superstition, but his errors were different from yours, which I will ma∣nifest in one of your particulars, to wit, the Masse. The Centurists (you say) charge him with the celebration of the Masse: but they also cleare him from the error of your idolatrous Masse, wherein you pretendl, That Christ is truly in the very substance of his body and blood, of∣fered

to God by the Priest, as properly as he was by himselfe on the Crosse: sayingm; The doctrine of Saint Gregorie, which concerneth the matter of the Supper is very sound, onely he maketh often mention of Masse and oblations. In other par∣ticulars also which you produce out of Gregorie, there is apparent difference between him and you, as it is proued against Brierly, by the reuerend Bishop D. Morton in his Appealen.

And you must be aduised, that a materiall agreement in some particulars, doth not make a formall concord: and all that can be produced out of Gregorie is onely such; but when he denied the Supremacy, he cut the throate of your Poperie, and destroyed the basis and last resolution of Roman faith, which vanisheth like smoake, if it haue not a domineering Pope of infallible iudgment to animalize and support it.

Vntruth 23. Concerning conuersion of Countries.

T. W. Conuersion of Heathen countries to the faith of Christ, foretold so long since by the Prophets of God, to be ac∣complished onely in the true Church of Christ, Doctor White affirmeth, to haue beene done by that Church which conspi∣red in faith and doctrine with the Protestants, and not by the Church of vs Catholikes.

Answ. 1. Conuersion of Countries to the faith of Christ intirely professed, is proper to the true Church. But it may happen that a corrupt Church, which holdeth not the faith intirely throughout, but erreth in some par∣cels thereof, may conuert Heathens; and this conuersion

shall be mixed; in some things to true Faith, in other to erronious beleeuing: like as diseased parents when they procreate children, doe together with their nature and kind propagate hereditarie sicknesse. And thus the Ecclesiasticall Storie reporteth, that the Arrians conuer∣ted the Gothes to Christianitieo. It is therefore false which you affirme, that conuersion of Heathen coun∣tries is onely accomplished by the true Churchp, vnder∣standing by true Church, a societie of Christians, teach∣ing incorrupt doctrine in all points.

2. In reporting Doctor Whites speech, you doe ac∣cording to your maner omit part thereof: He affirmeth, that diuers Heathen countries; to wit, the Indians, Hi∣berians, Burgundiansq, &c. were conuerted by other Churches, and not by the Roman; and then, that none of those ancient conuersions made 1000. yeares since, were to the present Roman faith consisting of Suprema∣cy, transubstantiation, traditions, &c. but to the Catho∣like and Orthodoxe faith of the primitiue Church.

T. W. It is confessed by Protestants, that the Romane Church hath been Antichristian more then a thousand yeares, and that the true Orthodoxe Church hath bene latent all this time, &c.

Answ. I haue before in the proper placer, where these things were obiected, made answer.

T. W. 2. The Protestant Church, by the confession of Castalio a learned Caluinist, &c. and Dauid George neuer wrought any conuersion, neither hath that appeared in the Protestant church which the Prophets foretold, of the enlarge∣ment of the Church, and conuersion of Nations thereby: and Castalio thereupon deemeth those prophesies to be as yet not fulfilled.

Answ. 1. The Protestants haue conuerted many Na∣tions from dumbe Idols, 1. Cor. 12.2. and from grosse su∣perstition, not much inferior to the impiety of heathens: and thus according to the Prophets, Esa. 2.20. they haue beene Gods instruments in a notable and welnigh mira∣culous conuersion.

2. They haue their share in all the precedent and anci∣ent conuersion of Heathens by former Churches, by reason of consanguinitie of their doctrine with them.

3. Castalio, whom you instile a Caluinist; saying, that many propheticall predictions are not performed; meaneth such predictions as concerne the Church in ge∣nerall, whereof the triumphant is a part. Many things vt∣tered by the Prophets, touching the glorie and happines of the Church, Are but in semine, and plantation, in the Church militant, and shall receiue their perfection and glorious consummation in the life to come.

4. Dauid Georges affirmed himselfe to be the Messias, and was a blasphemous wretch: and yet as bad as he was your friend Briarlyt and you belye him. The ground of his heresie was not as you say, that because the predicti∣ons of the Prophets touching the enlargement of the Church and conuersion of Nations were not fulfilled, therefore the Messias was not come: but he inferrethu, that the Apostles doctrine was imperfect, because it con∣tinued not purely in the succeeding Church, and because the frame of Religion which they had erected, was euer∣ted and ruined.

Vntruth 24. Concerning the Popes authoritie, in calling of Councels.

T. W. Doctor White charging the Pope with innouation of his iurisdiction, saith: The beginning of the Popes supre∣macy ouer Councels was of late, since the Councels of Con∣stance and Basill; decreed within this 100. yeare, in the Coun∣cell of Lateran by a few Italian Bishops, whereas in the anci∣ent Church it was otherwise.

But contrary to this, it is confessed by Doctor Whitakera, that Pope Iulius challenged by an Ecclesiasticall Canon, to as∣semble a Councell. And Danaeusb confesseth the same, &c. and the Centuristsc in the first age censure the Popes of that age, for challenging to themselues power of celebrating Coun∣cels, and reiecting Councels, &c.

Answ. Doctor White speaketh of that supremacy o∣uer Councels, which moderne Popes vsurpe; which be∣sides the claiming the sole right of calling, and appoin∣ting Councels, and prescribing the forme of proceeding in the same, implyeth the disallowing, or ratifying the decrees thereof by his sentence; and maintaineth that Councels are to decree nothing but that which the Pope doth first by his preinstructions, recommend and ratified.

For the maintenance of this supremacy, which subuer∣teth all generall Councels, and makes them to be no∣thing

but the Popes stalking horses: and opposeth the practise of the primitiue church, which gaue the highest Ecclesiasticall power of iudgement to the generall coun∣cell, our Aduersarie bringeth nothing, but alledgeth Do∣ctor Whitaker and Danaeus, acknowledging that Pope Iulius by a Canon of the Churche, (not by diuine law) challenged a prerogatiue, that he ought to be called to the generall councell, and without his sentence no de∣crees might be concluded. But 1. that which Pope Iulius doth challenge, was common to the other Patriarchs, and they had the same rightf. 2. The Patriarchs claimed this by Ecclesiasticall law, and not by diuine law. 3. It imply∣ed no more, but that the Pope as a principall member of the church, ought to haue his voice in generall councelsg, and assent vnto such decrees as passed in the sameh.

The Centurists speake not of the supremacy in questi∣on betweene our Aduersaries and vs, but onely censure a swelling humori of some Roman Popes, who laboured to exceede the ancient bounds allotted them by the church, although they neuer so much as dreamed of the vsurpation, which their successors, against all right of God and man did make.

Vntruth 25. Concerning merit of workes.

T. W. For the more disauthorising of the doctrine of the merit of workes, our Minister thus outlasheth: The doctrine of the merit of workes, was lately begun by the Schoolemen. But contrarie to this assertion, the Centurists, Luther, and D.

Humphry,k censuring the writings of the Fathers, for teach∣ing the doctrine of merit.

Answ. Doctor White speaketh of the merit of con∣dignitie, and of the merit of congruitie, by the power of nature: and he truly chargeth the Schoolemen, to haue beene the authors of the doctrine hereofl: and the Cen∣turists, Luther, and D. Humphry, deale not with the Fa∣thers about this kind of merit, but onely note them for vsing some broad speeches, which gaue occasion to sub∣sequent error.

Vntruth 26. Touching the sacrifice of the Masse.

T. W. The Minister endeuoring calumniouslie to disho∣nor the most healthfull and incruent sacrifice of the Masse, writeth, that the Masse began not all at once, but by degrees.

Answ. The word Masse, was for a good season vn∣knowne in the Churchm. In later times it was vsed to sig∣nifie the forme of publike prayer, and administration of the Sacramentsn; and then more strictly, the administra∣tion of the Eucharisto: whereunto, the conuerts vnbap∣tized, (catechumeni) were not admitted, but dismissed, and commanded to depart, by the words of the Deacon, ^p Ite missa est. This Masse of the primitiue Church, Doctor

White impugneth not.

And further, to the Eucharist and Supper of the Lord administred according to the ordinance of Christ, Do∣ctor White yeeldeth all due honour: 1. He acknowled∣geth, that it is a memoriall and true representation of the sacrifice of Christ vpon the crosse, 1. Cor. 11.26. Second∣ly, a diuine instrument and seale authenticall, really ap∣plying the bodie and bloud of Christ to euery worthy re∣ceiuer, for the remission of sinne, and the impetrating of spirituall and worldly blessings, 1. Cor. 10.26. Thirdly, it is a sacrifice of commemoration, praise and thanksgiuing, seruing to the glorifying of God, and giuing thankes to Iesus Christ for the gracious worke of our redemption.

In the holy vse of this Sacrament, the faithfull glorifie God; and truly in an ineffable maner partake the body & bloud of Christq, 1. Cor. 10.16. and thereby obtaine an augmentation of spirituall graces, faith, hope, charitie, repentancer, &c. They are armed against temptations, comforted in miseries, made more spirituall and religi∣ous, assured of the fauour and loue of God, the forgiue∣nesse of their sinnest, and the possession of celestiall hap∣pinesse. Ioh. 6.50.51.54.56.57.

Touching the name and title of Sacrifice, our Church giueth the same to the holy Eucharistu: and that, not one∣ly in respect of certaine pious actions annexed vnto it, to wit, prayer, thanksgiuing, almes, &c. Rom. 1.12.1. 1. Pet. 2.5: But in regard of the Eucharist it selfe, wherein, 1. the outward elements of bread and wine, receiuing the cal∣ling of Godx, are made sacred, and appointed to diuine worship, 1 Cor. 11.26. and become instruments of grace to men. Secondly, the bodie and bloud of Christ, present to the soule, are by the faith and deuotion of the Pastor

and people which receiue these mysteries, presented and tendered to God, with request, that he will vouchsafe, for the merit thereof, to bestow grace and remission of sinnes, and other benefites vpon them.

But as touching the Popish doctrine of the Masse, 1. Although we will not be contentious about words, if the truth of matter may be had: yet we iudge that the name of sacrifice doth not in a proper or vniuocall sence, belong to the Eucharist; because our Sauior, vpon whose example and doctrin the Sacrament is foundedy, neither made choise of any altarz, nor ordained any Priests in the New Testament, nor himselfe vsed any words or ac∣tion sacrificall.

Our Aduersaries affirme, that the consecration of the Elementsa, vsed by our Sauiour, was an oblation of them to his Father: But although consecration be a kind of ob∣lation, yet it is not such as is requisite to a reall sacrifice, as appeareth in the water of Baptisme: and in Chrismeb the element of Popish confirmation, which is consecra∣ted by the Bishop before the vnction: and in oyle Oliue, the element of extreame vnctionc, which is consecrate in like sort by the Bishop.

Our Aduersaries therefore further say, that the conse∣crating of the Elements of the Eucharist, in such manner that they lose their substance, and are conuerted into the body and blood of Christd, is in manner of a sacrifice to offer them to God.

But then 1. the sacrifice depends vpon Transubstanti∣ation, and vnlesse that be granted, there can be no pro∣per

sacrificee.

2. Euerie externall sacrifice must be visible and sensi∣ble: but the conuersion of the Elements into the body and blood of Christ, by the words of consecration, is inuisible.

3. If consecration be sacrificing, then the matter and thing consecrated is the hoast: but the matter and thing consecrated are the creatures of bread and wine, and not the body and blood of Christ. Whereupon it will fol∣low, that the Host or thing offered in this sacrifice, shall be onely the outward Elements, (which according to our Aduersaries Tenet, alone are changed by consecrati∣on) but this is repugnant to the present doctrine of Pon∣tificians.

Finding therefore many difficulties in their opinion, which maintain the Eucharist to be an externall and pro∣per sacrifice, we content our selues to hold with the pri∣mitiue Fathers, that the same is a sacrifice according to a large acceptation of the word, and in a figuratiue mea∣ning, so called, because it is a representation of the reall sacrifice of Christ once offered vpon the Crossef.

2. The things which we simply condemne in the Po∣pish Masse, are these.

1. That Christ existing in earth, couered with the forms of bread and wine, is in his very substance offred to God his Fatherg.

2. We reiect priuate Masses, in which the Priest ea∣teth aloneh and vndertaketh for a fee to apply the fruite thereof to particular personsi.

3. That it is of equall force with the sacrifice of Christ vpon the Crossek. 4. Or conferreth grace by the outward worke done to some kind of iniust personsl. 5. That it sa∣tisfieth, ex opere operato, for temporal punishment. 6. and is beneficiall to the defunct, as wel as to y^e liuingm. 7. That it depelleth all euill, both of punishment, fault, and mise∣ryn. 8. Or is auaileable as a sacrifice of Christs body, to procure plenty of the fruites of the earth, and to be a re∣medie against pestilence, inundation, tempest, scar-fireo, &c. 9. And the administration thereof in an vnknowne tongue, together with inuocation of Saints, and prayer for soules departed, with reference to Purgatorie.

T. W. Now here to instruct the Doctors ignorance, or at least to detect his malice, I am to lay downe the iudgement of the Catholike Church, teaching what is maintained to be es∣sentiall to the sacrifice of the Masse, and what but acciden∣tall.

Answ. You vndertake to deliuer the iudgement of the Catholike Church, touching what is essentiall to the sa∣crifice of the Masse, when you are altogether vnable to yeeld vs any common resolution from your owne Do∣ctorsp.

T. W. The true nature then and essence of this sacrifice,

we hold to consist in the oblation of the most sacred body and blood of Christ, and consummation thereof. What prayers or ceremonies doe either precede or follow the words of the in∣stitution, are no essentiall part of the Masse, and if they were all omitted, yet were the sacrifice true and perfect, &c.

Answ. Why do you beare your Reader in hand, that Doctor White hath proued the nouelty of the Masse, on∣ly in such parts thereof as be accidentall? 1. He proueth Transubstantiation, which is so essentiall to your Masse, that it enters into the definition of itq, to be a noueltie.

2. He produceth some of your Doctorsr acknowled∣ging that no sacrifice was offered by our Sauiour in his first institution of the Eucharist.

3. Affirming that Thomas Aquinas was ignorant of this sacrifice, he speaketh of the Essence, and not onely of the contingent parts thereof.

T. W. It is the Catholike doctrine of the Church, that the essence of the sacrifice of the Masse consisteth in the oblation of the body and blood of Christ, and the consummation thereof.

Answ. The iudgement of the Catholike Church about the Eucharist, is grounded vpon the words and deeds of our Sauiour at his last Suppers. But our Sauiour therein vsed no sacrificall oblation, nor sacerdotall consumption.

Touching the former, 1. This position was maintained by Cornelius Must, a famous Bishop of your Church, at the Trident Councell. 2. Ianseniusu affirmes; That no sacrifice can be proued effectually out of the Euangelists, or any other Scripture. 3. Your Doctors are vnable to de∣monstrate any sacrificall words or deeds of our Sauiour in his administration.

2. And that consumption of the Elements can be no essentiall part of the sacrifice appeareth, 1. Because accor∣ding

to many Doctors it is vncertaine, whether Christ in his first institution being then the Priest, did himselfe re∣ceiue the Sacramentx. 2. Although Bellarmine and Gre∣gorie of Val. make consumptiō to be of the essence of the sacrifice, yet Becanusy, Suarezz, Egidius Coeninck, &c. deny the same, saying; That sole action is essentiall to the sa∣crifice, which the Priest as a minister doth exercise in the per∣son of Christ: But this is consecration onely, for herein the Priest speaketh in the person of Christ, but in the receiuing he doth nothing in Christs person, but in his ownea.

3. It is presumption in you, to affirme that to be the doctrine of the Catholike Church, which is neither de∣termined by any publike sentence of the Church, nor maintained by the common consent of your owne Do∣ctors.

Melchior Canusb your learned Bishop saith: There be foure things essentiall in the sacrifice of the Masse, con∣secration, oblation, fractiō, and consumption. Alphonsus Ca∣stroc; There be three, &c. consecration, oblation, and con∣sumption. Bellarmine and Gr. Valenced; There be two, Consecration and Consumption. Stapletone; The sacrifice consisteth in benediction, thanksgiuing, and consecration. Scotus and Eckius place the essence of the sacrifice in that oblation which is made after consecrationf. But Suarez, Becanus, Lesseus, Costerus, Aegidius Coeninck, place it onely in Consecrationg.

T.W. In the other part of this Section the P. produceth Caluin, Hospinian, and others, affirming that the doctrine

of the Masse was vniuersally taught in the primitiue Church.

Answ. Caluin affirmethh, that the Fathers held the true and Orthodoxall sence of the mysterie of the Eu∣charist. So farre is he from condemning the primitiue Church for error in doctrine about this Sacrament, or for beleeuing the Masse; onely he and other Protestants obserue in the Fathers some inconuenient speeches.

Hospiniani is wretchedly abused by you; for when he saith, the Diuell did deceiue men more about this Sacra∣ment, euen in the first age, the Apostles yet liuing, then about Baptisme: He speaketh not of the Orthodoxe Fa∣thers, as though they had beene deceiued by Sathan, but 1. of the Corinthians who erred about this Sacrament, and are reproued, 1. Cor. 11.2. Of the Simonians, Me∣nandrians, and other Hereticks, who vtterly reiected the Eucharist, because they would not acknowledge the ve∣ritie of Christs humane naturek.

And thus you which exclaime against Doctor White, saying; If you cannot blush for shame, grow pale for feare, haue neede to place the said monition in the fore∣part of your wallet, vnlesse you desire to be of their num∣ber, of which Senecal speaketh: Aliena vitia in oculis ha∣bes (or rather habere te fingis,) à tergo tua sunt. You place o∣ther mens faults in sight, and hang your owne be∣hind your backe.

Vntruth 27. Concerning Wafer Cakes.

T. W. The Doctor inueighing farther against the Masse,

saith; that Wafer Cakes were first brought into the Sacrament in the eleuenth age, or Century after Christ: But it is confes∣sed by Doctor Bilson, that in the daies of Epiphanius it was round in figure: and Cartwright saith, it was brought in by Pope Alexander, &c.

Answ. The words of D. White are these: Honorius is noted for bringing in of Wafers into the Sacrament; and then he produceth Cassandera, reporting, that the Author of the exposition of the Roman order tooke it grieuouslie, that the loaues of bread anciently vsed in the Church, were turned into slender plates, &c.

And other learned Papists affirme, that Wafers were vnknowne in the primitiue Church. Durandusb saith, In the primitiue Church all that were present at the celebra∣tion of the Masse, did euery day communicate. Their oblati∣on was a great loafe, sufficient for all, which the Graecians are said to continue to this day. And Salmeronc the Iesuite; In ancient time euery communicant had a portion broken vnto him out of one loafe. You should therefore rather haue ac∣cused your owne Doctors of falsehood if their report of∣fend you, then Doctor White.

But you produce Doctor Bilson, confessing, that in the daies of Epiphanius the sacramental bread was round in figure: and Maister Cartwright saying, that Pope A∣lexander brought in Wafer cakes. I answer, that you rea∣son wildly from the figure to the matter, as though loafe bread or leauened bread might not be fashioned in a round figure.

Vntruth 28. Concerning Adoration of the Sacrament.

T. W. The Minister persisting in his serpentine and ve∣nemous disposition against the most blessed Sacrament, lyingly forgeth, that the adoration thereof is a late inuention, follo∣wing vpon the conceipt of the reall presence, and prescribed 1220. yeares after Christ by Honorius the third.

Answ. Doctor White iustly condemned the adoration of the outward materials and Elements of bread & wine in the Eucharist, with latria or diuine worship, maintai∣ned by your greatest Doctorsd, (although some of you dissemble this Idolatrye.) But of the other side (if the di∣sease of the Seminarie had not transported youf) you might haue obserued, that my brother (intending onely to propugne the publike doctrine of the Church of Eng∣land) could not be carried with any euill disposition a∣gainst the blessed Sacrament.

Our Church and all the godly Pastors of the same, most religiously honor and esteeme the holy Eucharist, being one of the sacred seales of the New Testamentg, (conduicts of life, and conueiances of heauenly grace vn∣to vs) and vnto the person of Iesus Christ, and vnto his bodie and blood vnited personally with the deitie, and once vpon the Crosse offered for our redemption, and now repre∣sented, made present, communicated, and receiued in a mysticall manner, in the lawfull and holy vse of this Sa∣crament, 1. Cor. 10.16. Ioh. 6.54. &c. we yeeld the same Adorationh (both inward and outward) whereof Saint

Paul speaketh, Heb. 1.6. and Saint Augustinei; No man eateth Christs flesh, but he first adoreth Christ.

And as touching the Doctors assertion: That Hono∣rius the third seemeth to haue beene the first author, who solemnly decreed and appointed the superstitious adora∣tion of the outward signes of the Eucharist: He was in∣duced to thinke thus by no serpentine malice (as your Adders language, Psal. 140.3. stileth) but by probable collection of Storie, and by the report of learned Di∣uines, (who before him) affirmed the samek.

T. W. Now that there was no innouation touching the a∣doration of the Sacramēt at that time, is euident from two rea∣sons; 1. Because no Historiographer doth giue the least intima∣tion of any such institution brought into the Church; onely Honorius decreed, that the Priest should more diligently ad∣monish the people thereof, in regard of some former negligence crept in concerning the same.

Answ. 1. If your argument from negatiue authoritie be good, to wit; No Historiographer doth report any such institution of Honorius, ergo there was none: then mine will not be euill, No Historiographer doth report, that any such deuotion was vsed before Honorius com∣manded it; ergo it is probable that he was the first author.

2. In the decree of Honoriusl there is no intimation of any such like adoration formerly vsed: but a strict pre∣cept hereafter to do it. And if you contend that this ado∣ration was more ancient, produce testimonies, and make it so appeare; otherwise we must father this superstition vpon Honorius, vnlesse you deriue the pedigree from an elder parentage.

3. Your learned Doctors, which propugne the Trent doctrine touching adoration, doe make the decree of

Honoriusm next vnto the Trident Councell, the princi∣pall ground (in respect of Church authoritie) for this manner of adoration.

T. W. The former point is proued from the abundant te∣stimonies of our Aduersaries, charging the times precedent to Honorius, with the said adoration. Auerroes liuing eightie yeares before Honorius, charged Christians for adoring the Sacrament. The Centurists speaking of the prayers of Saint Ambrose, say; Those prayers containe the adoration of the bread in the Sacrament. Chemnicius produceth diuers senten∣ces of Augustine, Nazianzene, and Ambrose, which in his iudgement affirme the adoration of the Sacrament.

Now all these authorities doe demonstratiuely conuince, that the adoration of the Sacrament was not introduced into the Church as an innouation in the time of Hono∣rius.

Answ. 1. What manner of adoration vsed by Christi∣ans in the Eucharist, Auerrohes the Saracen reproo∣ued, I suppose it is doubtfull: and if you speake to pur∣pose, you must proue that he condemned such adoration as is now in vse among you, and that your manner was then in generall vse among Christians.

2. The place of the Centuries which you obiect, is not in the 43. page of the fourth Centurie. The Centuristsn refuse this booke of Ambrose named by you, as a coun∣terfeit, and therefore they cannot out of the same charge Saint Hierom with a false opinion.

3. You abuse Chemniciuso, by saying that he produ∣ceth certaine Fathers, affirming the adoration of the Sa∣crament in your Popish manner: for he saith, they ado∣red the person of Christ in spirit and in truth, who is pre∣sent in the Sacrament; and maintaineth that it is Idolatry

to adore the formes of bread and wine.

Vntruth 29. Concerning the succession of Catholike Pastors.

T.W. After the Doctor hath Thrasonically boasted of the succession of the Protestants in his owne Church, he proceedeth further, affirming that the succession of the Pastors and Bi∣shops in the Church of Rome, hath beene interrupted, &c. Now the question here intended, is not of succession of doctrin, by which sleight, diuers of our Aduersaries vse to decline the testimonies of the ancient Fathers, alledged by vs for successi∣on, but onely of externall succession of Bishops and Pastors, &c.

Answ. 1. Few men are better able to discouer a Thraso then your selfe, being no meane artisan in this mysterie: and yet you are here mistaken, saying; Doctor White Thrasonically boasted, &c. For without any word or signe of ostentation, he onely affirmeth, That our Eng∣lish Bishops succeed lineally in their places, from the first Apo∣stles of our land: which is a matter more easie to be pro∣ued, then that Pope Paul now liuing, succeedeth Hilde∣brand or Gregorie the seuenth.

2. Where you say, that the question intended by Do∣ctor White, is not of succession of doctrine: his owne words reproue you, saying; Lineall succession is, when the persons succeed as well in doctrine as place. Page 412. and af∣ter againe; We do not deny but they haue a ranke of Bishops externally sitting one after another, but lawfull succession stands not herein. From whence it appeares, that Doctor

White speaketh of succession, as it is described by your Doctorso, and wherof there be two parts; one as it were the outward body; to wit, locall and lineall succession of person: the other is as the soule, or the animalizing part, to wit, the succession of doctrine. And surely you are dis∣posed, euen to proclaime your selfe a lyer, who terme it a sleight and euasion of the Protestants, to cal for true do∣ctrine in lawfull succession, seeing your selues make the same essentiallp in succession, and deny the Greeke churchq, which hath personall succession as wel as yours, to be a true Church, because of hereticall doctrine.

T. W. Doctor White denying, that the Roman Church hath externall succession of Bishops and Pastors, vttereth a malicious lye, and is controlled by his owne brethren: for the Centurists in the tenth Chapter of euery Century do elaborate∣ly set downe the particular succession of the Bishops of Rome, euen from Saint Peter to their owne time. Doctor Fulk in like manner saith; You can name the notable persons in all ages, in their gouernment and ministerie, and especially the succession of the Popes, &c.

Answ. 1. Doctor White speaketh of true and lawfull succession, and you produce testimonies out of Doctor Fulke and others, for succession in generall. 2. The Cen∣turistsr report the interruption of lawfull succession in your Roman Church, by schismes of Popes, and also the corrupt entrance of many Popes into the Papall throne; which argueth, that they iustified not your succession as lawfull, but onely for Storie, related the same such as it was. 3. You affirme, that the Centurists set downe the particular succession of Roman Bishops vntill their own age, whereas their work endeth in the 1300. yeare, which

was 250. yeares before their owne age: and within this time there haue hapned certain schismes, and ruptures of personall successions.

T. W. Caluin flatly denyeth succession to be found in his Church: So dangerously wounding himselfe with that sen∣tence of Augustine, The succession of Priests from the very seate of Peter, vntill this present Bishop, doth iustly hold me in the bosome of the Church.

Answ. Caluin in the place mentioned by you, onely saith; That God in our time raised vp Euangelists, whose cal∣ling was extraordinarie: but he affirmeth not in generall of all Protestant Bishops and Pastors, that they wanted externall ordination, neither intermedleth particularly with the Church of England, whose Bishops and Mini∣sters at the first had their outward ordination from the former Church.

2. Saint Augustinest testimony, who speaketh of suc∣cession when it was lawfull and incorrupt: of succession which had truth of doctrine ioyned with it: Begun with miracles, nourished with hope, increased by charity, confir∣med by antiquitie as well of doctrine as outward state, reach∣ing to the Apostles, woundeth not Maister Caluin: but sheweth how much you are degenerate, who are able at this day to shew no succession of bishops in your church agreeing to the description of Saint Augustine. And this Father in that very placeu, affirmeth; that manifest truth is to be preferred before succession, and all outward meanes, whereby he was holden in the Church; and therefore he maketh not personall succession principally or alone, a note of the Church.

T. W. Our vninterrupted succession is infallibly eui∣cted by our Aduersaries acknowledgment of the continuall

visiblenesse thereof, since the one doth reciprocally imply the other, &c.

Answ. Your visibility may proue some kind of outward succession, but it proueth not lawful succession, as appea∣reth by the Greeksx, whose Church hath alwaies beene visible, and yet according to your censure, their successi∣on is corrupt.

Vntruth 30. Concerning Maister Luther his life and manners.

T. W. Whereas the Doctor becommeth Luthers Encomi∣ast, and much laboureth to free his life and death from oblo∣quy and infamy, affirming, that whatsoeuer touching his life, may seeme worthy of reprehension, is onely forged by his Ad∣uersaries: I will by deliuering the confession of Luther him∣selfe, and the testimonies of learned Protestants conuince the shamelesse vntruth, &c.

Answ. Gregory Nazianzenea, reporteth of the Euno∣mians, that they were deficient in maintaining their opinions, and thereupon laboured to credit themselues by defaming their Aduersaries the Orthodoxe professors: and euen as flies fasten vpon galled backes and sore places, so they fixed themselues vpon personall infirmities to deface right doctrine. T.W. (Quaelibet in quemuis opprobria dicere saeuusb,) obserueth this method: After many calumnious repro∣ches formerly darted against D. White himselfe, and o∣ther Ministers, he closeth vp the traine of his second part

with certaine stale abuses against Martin Luther.

His pretext of libelling against him is a speech of my Brothers, wherein he reproueth the malicious deport∣ment of Coclaeus, Lindanus, &c. against Luther, and produceth Erasmus and some other, giuing testimonie of his integritie. But Doctor White did not so highly commend Luther, as though he had bene a celestiall Angell, and inculpable in all his sayings and deeds, or free from whatsoeuer might seeme worthy of reprehension, as T. W. hauing a loose tongue, pretendeth. S. Hieroms speechc is remarkable, Where shall you find any, in whose manners some blemish, like a wart or mole in a faire body, may not be espied? And if the Prophets Esay, Daniel, &c. Esa. 6.5. and 64.6. Dan. 9.5. and the Apostles of Christ confesse their frailtie, Rom. 7.24. 1. Ioh. 1.8. Let it be no reproch to the Protestants that Luther was a sinner.

T. W. I will insist onely in two points: 1. In displaying Lu∣thers sensualitie. 2. His pride.

His lust and incontinencie is prooued by his words and con∣fession. He giueth counsell: If the wife will not, or cannot, let the maid come.

Answ. This speech being diuorced from the occasion whereupon it was vttered, and from the other parts of the discourse, seemeth grosse: But the whole contexture be∣ing laid together affordeth no more but this: That if a disobedient wife refuse to liue with her husband according to the Apostles rule, 1. Cor. 7.3. And by her obstinacie giue oc∣casion of adulterie, the husband may threaten her with di∣uorce, and cutting her off from his flesh. Eccles. 25.26. And terrifie her with the example of Queene Vashtai, who being re∣bellious was put away, and Hester a maid was chosen in her place. Hest. 1.12. And if vpon admonition of her hus∣band

and others, she still continued obstinate, Luther esteemed this to be a kind of desertion. 1. Cor. 7.15. And iudged it a lawfull cause of diuorced. Now although this opinion of his concerning diuorce, be not so iustifiable: yet the Papists do shamefully abuse him, in detorting his words to a giuing libertiee to adulterie and dishonestie, which he neuer intended.

T. W. Luther hath these speeches: As it is not in my po∣wer that I should be no man, so it is not in my power that I should be without a woman. It is as necessary, as to eate, drinke, purge, &c. I am almost mad through the rage of lust and desire of women. Eight dayes are now past, wherein I neither write, pray, nor studie, being vexed partly with temptation of the flesh, partly with other trouble, &c.

Answ. 1. Some of these speeches are taken out of a counterfeit Treatisef, going vnder the name of Luther, 2. Other of these sayings are peruerted to a false meaning: for Luther intendeth no more, but that in regard of such persons as are not called by God to a single life, and haue not receiued the gift of continencie, the obtruding of forced chastitie is a violence to nature: a resisting of Gods ordinance, and a cause of intollerable filthinesse. And a∣gainst them which by externall bonds and lawes did en∣deauour to make men chast, being indeed inept thereun∣to: he saith truly, It is no more in the power of man to alter the constitution of nature in this kind, then in other naturall conditions: as eating, drinking, purging, &c. Martin Lu∣ther liued in a time wherein the contagion and sulphu∣rean smoke of Papisticall whoredome, darkned the Church, and infected all the world with filthinesse: and

therefore he was more vehement in reprouing then hy∣pocrisie, which for the maintenance of this tainted single life depressed matrimonie: and in his zeale against this horrible hypocrisie; he vttered some broad speeches, which being set vpon the racke, may seeme incon∣uenient.

But could our Aduersaries produce out of Luther any such positiue doctrine as we reade in some decretall Epi∣stles of the Popesg: to wit, that all things in this world, and among the rest, mens wiues ought to be common: we should suspect Luther in such sayings to haue bene gui∣ded with no good spirit.

T. W. Luthers pride is accused by sundry learned Pro∣testants; Zuinglius saith: Behold how Sathan laboureth wholly to possesse this man. Oecolampadius admonisheth him to beware, lest being puffed vp with arrogancy and pride, he be seduced by Sathan. Vrbanus Regius: God by reason of the sinne of pride, wherewith Luther was puf∣fed vp, hath taken away the true spirit from him as he did from the Prophets, 3. booke of Kings 22. and in place thereof hath giuen him a proud, angry, and lying spirit.

Answ. 1. It falleth out many times that holy men in the heate of contention do censure each other ouer hard∣lyh, and yet charitable censors vse not to ballance their liues in generalll by the reproch and accusation of their Aduersaries.

2 It is possible for a good man at some times to be ela∣ted with pride. 2. Chron. 32.25. transported with an∣ger. 1. Sam. 25.13. And Dauid a man of a perfect heart, was guided by Sathan in one of his actions. 1. Cron. 21.1. The holy spirit of God forsaketh iust men in some

actions, and corrupt affections may transport and blinde them, vntill diuine grace reuiuing in them, they are resto∣red, and deliuered from the tentations of Sathan. And our Aduersaries acknowledge, That iust men may fall in∣to mortall sinnei, and although they ceasse to be iust, during the time that such sinne hath dominion ouer them: yet when they are recouered by repentance, their former iustice is re∣imputed vnto them.

This might befall Luther and any other godly man; and during the time he persisted in error, other Prote∣stants might admonish and reproue him, and yet againe, vpon his ceasing from his froward waies, acknowledge him to be the seruant of Christ.

T. W. Now hauing displayed in part, Luthers deportment, &c. I referre to the Readers consideration: 1. Whether our Doctor did auerre an vntruth or no in iustifying, that what∣soeuer could be produced against Luthers life and conuersati∣on, was malignantly forged by vs his enemies.

Answ. 1. Doctor White neuer intended to iustifie Lu∣ther, or any other seruant of God in euery personallk ac∣tion (but it is common with you, to magnifie sinfull menl in this maner.) The summe of that which he pro∣fesseth, is; That Luther was an holy man, free from the foule and grieuous crimes obiected against him, and that many Roman Popes haue liued and died worse then he. And against this T. W. P. hath brought nothing, but endeuouring to doe his worst, produceth onely a few broken sentences, diuorced from the body of his discourse, and peruerted against his meaning: and alledgeth some Protestants,

who in an opposition which hapned betweene Luther and them, reproue his deportment in that particular bu∣sinesse. And from hence it appeares, that in truth you haue nothing to except against him, and that he was a most worthy man, considering that notwithstanding your wicked eye which hath searched euery corner to de∣tect him, you cannot finde where to fasten your nailes.

T. W. The second, (and that much more importing) whether it standeth with probability of reason, or the accusto∣med course of Gods proceeding; to make choise for the resto∣ring and replanting the truth of his Gospell, of a man, whose course of life, writings, and doctrine, do breathe onely pride, contumacy, sensualitie, Sardanapalisme and luxurie.

Answ. Although God at sundry times by the prea∣ching and ministerie of wicked persons, do plant grace in others; euen as he fed Elias by Rauens, 1. King. 17.6. being vncleane birds, Deut. 14.14. and according to Saint Augustine, Such is the power of diuine grace, that by euill men it winneth good, and by such as be reprobate and wicked, it gathereth the iust: Yet I assent her••in to T. W. P. that it scarce standeth with the accustomed order of Gods prouidence, to make choise of a man, whose course of life, writing, and doctrine, doth breathe out onely pride, luxurie, &c. for the restoring and replanting of the truth of his G••spell. And from hence I inferre two things: 1. That it is improbable, that the frame of religion should leane vpon the shoulders of Popes, and that conuersion of countries hath beene wrought by them, considering, that (as D. Stapletonn affirmeth,) There can scarce any wickednesse (heresie excepted) be deuised, or named, where with the Roman Sea hath not beene defiled in a shameful man∣ner since the 800. yeare. And before him Papi••ius Masson:

No man at this day looketh for any sanctitie in Popes. They are reputed exceeding good, if they be good in any small mea∣sure, or lesse wicked then other men vse to be. 2. It is proba∣ble, that Luther was an holy man, because God by him did restore and replant the truth of his Gospell.

But whereas in your conclusion, you defame Luther with sensualitie, Sardanapalisme, and luxurie: I doe not a little maruell, that you are so profuse in words, and so sparing in proofes: for you haue onely produced testimonies of vnseemely words vttered by Luther: but you are not as yet able to taxe him for any leud or vicious deed.

T. W. I will end with Luther, from whom you did origi∣nally sucke your lying doctrine: onely since you are entred with our vulgar multitude into the number and catalogue of our Euangelicall Prophets, I would wish such your followers, to entertaine an impartiall view and consideration of this, & other your forgerie and sleights: which if they doe, they shall finde you are guided by the ghostly enemy of mans soule, who once said, I will goe forth, and be a lying spirit in the mouth of all his Prophets.

Answ. Whosoeuer doth impartially consider your proceeding, may perceiue that you raile well, but reason badly. D. White was a plaine teacher, and brought vp in no forge. And whereas you thwart him with the ghost∣ly enemy of mans soule, beware lest your selfe be this enimy his interpreter, or carrie his traine. To the Rea∣der I will multiply no words, onely thus much I affirme, that if he indifferently compare your cauils and Whites answer, Inueniet conuicta conuitia, He shall finde rayling con∣uinced by veritie.

Finis secundae partis.

Notes

• a

  Iulius Fron∣tin. stratagem. l. 2. c. 4. n. 8.
• b

  Abhas Vsper∣in Frederic. 1. Adrianus apud Anagniam, mu∣sca necatur. Naucler. gener. 39.
• c

  Part 1. chap. 9. paragr. 3.
• d

  Ibid. chap. 8. parag. 2.
• e

  Ch. 5. parag. 1.
• f

  Cha. 1. parag. 3
• g

  Biel. Canon. miss. lect. 41.
• h

  Guido Car∣melita de haeres. in Gen. cap. 7.
• Briarly, apol. pag. 6.
• Bergom. chron. a••n. 1203. Ne∣que omnia pos∣sumus omnes, neque sancti E∣uangelistae v∣num & idem de Christo scripse∣runt, &c.
• i

  Can. loc. theol. l 6. c. vlt. ad. 11. Bellar. de Pont. l. 4 c. 11. Non nulli ex catho∣licis. Honorium haereticum su∣isse contendunt, vt Melchior Canus. Baron. tom. 8. ad annum 68••. quem voluissem sensibus potius fuisse ca••um quam nomine.
• k

  Berllarm. de matrim. l. 1. c 6. Can. loc. l. 8. c. 5. Pigh. contr. lo. 2. Catherin. l. de pecc. orig. Confess. Colon. & Antidagm. Bellar. de amiss. grat. l. 5. c. 16. & de iustif. l. 2. c. 1.
• m

  Thuanus to. 2. hist. l. 12.
• n

  Briarly apol. tr. 1. §. 3. p. 131.
• o

  Bellarm. de scriptor. eccles.
• p

  Baron. to. 12. an. 1169. n. 42.
• q

  Sigon. de reg. Ital. l. 18. Bellarm. Recog. pag. 121.
• r

  Andr. Brixius cited, vntruth to pag. 108.
• s

  B. Morton Cath. Appeale. D. Whitak. cont. Campian. & cont. Duraeum. D. Hūph. Ies. p. 2
• t

  Vita Iuel. p. 212 taken out of Briarly his apo∣logie tr. 1. §. 3. pag. 140.
• u

  Cont. Dur. le fui•• •••• pag 4••3.
• x

  De ••eru. a••bit. pag. 434.
• y

  Campian. Rat. 5.
• z

  Humphr. 〈◊〉〈◊〉 suitism. p 2. ad 5. Ra••. Camp. pag. 6••8. Dixi quidē Iuellum, qua e∣rat multiplici doctrina & he∣roino animo praeditus, non modo ad scrip∣turas, sed etiam ad tot centurias, &c. prouocasse: sed vobis maio∣rem ansam re∣clamandi prae∣buit, & vobis ni∣mium largitus est, vobis plus aequo concessit, sibi interim ni∣mis iniurius. &c. Au cuiquam vi∣deri potest haec oratio acris re∣prehēsio? immo excuso illum & laudo, quod pugna difficilior sit pulchrior.
• a

  In vita Iuel. Atque hic pro∣testatio illa & denunciatio, quam vanam & futilem esse aduersarij calumniantur, repetenda est: quam tamen veram esse, ipsi qui paulo maiori ingenio & excellentiori doctrina valent, non negabunt: SI QVIS VLLVM ANTIQVVM DOCTOREM ET PATREM, &c.
• b

  Whitak. cont. Campian. ad Rat. 5 pag. 114. alledged by Briarly apol. tr. 1. §. 3. pag. 135.
• c

  Ibid. Toti ad nostras partes peruolant, & vos acerrime lacessunt atque oppugnant. In summis causis habemus omnes astipulantes. Patres & magni facimus, & assi∣due legimus, & cunctis accura∣tioris theologiae studiosis legen∣dos proponi∣mus. Duplic. contra Stapl. pag. 187. Plus tribuen∣dum est eccle∣siae primitiuae, quam subse¦qu••ntium secu∣lorum eccle∣sijs.
• d

  Bannes 2. 2. q 1 ar. 8 Licet sancti Patres errare potuerint, & de facto errauerint aliquando &c. Guid. Carm de haere••. gene∣rat. c. 7. In dictis Sanctorum extra canonem bibliae, non est infallibilis veritas, certa & indubitata.
• e

  Stapl. Rel c. 6. q. 4.
• f

  Ansel. com. 2. Cor. cited by Sixtus Senensis biblioth l. 5. in praef. p. 329. Posseuin. sel. bib. l. 12. c. 23. Villauinc. de rat. stud. theol. l. 4. c. 6. obseru. 1.
• g

  Mulhusin. disp. de fid. pag. 43. Bannes 2. 2. q. 1. ar. 8. Errauit Bernardus, &c. errauit Cyprianus, &c.
• h

  De Iustif l. 1. c. 10.
• i

  Aug. de prae∣d••st. sanct. c. 3. Q••em meu n errorem, non∣nulla opuscula mea satis indi∣cant, &c.
• k

  Aug. de temp. ser. 232. Duo loca sunt, & ter∣tius non est. De verb. Apost. ser. 14. Hypog. l. 5. Ter∣tium locum pe∣nitus ignora∣mus.
• l

  De sid. & oper. c. 16. Enchir. c. 69. Tale aliquid po••t hanc vitam fieri incredibile non est, & vtrū ita sit quaeri po∣test.
• m

  Cyril. l 6. contra iulian.
• n

  Aug. contra Cresc l. 2 c. 31 & 32. De orig. a∣••••••n••r l. 4. c. 1. De bo••. perseu. c. ••1 l. 1. Retract c. 19.
• o

  Reade D. Field of the Church, l. 3 c. 17.
• p

  ••ee Briarly apol. p. 1 §. 3. •• 1••. pa 128.
• q

  Lu••h. ••d Marc••. Brande∣burg. tom. 2. Germ. pag. 243. Periculo um & horrendum est, quicquam vel andire vel cre∣dere, quod ad∣uersatur vnani∣mi testimonio fidei & doctrinae sanctae Catholicae ecclesiae, quam inde vsque ab initio, vnanimiter seruauit. Com. in c 5. Gal Patres euangelium & fidem in Christum, absque vlla hypocrisi, pure & simpli∣citer tradiderunt, & ecclesiam ab innumeris erroribus expurgarunt.
• r

  Aug. epist. 19. & ep. 111. de orig. anim. l. 4. c. 1. & de bon. perseu. c. 21. Hieron. cited by Biel, Can. Miss. lect. 41.
• s

  Bellar. de verb. D. l. 4. c. 11. Can. loc. l. 7. c. 3. Stapl Rel. c. 6. q. 4. Greg. Val tom. 3. d. 1 q. 1. p. 7. §. 45. Carb. introd. l. 4. c. 19. Viguet. instit. theol. c. 17. v. 2. Vasqu. p. 1 d. 12. c. 1. Guid. Carmel de haeres. in Gen. c. 7. Thyr. de appar. visib. l 1. c. 25. Stapl. Rel. c. 3. q 1. ar. 1. Vega de iustif. l. 11. c 6. D••••edo de eccles dog. l. 4. c. 6. Suar 3. p 2. d. 2. § 3. Bannes 2. 2. q. 1. ar. 8.
• t

  Hos. cou. Brent l 3. pag. 167. Cum ecclesia Doctores admittimus. Baron. annal. 1. ann. 34. n. 213. Matta. de iurisd par. 4. pag. 273. Bannes 2. 2 q. 1. ar. 8. Omnes sancti conueniunt B. Virginem contraxisle originale pecc. & tamen, &c. Maldon. com. Ioh. 2. v. 4.
• a

  Whit••k. cont. Sc••pl. pag. 298.
• b

  Hooker. pol. ec••l pag 146.
• c

  Couel. def. pag. 31.
• d

  Whitaker. de Script. q. 3. c 5. Non nego tra∣ditionem eccle∣siasticam esse argumentum, quo argui & conuinci possit, qui libri Cano∣nici sunt, &c. sed dico hoc ex∣ternum tantum argumentum & testimonium esse. Contra Stapl. pag. 300. Testi∣monium ec∣clesiae non est causa fidei. tan∣quam externo argumento, &c.
• e

  Bellarm. de Sacram. l. 2. cap. ••5. Stapl. Rel. c. 5. q. 1. ar. 1 ad. 2. Nostra fides praesentis ecclesiae iudicio & authoritate nititur, non Apostolicae, &c. pag. 501.
• f

  Baron. tom. 1. an. 53. n. 11. Scripturarum fundamentum traditio. Siluest. Prier. cont. Luth. con∣clus. 56. Indulgentiae non innotuere nobis authoritate Scripturae, sed authoritate ecclesiae Roma∣nae, quae maior est.
• g

  Hook. eccles. Pol. l. 3. pag 147.
• Driedo de eccl. dog m l. 4. c. 4. pag. ••39. Enchirid. Colon pa. 70.
• h

  Way to the Chure, sect. 17. pag. 86.
• i

  Luth. epist. ad Argentin. & loc. com. class 4. p. 51
• k

  Iewel apol. p. 4. ch. 4.
• l

  D. Wh. Way to the Church, sect. 45. pag. 335. & digress. 48. pag. 337.
• m

  Guid. Carm. de haer. Grae cor. c. 3. &c. 20.
• n

  lb. de haeres. Armen. c. 1.
• o

  De haer. Wal∣den c. 1. & 4.
• p

  Bohē de mor. gent. l. 3. c. 11. Nich. Eymeric. p. 2. q. 14. Conrad. Vsperg. anno 1180. Cocc. thesaur. Cath. l. 7. ar 6.
• q

  Guid. Io. Bohē. Concil. Florent. sess. vlt.
• r

  Guid. de error. Armen.
• s

  Guid. de error. Iacob. c. 2.
• t

  Guid. de er∣ror. Wald. Bohem. l. 3. de mor gent. P. Emilias de gest Franc. l. 2.
• u

  Dresser. de eccles. Ethiop. Dam. Goes de mor. Ethiop.
• x

  Ferus com. Ioh. 1. & Ioh. 16. charged by Do. Sot. in his annot.
• y

  Com. l. 3. in Math. c. 20. char∣ged by Soto.
• z

  Com. Ioh. 17.
• a

  Com. Ioh. 17.
• b

  Com. Mat. 16.
• c

  Com. Mat. 13.
• d

  Flor. theolog. in l. 4. sent. q. 5. ar. 1. An panis in corpus Christi conuertatur? Quatuor sunt opiniones: 1. est Durandi, qui omnino negat Transubstantia∣tionem, &c.
• Ibid. Caietan affir ••at panem transubstantiati in corpus Chri∣sti. Concedit ni∣hilominus rem quae erat panis manere, & esse corpus Christi. Haec est omnino fugienda, ex ea enim sequitur conuersionem istam in corpus Christi non esse transubstantionem.
• e

  Pigh. contr. loc. 2.
• f

  Antididag. Colon.
• g

  Pigh. ibid. In eandem nobiscum sententiam conueniunt.
• h

  Caietan. com. 1. Cor. 14.
• i

  Com. Ioh. 20.
• k

  Com. Eph. 5. Com. Iac. 5.
• l

  Lira sup. Esdr. 1. & sup. Tob.
• m

  Abulens. in Math. c. 1.
• n

  Can loc l 2.10 Perer. com. Dan l. 16. Bellar. de verbo Dei, l. 1. c. 7. Galatin. praef de arcan. fid cath. Faber praefat. epist. Paul Sixt. Senens. bibl l. 4. Saintes Pagninus. Ioh. Campens. ep. dedic. paraph in Psalm. Richard. de sanc Victor. Except. l. 2. c. 9. Sunt prae∣terea & alij libri, vt Sapiētia Salo∣monis, liber Iesu filij Sirach, liber Iudith & Tobi∣as, & liber Ma∣chabeotū, quae leguntur quidē, sed non sc••ibun∣tur in Canone.
• o

  Aq. 2. 2. q. 2. ar. 5. Fidei obie∣ctum per se, &c per accidens & secundatio. Stapl. dapl. l. 1. c 12. n. 3. Om¦nes qui Spiritum sanctum habēt, de rebus ad re∣ligionem ne∣cessario perti∣nentibus, &c. pe∣rinde sent••unt. Aug cont. ul. l. 1 Alia ••unt in qui bus inter se, ali quando etiam optimi atque doctissimi re∣gu ae cath. de∣fen••ores, salua fidei compage, non conso aut. De Ciuit Dei, l 15. c. 5. Pug∣nant inter se bo∣ni & mali, &c.
• p

  Bellar. de Purg l. 1. c. 7.
• q

  Stapl. antidot. apost. 1. Cor 11. pag. 651. Sunt verae compensa∣tiones & satisfa∣ctiones praete∣ritorum pecca∣torum.
• r

  Harm. Confes. c. 8 ar. 3. de con∣fess. Non one∣ramus consci∣entias satisfacti∣onibus, &c. Satisfactiones obscurabant beneficium Christi.
• s

  Vasq 1. 2. p. 2. d. 122. c. 3. Sunt ita perfecte me∣ritoria, vt nul∣lum habeant de∣fectum, ob quē vita aeterna illis denegari possit. Bellarm. de iu∣stif. l. 2. c. 10. Maldonat. cont. to. 2. de poenit. pag. 84. Deus accepta habere debet, velit no∣lit, &c.
• t

  Anselm. pro∣solog. cap. 10. Iustus es, non quia nobis red∣dis debitum, sed quia facis quod te decet summe bo∣num.
• u

  Reade part 1. chap. 1. obs. 4. of M••rite, in this booke. Chrys. 2. Cor. hom. 27. Deus hoc in merce∣dem imputat, non quod iuste nobis debeat: sed quod mise∣ricors est & pius.
• x

  Aug. enchir. c. 103.
• y

  Bellarm. de Baptism. c. 4. Quos Deus praedestina∣uit, ijs remedia ad salutem efficacissime prouidit. Proinde omnes qui in infantia moriuntur, si praedestinati sunt, sine dubio baptizantur; & contra, si reprobi sunt, non baptizantur.
• z

  Benzo. hist. nou orb. l. 3 c. 5. Ouieden. hist. indor. l. 16. c. 11. Phil. Camerar. med. hist. p. 1. c. 38. These au∣thors report, that the Spani∣ards fed their mastiue dogges with the mise∣rable Indies: and how an old woman pursued by a bandogge, kneeled downe, and held out the Captaines letter to the mastiue, and escaped the very dog being more pitifull then the Spa∣niard, &c.
• a

  Vide Prosper. ep. de lib. arb. ad Rufin.
• b

  Aug. de bono perse c. 15. & 16. Prosp. ad excerp Genuens. resp. ad. dub. 10. in fine.
• c

  Articles, 1562. ar. 17.
• d

  Harmo. con∣fess. sect. 8. Sax∣on. confess. ar. 16 Nec diuinitus mandata est, &c. nec possibilis.
• e

  Apol. Church Engl. p. 2. ch. 6. & Iuel def. pag 141. & 149. Abuses and errors set apart, we do no more mislike priuate confession, then a priuate Sermon. Communion book, visitation of the sicke.
• f

  Suar. tom. 3. d 2. §. 2.
• g

  Ibid. d. 9. §. Per v••ram & physicam effi∣cientiam, sicut humanitas Christi.
• h

  Bos. de sig. lib. 1. c 10. & 11. Non per obtu∣tum cogitatio∣nis vllius, &c. Sacramento rum vis, praece∣dit omnibus fa∣ctis, & cogi∣tatis nostris: diuinitatem in∣generat tan∣quam arbor vitae in para∣diso.
• i

  Coster. enchir. c. de poenit. Sola attritione, &c. Greg. Val. to. 4. d. 7. q. 8. p. 3.
• k

  Vega pro concil. l. 13. c. 21. Non est necessarium ad remissionem pec. propo∣situm formale vitandi pecc. Cap. 25. Nollent patrasse, & tamen non dolent, dolore sensitiuo aut intellectiuo.
• l

  Stapl. Antid. Rom. 7. v. 15. Leuis & debilis affectus, qualem scholastici vellei∣tatem vocant. Acost. de salut. Indor. l. 6. c. 11. Mald. sum. q. 16 ar. 1. Tol. instruct. sac. l. 3. c. 5. Caie∣tan. opusc. tom. 1. tract. 4. quaest. 1. Non intendit, actualiter committere pecc. mortale, nec inten∣dit mutare statum suum, quo detinetur in peccato mortali, vt patet in concubinarijs, vsurarijs, &c. qui consitentur peccata sua, displicetq́ue ijs peccasse, habentq́ue velleitatem relinquendi pec. non tamen deserunt concubinatum, aut restituunt vsuras, &c. & haec displicentia cum eiusmodi velleitate Attritio dici potest, &c, est valde communis, & communiter vocatur Attritio. Est à vo∣luntate siue charitate.
• m

  Caluin. instit. l. 4. c. 11. §. 2.
• b

  Chem. exam. Concil. Trid. p. 2. pa. 221.
• c

  Herbr. de Clan. n. 31. in disp. Ser∣uice booke of the Church of Engl. in visit. of the sicke.

  Chem. Ib. in ab∣solutione Deus ipse per ministe∣rium euangelij remittit pecc. singulis creden∣tibus.
• c

  Apol. angl. p 2. Ch. 6.
• d

  Aug. cōt. Par∣men. l. 2. c 11. per euangelium in cuius praedica∣tione sp. sanctus operatur. Cypr. ep. 76. n. 8. Cyril. Alex. in Ioh. l. 12. c. 56.
• e

  Aug. cited by Lombard. l. 4. d. 18. Nemo tollit pecc. nisi solus Deus. Hieron. com. Math. 16. & su••er 14 cap. ••sa. Chrys in Ioh hom. 85. Ambros. de Cain. & Abel. l. 2. c. 4. & serm. 66. de natal. Petri & Pauli.
• f

  Al. Hal 4. q. 11. M. 1. ad arg. Bonau. 4. d. 18. q. 1. Scot. 4. d. 19. ad quaest. Caietan. com. Ioh. 20. Vis & efficacia re∣missionis non in discipulis, sed in Deo remittente. Altisiodor. sum. lib. 4. tr. 6. cap. 8. q. 2.
• g

  Aq. 4. d. 18. ad 2. Neque sacramentum poenitentiae &c. operando perting it directe ad gratiam, nec ad culpae Remiss. sed dispositiue. Ferus com. Math. 16. Ea adhibent per quae Deus remittit. pecc. & gratiam dat.
• h

  Gab. 2. d. 27. q. vnic. du. 5. Sacerdos absoluendo confitentem, pronunciat eum absolutum, non remittit peccatū. Scot. 4 d. 18. Sacerdotes dimittunt ostendendo & manifestando. Bonauent. 4. d. 18. Sacerdotes habent se ad modum demostrantis, &c. Bucer. script. Angl. apol. ad Edw. Fox. pag. 675. Nec dubitant dom. nostrum Iesum, in ecclesia sua nobis praesentem, ipsum{que} pecc. remittere in coelis, dum ecclesia eius iussu & ministerio peccata remittit in terris.
• a

  Suar. 3. d. 9. §. 2. Per veram & physicam effici¦entiam, attin∣gentia veram gratiae producti∣onem, sicut Christus sua hu¦m••nitate, tan∣gendo vel lo∣quendo ••acrebat miracula. Tolet. com. Luc. 5. annot. 41. pari¦ratione proce∣dunt potestas miraculorum & potestas remit∣tendi peccata. Chat. Trid. de poenit. Neque aliter accipienda est vox sacerdo∣tis peccata con∣donantis, quam vox Christi, qui ait paralyti∣co, Math. 9. con∣fide fili, remit∣tuntur tibi pecc. tua. Stapl. Antid. Ioh. 20. Remit∣tunt pecc. vere sicut Christus remisit, verbo absolutionis non praedicationis, verbo efficaci, &c. Non verbo testimonij.
• b

  Bel. de poenit. l. 3. c. 2. Dedit donum pecc. remittendi, non concionando, &c. sed plane extinguendo, & dissoluēdo.
• c

  Part. 1. Ch. 3. paragr. 2. obseru. touching Churches visibilitie.
• a

  Posseuin. Ap∣pat. v. Missale & verb. Breuiariū. Reade D. Rai∣nold against Ha••t. Ch. 8. dims. 2. pag 41••. Pl••¦••ina, vita Sixt 1.
• b

  Bucer. script. Angl. pag 428.
• c

  An act for v∣niformitie of praier, anno. 5. & 6. Edw. 6. prin∣ted by William Whitchurch. 1552.
• d

  Chem. loc. com. p. 1. de an∣gelis, offerunt orationes no∣stras deo. Ber∣nard. serm. 3. sup. missus est. Et in cant. ser. 7. Aug. Epist. 120.
• e

  Reade D. Field of the Church, lib. 3. cap. 17.
• f

  Aug. Epist. 86. Ea quoque ve∣stis, &c.
• h

  Cypr. d. vnit. eccles. n. 5. qui pacem Christi & concordiam rumpit, aduersus Christum facit. n. 16. In euangelio, tunica domini nostri Christi non diuiditur omnino, nec scinditur: possidere non potest indumentum Christum qui scindit & diuidit ecclesiam Christi.
• i

  Sonh. disp. de Antichristo. n. 41.
• k

  Plat. Bonifa∣cius 3. à Phoca imperatore ob∣tinuit, magna tamen conten∣tione vt sedes B. Petri, quae ca∣put est omnium ecclesiarum, ita diceretur & ha∣beretut ab om∣nibus. Beda de 6. aetat. mundi. Paul. Diacon. hist. Longob. l. 4. c. 21. Abbas vsperg. in Phoca.
• l

  Greg. lib. 4. ep. 36. Ipse est Rex super omnes filios superbiae, l. 6. ep. 30. Ego fidenter dico, quisquis se vni∣uersalem sacerdotem vocat aut vocare desiderat, in elatione sua Antichristum praecurrit, &c.
• m

  Bel. d. iustif. l. 5. c. 18. Puer dici potest homo secundum quid, si ad virum perfectum com∣paretur. d. Espenc. com. 1. Tim. digres. l. 2. ••. 7. p. 275.
• n

  Plat. in Pas∣chal. 2. Episco∣pus Florentinus affirm••u••t An∣tichristum na∣tum esse. Sabel. Aenead. 9. li. ••. Auentin. annal. l. 7. Hildebran∣dus ante annos 170. prim••s, specie religionis Antichristi im∣perij funda∣menta ••ecit. Math. Paris. chron. Angl. in Henri. 3. Ro∣bertus Episco∣pus Lincolnien¦sis: nonne Anti∣christus merito dicendus est, &c.
• o

  Grets. def. Bel. de verb. dei definitio Papae, aeque authentica ac scriptura. P. Cluniac. lib. 1. ep. 2. Eius testi∣monijs sicut A∣postolicis, abs{que} vlla contradicti∣one, acquiescen∣dum est.
• p

  Papir. masson. de episc. vrb. in Leo. 10. ex Longolio. Te nontam quasi pontif. maximum, quam vt principem Romanum, id est, Regum omnium plane regem, &c.
• q

  Iesuitism. p. 2. Rat. 5. pag. 627.
• r

  Centur. 6. Index at the word, Gregory.
• s

  Vntruth 7. & 7.
• t

  Aug. de doctr. Christ. l. 2. c. 11. Quae quidem res, plus adiunit intelligentiam, quam impedi∣uit. Ioh. Arbor. Theosoph. tom. 1. l. 8. c. 11. Sacrae literae olim ver∣sae erant in vul∣garem linguam, & eas Hieroni∣mus in Dalma∣ticam linguam vertit.
• u

  Epiphan. hae∣res. 64. in principio. Sixtus Senens. Bibl. l. 3. Hexapla. Octo∣pla.
• x

  Sixt. Senens. bib. l. 3. d. Trans∣lat. Posseuin. bibli∣oth. l. 2. c. 12.
• Aug. in Psal. 80.
• y

  Trid. Concil. sess. 4. decret. 2.
• z

  Praefat. in Math.
• a

  Praefat. in Psal.
• b

  Vega pro Concil. Trid. l. 15. c. 9.
• c

  Gers. d. sig. Ruin. ecclesiae. sig. 8. Fabulae & non sanae doctri∣nae sunt, quae non in Reuela∣tione spiritus sancti, sed secun∣dum traditio∣nem hominum consistunt.
• d

  Can. loc. l. 5. c. 5. negat ex fide certū esse quod pontifex errare non possit. Hadrian. 4. de sacr. Confirm. pa. 26. Certum est quod possit errare, in ijs quae tangunt fidem haeresim per suam determinationem aut decretalem asserendo. Concil. Basil. Resp. synodal. Alph. Castro. cont haer. l. 1. c. 4. Non credo aliquem esse adeo impu∣dentem adulatorem Papae, vt ei tribuere velit ne errare possit. Gerson. de pot. eccles. lect. 11.
• Aug. in Psal. 144. Chirographum Dej, quod omnes transeuntes legerent.
• e

  Fra. Petrarch. ep. 13. Fabulosa omnia, &c. Inter naenias habentur, &c. Conrad. Clingius. lo. com. l. 3. c. 52. Sacram. scripturam reputant fabulas, & in ea meditantes iudicant phantasticos.
• f

  Medit. in Psal. 122.
• e

  De Ecclesia q. 5. c. 2.
• f

  Cont. Louan. thes. 27. & tom. 7. Wittemb. pa. 381, &c. Et tom. 2. Germ. de coe∣na. dom. p. 174.
• g

  Sect. 33. n. 2.
• h

  Aug. de ciuit. dei l. 15. c. 5. proficientes, nondum{que} per∣fecti inter se pugnare pos∣sunt, &c.
• i

  Digress. 21.
• k

  Stapl. Rel. c. 1. q. 3. ar. 6. notab. 1. & 2.
• l

  Aq. 2. 2. q. 2. ar. 5.
• m

  Stapl. Rel. c. 1. q. 3. ar. 6. licet & vtile est, de re∣bus difficilibus in Ecclesiam a∣liter atque aliter disputare, nec hoc vnitatem vi∣olat, sed verita∣tem illustrat.
• Euseb. vita Constantin. l. 2. c. 60. & l. 3. c. 12. Socrat. hist. l. 1. c. 3. Sozomen. hist. lib. 1. c. 15. Chrys. in 1. c. Gal. deridiculo facti sumus & genti∣bus, & Iudaeis, dum ecclesia, in mille partes scinditur.
• m

  De ciuit. Dei, l. 15. c. 5.
• n

  Aug. in Psal. 3.
• Aug. cont. Iulian. l. 1. c. ••.
• o

  See Aug. epist. 19. de ciu Dei, li. 11. c. 19. de doct. Christ. l. 1. c. 36. de Gen. ad. lit. c. 18. Hieron. ep. 13.
• p

  Bel. d. Pontif. l. 4. c. 7.
• q

  Socrat. hist l. 6. c. 17. Niceph. l. 13. cap. 17. & 21. Chrys. 2. Cor. hom. 27. Nomi na fratrum ha∣bemus, opera autem hostium: & membra om∣nes dicimur, & sicut bestiae dis∣sidemus.
• r

  Euseb. hist. l. 5 c. 23. Niceph. hist. lib. 4. c. 28. Socrates. hist. lib. 5. c. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pag. 249.
• Luitp. d. viti•• Pontif. Rom. in Formoso. Martin. Polon. in Sergio 3 Formosum è sepulchro extractum & in sede Pontificali sacerdotali∣ter indutum, decollari praecepit, & in Tiberim iactari, & omnes per ipsum ordinatos deordi∣nauit, &c.
• s

  Digress. 24. n. 19.
• t

  Bel. praefat. oper. praefixa. Agendum est non de rebus le∣uibus, sed de grauiss. quaestio∣nibus, quae ad ipsa sidej funda∣menta perti∣nent, &c.
• x

  Gers. desect. viror. eccles. n. 54. Fides est de∣bilis, virtus im∣perfecta, schis∣matici abundāt.
• y

  Hilar con. Au∣xent. Pulchra o∣pinto vnitatis, sed quae euangelij & Christi est. Aug. de verb. D. ser. 6. Haeretici, Iudaei & Pagani, vnitatē fecerunt contra vnitatē.
• z

  Orat. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pag. 118. gr.
• a

  Bellar. Recog de sum. Pontif. ex illis verbis, Ioh. 21. Pasce o∣ues meas, colli∣gi authoritatem imperandi re∣gio more. Bos. de sig. l. 18. c. 1.
• b

  B ll••rm. de eccles l. 3. c. 5. Bonauent. p 6. B••euiloq. ca. 12. Grat. d 19. c. ita Dominus. P. Blesensis epist. 4••. Durand 4. d. 24. q. 5. Alu. Pelag de planct. eccles. l. 1. ar. 58.
• c

  Bald. prooem. decretal. n. 6. Est Dominus Dominorum, & quae cunque potestas est sub c••elo, est in sum∣mo Pontifice. Ioh Bromiard. sum. praedic. c. 17.
• d

  Bellarm. de Pontif. l. 4 c. 1. Grets def. ib. pag. 1015. Azor. instit. mor. 2. l. 5. c 4. Stapl. dupl. l. 2. c. 10. §. 3.
• e

  Gregor. 7. ap. Baron. 11. anno 1076 n. 33. Nul∣lum capitulum, nullusq́ue liber canonicus habetur absque eius authoritate. Zanc. Iustinian. de obed. cap. 12. Ioh. Capistran. de au∣thor. Pap. & Concil. fol. 93.
• f

  Bellar. de Pontif. l. 4. c. 15.
• g

  Azor. instit. mor. 2. l. 5. c. 3.
• h

  Id. part. 1 l. 11. c. 9. Syluest. sum. v. iuramentum. Lesseus de instit. iur. l. 2. c. 42. dub. 12. Gratian. c. 15. q. 6. c. Nos sanctorum. Baron. 11. ann. 1076. n. 33.
• i

  Azor. 2. l. 5. c. 26.
• k

  Ib. lib. 4. cap. 13.
• l

  Stapl. Rel. c. 3 q. 5. ar. 2. conclus. 6. Potest nouos principes facere & alios tollere. Baron. an. 1076. n. 32. Azor. 2. l. 10. c. 2 & l. 4. c. 19. Extra de maior. & obed. c. Vnam sanctam. Gloss. in fine.
• l

  Stapl. Rel. c. 3 q. 5. ar. 2. conclus. 6. Potest nouos principes facere & alios tollere. Baron. an. 1076. n. 32. Azor. 2. l. 10. c. 2 & l. 4. c. 19. Extra de maior. & obed. c. Vnam sanctam. Gloss. in fine.
• m

  Confer. before his Maiestie. pag. 97.
• m

  Reply 2. p. 1. pag. 501. 502.
• o

  Concil. Afric. ca. 101.
• p

  Reade Bishop Bilson against the Iesuites apo∣log. pag. 43. Theod. Balsa∣mon. Nomen∣clat. tit. 8. Socrat. hist l. 2. c. 5. & 13. Trip. hist. l. 4. c. 9. Sozom. hist. l. 3. c. 9. Niceph. hist. l. 9. c. 5. & l. 11. c 13. Reade Iewel def. pag. 470. Whitak. de script. pag. 325.
• q

  Hieron. ep. 57.
• r

  Read B. B••lson of subiect p 60. D. Rainold ag. Hart, ch. 7. diu. 8. & ch. 8. diuis. 6. Erasm. schol. Hieron. ep. 57. Super illam pe∣tram, non super Romam: nam fieri potest, vt Roma quoque degeneret: sed super eam fidē quā Petrus pro∣fessus est, & ha∣ctenus Romana seruauit ecclesia. Hieron. 1. cont. Iouinian. Dicis, super Petrum fundatur eccle∣sia, licet idipsum in alio loco, su∣pra omnes A∣postolos fiat. Ioh. Arbor. to. 1. Theosoph. l. 5. c. 5.
• s

  Centur. 5. c. 10. 1014.
• t

  Theod. ep. 113 ad Leon. Cent. 5. c. 10.
• u

  Chalced. Con∣cil. act. 8. Glorio∣sissimi iudices dixerunt, omnis iam dubitatio de Theoderito soluta est, quip∣pe Nestorium coram nobis a∣nathematizauit, & à sanctissimo archepiscopo senioris Romae, Leone su••ceptus est.
• x

  Socrat hist l. 6. Theod. hist. l. 5. Sozom. hist. l. 8. Trip. hist. l. 10.
• y

  Otho Frising. l. 6. c. 35 Lego & relego Rom. imperatorum gesta, & nusquā inuenio quen∣quam eorum, ante hunc Hen∣ricum à Pontif. Rom. execratū. Espenc. com. 1. Tim. l. 2. digr. 8. pag. 275 Primus Hildebrandus, nouo, &c.
• z

  Stapl. Rel. c. 3. q 1. ar. 1 ad. 4.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 old transl columnae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Dom. Bannes 2. 2. q. 1. ar. 10. Sot. 4. d. 24. q. 2. ar. 5. Aug. Triumph. & Th. W••ldens. cited by Cor∣dubensis l. 4. q 1. de potest. Pap. prop. 8. d 1. Zibarel. de schis pag 551. Hunc esse Papam, vel illum, non est de iure diuino.
• c

  Hieron. epist. 3. dist. 4. Non sanctorum sunt filij, qui tenent loca sanctorum, sed qui exercent opera eorum.
• d

  De Eccles. l. 2. c. 10.
• e

  Greg. l. 4. ep. 36 Nullus decesso∣rum meorum hoc prophano vocabulo vti vo∣luit, &c.
• f

  Ib epist. 36.
• g

  Ep. 38.
• h

  Lib. 6. ep 30.
• i

  Lib. 4. ep. 32.
• k

  Lib. 7. ep 30. sicut iustistis: quod verbum iussionis, peto à meo auditu remouere, quia scio quis sum, qui estis. Loco enim fratris e∣stis, moribus patres. Non er∣go iussi, sed quae vtilia visa sunt indicare volui, &c.
• Lib. 2. ep. 61. Ego indignus pietatis vestrae famulus, &c. Dominorum le∣gem su••cepi &c. potestas super omnes homines dominoru•• meo∣rum pi••tati coe∣litus data est. Sacerdotes meos tuae manui commisi. Ego iussioni subiectus. Imperatori obedientiam praestiti. vide l. 4. ep. 31.32.
• l

  Bellar. de Pontif l. 2. c. 31.
• m

  Greg. l. 4 ep. 36. Mihi per sanctam Chalce∣donensem synodum Pontifici Aponolicae sedis: hoc vniuersalitatis nomen oblatum est.
• n

  Plat. in Bonif 3. ••onifacius a Phoca Imperatore obtinuit, &c. Vt sedes B Petri, quae est caput omnium ecclesiarum, ita & diceretur & haberetur ab omnibus, quem quidem locum ecclesia Constanti∣nopolitana vindicare conabatur.
• o

  Card. Cusan. concord. Cath. l. 2. c 32.
• p

  Greg. l. 4. ep. 38. Cuncta eius membra cona∣ris tibi suppo∣nere, &c. Cupis teipsum praeponere, &c.
• q

  Centur. 6. c 7. de primatu, pag. 440.
• r

  Gregor. Regist l. 4. c. 4. Paulus ca put nationum. Prud. Bethelem caput orbis. Cyril. tom. 4. ep. 5. Episcopo∣rum caput.
• s

  Lib. 7. ep. 64.
• t

  Gratian. d. 22. de Constantino∣pol.
• u

  Baron. an. 599. n. 4.
• x

  Binius tom. 2. concil. pag. 508.
• a

  Aug. in Psal. 118. conc. 3. & enchirid. c. 41.
• b

  Bern. in Cant. c. 23. & epist. 190 Omnes mortui sunt, vt vnius sa∣tisfactio omni∣bus impute∣tur.
• c

  Vega de iustif. l 15. ca. 2. Stapl. de iustif. l. 7. c 9. Aliquid singulare est in illa iustitia, & o∣bediētia Christi, qua pro nobis satisfecit, &c. illa enim per communicatio∣nem sic nostra est, vt perinde nobis impute∣tur, ac si nos ipsi satisfeciste∣mus, &c. Less. de iust. iur. l. ••. c. 1. d. 2. Vo∣luntas Christi, qui est caput, ipsis (in fantibus) veluti membris tribuitur, cū aliā habere nequeunt. Greg. Val. to. 2. d 8. q. 5. p. 4. Infantes, & ij qui perpetuo caruerunt vsu rationis, &c. Vt per alienam Christi voluntatem & obedientiam iusti constituantur, &c. pag. 1304.
• d

  Azor. instit. mor. 1. l. 4. c. 11. Anton hist. p. 3. tit. 23. c. 2. §. 1. Vide Conrad. Cling. loc. com. l. 3. c. 52.
• e

  Dom. 26. post Trin. Dom. 1. Aduent. Serm. conuiual. pag. 55.
• f

  Conc. 4. in c. Luc. 21.
• g

  Cocc. the saur. Cath. l. 8. ar. 12. Canus loc lib. 6 c. 8. Quasi non à Prophetis saepe populus argua∣tur, in quo multi essent, ad quos repraehensio, nullo modo at∣tineret.
• h

  Cypr. de lap∣sis. n. 4. & ep. 8. Fecit Dominus noster volunta∣tem Pat••is, & nos non faci•• us Domini volun∣tatem. patrimo∣nio & lucro stu∣dentes, superbiā sectantes, aemu∣lationi & dissen∣tioni vacantes, simplicitatis & fidei negligen∣tes, saeculo ver∣bis solum, & non factis re∣nunciantes, v∣nusquisque sibi placentes, & omnibus displi∣centes.
• i

  Chrys. hom. 36 1. Cor. Aug. Psal. 30. Qui sunt ini∣mici Ecclesiae? Pagani, Iudaei. Omnibus peius viuunt mali Christiani, &c. Chrys. 2. Cor. hom. 27. Sicut corpus mortuum Ecclesiae video multitudinem abiectam, & quemadmodum in corpore recens mor∣tuo, est videre oculos manus, pedes, ceruicem & caput, sed nullum membrum facit quod debet: ita & hic omnes fideles praesentes, sed non est efficax fides. Feruorem enim extinximus, & cor∣pus Christi mortuum fecimus.
• k

  Apolog. ad Gulielm. Abbat.
• l

  Gers. p. 1. serm. de Circumcis. consid. 1. Et de potest. ec∣cles. lect 10. Et part. 2. serm. de vita Cleric. Et torn. 4. epist. Brugis scripta.
• m

  Hist. Ang in Henric. 3. pag. 353. & 441.
• n

  Hodoepor. Hierusal. pro∣log. ad lector.
• o

  De mortif. c. 4. pag. 35. Vide Stell. in Luc. 17. pag. 182 & 205. Espenc. com. Tit. 1. digress. 2. pag. 71. Adam Sasboth. hom. 3. super Scriptur. Eritis mihi sancti. Innocent. 3. serm. 1. fest. Pentecost. Ecce mundus fere totus liquefactus est vitijs, fere liquefactus totus in peccatis. Nam superabundauit iniquitas, & refriguit charitas multorum, &c. Bergom. supplem. chron. lib. 13. ann. 1218. Tanta clericorum & improborum hominum licentia, vt nulla religionis facies, in ecclesia Dei dignosceretur, &c. Ruard. Tapper. orat. 10. pag. 373. Agnoscimus, & inge∣nue consitemur, &c. in corpore ecclesiae, à planta pedis vsque ad verticem capitis, non esse sanita∣tem, & corrupta esse omnia, &c.
• p

  Zuingl. tom. 1. supplic. euangel. ad ep. Constant. Et paraenes. ad com. Heluet. ci∣uitat.
• A slander. These words are none of theirs.
• q

  Studium ca∣stitatis, &c. Socrat. hist. l. 1. c. 8.
• Altisiod. sum. l. 3. tract. 7. c. 6. q. 6. Tempore Apostoli erat matrimonium ad remedium tantum.
• r

  Tom. 1. parae∣nesis ad com. Heluet. ciuit. Supplic. ad epise Constant.
• s

  Castitatem ipsam, praecla∣rum rarumq́ue donum Dei esse non negamus, & illis magno∣pere cong••atu∣lamur, qui tan∣tam in seipsis gratiam experi∣untur.
• t

  Vetus Helue∣tiorum institu∣tum, qui nouum aliquem sacro∣rum antistitem recepturi, iniun∣gere eidem con sueuerunt, vt cō¦cubinam habeat propriam, ne aliarum vxores vaga libidine comprimat. Nos non libidi∣nis oestro exci∣tati, sed hone∣statis veraeq́ue pudicitiae amo∣re permoti. Quod si volup∣tati hac in re voluissemus in∣dulgere, nun∣quam essemus passuri, capistro vxorum impli∣cari, &c.
• u

  Greg. Naz. carm. aduers. carnem. & carm. de rebus suis. Baron. ann. 389. n. 13.
• x

  Epist. 22. ad Eustoch.
• y

  Ep. 50. Virginitatem in coelum fero, non quia habeam, &c. Epist. 43. Ego lapsus sum.
• z

  Meditation. Tu anima mea perfida Deo, periura Dei, adultera Christi, de virginitatis sublimitate miserabiliter demissa es, in barathrum fornicationis, &c. Delectatus es in volutabro turpitudinis.
• a

  Legend aur. de S. Francis. Bonau. & Sur. de eod. cap 5. Antonin. sum. hist. tit. 24. c. 2. §. 1.
• b

  Legend. aur. c. 83. de sanct. Leone.
• Greg. Naz. o∣rat. 4. in sanct. Baptism. Purita∣tis tibi ratio, etiā inito matrimo∣nio constabit, &c. nec enim quia honore praestat virgini∣tas, idcirco tur∣pe & ignomi∣niosum est ma∣trimonium, &c.
• c

  Ignat. ep. ad Philadelph. Aug. con. Iulian. lib. 5. c. 10. Bern in Cant. ser. 66. Turpitu∣dinem in solis existimant re∣putandam vxo∣ribus: cū vel sola sit ea, quae cum vxore est, quae turpitudinem excusat, &c.
• d

  Bern. de conuers. cler. c. 29. Ber. in concil. Rhem. Quae in occulto fiunt ab episcopis turpe e•• dicere, &c. masculi in masculos turpitudinem operantes &c.
• e

  Auent. annal. l. 5. Pro vna vxore, sexcentas mulieres inire licebit. Coster. de coelib. c. 17. prop 9. Gr. Val. op. de coelib. in fine.
• f

  Bern. in Cant. ser. 66.
• g

  Gers. par. 2. de pollutione diurna, & de pollut. no∣cturna. Nauar. Man. c. 16. n. 6. 7. Siluest. verb. pollutio. Tolet. instruct. ••ac. l. 5. c. 13.
• h

  Digress. 33.
• i

  Centur. 3. c. 6. col. 127.
• k

  Cont. Camp. Rat. 5.
• l

  Bellar. de poen. l. 3. c. 1.
• m

  Alex. Hal. 4. q. 18 m. 3. ar 1. Sacerdos iudex & arbiter inter Deum & peccatorem. Ar. 2. Omne pec. est confitendum, siue occultum siue manifessum: cor∣dis, oris, operis &c Gers. opus. Tripartit. de confess. Gabr. 4. d. 17. q. 1. Bonauent. 4 d. 17. & in con∣fessional. de pura consc Concil. Trid. sess. 14. c. 5. Suar. 3. to 4. d. 22. n. 1. Wald. sum. q. 18. ar. 3. 4. 8. Tolet. instr. sac l 3. c 7. Lochmaier. paroch. pag. 33. Quaedam monialis Abbatissa quae valde con∣tinenter vixit, obticuit vnum pecc. carnis, ideo fuit aeternaliter damnata. Henriq. sum. mor. l. 5. & l. 6.
• n

  Whitak. cont. Camp. Rat. 5. de poenitentia admodum in∣commode, &c.
• o

  Reade D. Mor¦tons Appeale, l. 2. c. 14. §. 2. pag. 254.
• p

  Way to the Church. p. 224.
• q

  Salmerō. to. 4. p. 1. tr. 11. p 105. Nihil aliud est ieiunium, nisi à carnibus ab∣stinere. Llamas method p 3. cap. 5. §. 22. Reade my an∣swer, par. 1. ch. 2. § 1. pag. ••8. 69.
• r

  Cassan. defens. lib. de offic. boni viri, pag. 119. Lindan. Panopl. l 3 c. 11. Horant. loc cath l. 5. c. 11. Me loqui pudet de hac virtute sacrosancta ieiunij, quae nomine tenus hodie in ecclesia obserua∣tur, &c. neque apud nos qui merito ea defendimus, in vsu sunt, sancta ieiunia, nisi tantun: modo secundum quandam externam caeremoniam. Putamus enim nos ieiunare si semel in die, vsque ad ingluuiē prandemus, probe poti & melius pasti, non pro naturae sustentatione, aut vnius duntaxat diei, sed in tanta quantitate, vt vel Miloni olim protribus diebus satisfacere potuisset. Taceo qua∣litatem & quantitatem cibariorum, & condimentorum, quando iam neque mare neque terra, neque aer, neque salsamentarij gulae nostrae sufficiunt &c. Sum. Armilla, v. ieiun. n. 12. Facientes collationem grossam, secundum consuetudinem Romanae curiae, non frangunt ie••u••ium.
• s

  Tertul. apol. ca••. 40. Cypr. serm. de ieiun. & tentat. Iustin. orat. ad Antonin. Pium. Otare ieiunan∣tes, & petere à Deo priorum pecc. remiss. docentur. O••g. hom. 4. in diuers. Basil. hom. de laude ieiunij. Chrys. ser. 1. de ieiunio. & ser. 2. Ambros lib. de Elia & ieiunio. Aug. de temp. ser. 65.
• t

  Iten. l. 2. c. 56. Postulante per ieiunium & supplicationem multam reuer∣sus est ••piritus mortui, &c. Cypr. serm de ieiun. & tentat. Tertul. ad Scapul. c. 4.
• u

  Hooker eccl. pol. l. 5. §. 7••. pag. 387. The world being bold to surfet doth now blush to fast: supposing that men when they fast, do rather bewray a disease, then exercise a vertue.
• x

  Chemnit. harmon. euang. Luc. 2 v ••7. Anna cultum Deo praestitit, non legalibus victimis, sed Euangelicis, seu spiritualibus: du•• offe••ret Deo animam per orationes, & corpus per ieiunium. Hooker pol. eccl. l. 5. n. 72. Vi∣de A dam Sasboth. com. Esa. 29. pag. 127.
• y

  Tertul. ad Sca∣pul cap. 4 Quan do non genicu∣lationibus & ie∣iunationibus no¦stris etiam sicci∣tates sunt de∣pulsae? Ambros. de Elia & ieiunio, cap. 2 & cap. 10. Hieron. ad cap. 6 Daniel. Aug. serm. 60. de Temp. Epiphan. in compend. doct. Basil. hom. 1. de laud. ieiunij. Caluin. instit. l. 4. c 12. §. 19. Hooker eccles. pol. l. 5. § 72. Much hurt hath growne to the Church of God, through a false imagination, that fasting stan∣deth men in no stead, for any spiritual respect, but onely to take downe the franknesse of nature, &c.
• z

  Hieron. ep. 8. ad Demetriad c. 6. leiun um non per∣fecta virtus, sed caeterarum virtutum, fundamentum est, &c. Chrys. hom. 78 in Math. Aug. ser. 62. & quaest. mixt. ex vtroque Testam. q 20.
• Aug. epist. 86. Sozom lib 1. cap. 11. historia Spiri∣dion. & Niceph l 8. c. 42. Socrat. hist. eccles. lib. 5. cap. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 249.
• a

  Caietan. com. Act. 13. Clingius loc. com. lib. 3. c. 41. Quemamodum in primitiua Ecclesia absque praecepto sactum fuit. Arbor. theosoph. lib. 9. cap. 19.
• b

  Hooker eccl. pol. l. 5. §. 72. Aerius worthily condemned for opposition a∣gainst fasting. Epipha. haer. 75.
• c

  Caietan. Clingius, &c. See Arboreus before.
• d

  Eccles. pol. l. 5. §. 72.
• e

  Pag. 110.
• f

  Euseb. hist. eccl. l. 5. c. 16.
• g

  Briarly apol. tr. 2. c. 3. pag. 577 hath the same.
• h

  Zuingl. de prouid. Dei.
• i

  Beza, display of popish abuses
• k

  Caluin. instit. l. 2. c. 4. §. 4.
• l

  Colloq. Mon∣tisbelg. pag 47.
• m

  Reade before part 1. ch. 8. pa∣ragr 1. obseruat.
• n

  Suar. opusc. l. 2 c. 2. pag. 111.
• o

  Vasq 1. d. 99. c. 4. n. 22. Plane dicunt, &c.
• p

  Can loc l. 2. c. 4. & 7. Vasq. 1. d. 96. c 10 n. 64. Quia De is vtitur mi∣nistro suo satha∣na tanquam in∣strumento, & ita dicitur efficere quod suus mini∣ster, autoritate sua roboratus facit.
• q

  Vasq. ib 99. c. 4. n. 22. Nulla habita ratione determinationis nostrae, ad opus pecc. nos appli∣cate, excitare, ••egere, impel∣lere, &c. Ib. c. 3. n. 9. Re∣centiores theo¦logi doctrinam, S. Tho•• & an∣tiquorum theo∣logorum, sic patant intelli∣gendam: vt Deus ab aeterno praefinierit singulas nostras operationes, eiusq́ue praefinitio fuerit prior ordine causae nostra determinatione & cooperatione: quia nulla habita ratione illius, ex se Deus, singula opera no ••ra decreuerit: id quod non solum in operibus gratiae censent esse verum, sed in alijs o∣peribus etiam peceati, si sermo sit, non de malitia, sed de substantia actus.
• r

  De prouid. Dei.
• s

  Instit. lib. 2. c. 4. n 4.
• t

  Eccles. pol. l. 5. pag. 104.
• u

  Vpon the ca∣talogue taken out of Briarly.
• x

  Epitom. cent 12.
• y

  Centur. 12. c. 10.
• z

  Ag. Rhem. Luc. 22.
• a

  Cont. Duraeū, pag. 154.
• b

  Serm. de vtil. verbi Dei, & sup. Cant. ser. 86. & ep. 91. & l. de praecept. & disp.
• c

  Sup. Cant. ser. 22. & ep. 77. & ep. 190.
• d

  Ser. 1. Annunciat. Mar. in Cant. ser. 61. & de grat. & lib. arb. in fine.
• e

  Serm. 1. fest. omn. Sanct. De verb. Esa. ser. 5. & de de dic. eccles. ser. 5. Et in Psal. Qui hab ser. 7. Et in Cant. ser. 37. & ser. 50. & in vigil natal. Dom. ser. 2.
• f

  Ser. 1. de An∣nunciat. de de∣dic. eccles. ser. 5. in Psal. Qui hab. serm. 7. In Cant. serm. 37.
• g

  In Cant. ser. 81
• h

  De consid. ad Eugen l 2. & 4.
• i

  Epist. 174 in sine.
• k

  Vide Bernard serm. 1. in fest. Martin. & Psal. Qui habitat. fer. 3. & Cantic. ser. 71. & tract. de dilig. Deo.
• l

  Ser. in Coena Dom.
• m

  Serm. de sacr. Altar. & ablut. pedum. & ser. alio de Coena Dom.
• n

  Serm. 6. de Aduent.
• o

  Epist. ad episc. Senon. cited by Espenc. com. Tit. 3. digress. 10
• p

  In Cant. ser. 66
• q

  Epist. ad Guli. Abbat. & ser. 7. in Psal. Qui hab. & epist. 42. ad Henric. Archiep.
• r

  Apol. ad Guliel Abbat. Religio∣nis antiquae non solum virtutem amisimus, sed nec speciem re∣tinemus.
• s

  Lib. 4. de con∣sid.
• t

  Osiand. epit. cent. 12. c. 6.
• u

  Praestigijs Sa∣thanicis effecta existimo, &c.
• x

  Can. loc. l. 11. c. 6. Caietan o∣pusc. de con∣cept. virg. c. 1. Espenc. com. 2. Tim. 4. digr. 21.
• y

  Gers. par. 1. Quae ver. cre∣dend. Primus gradus respicit legendas & mi∣racula sanctorū, &c. quae omnia suscipit ecclesia, & legenda per∣mittit, &c. magis attenditur id, quod pia recogitationè fieri potuit, quam illud quod factum est.
• a

  Baron. an. 1028. n. 5.
• b

  Antonin. sum. hist. p. 3. tit. 23. cap. 4. §. 6. &c. 7 §. 8. &c. 1. §. 4. Can. loc. 11. c. 6.
• c

  Antonin. ib. c. 7. n. 8.
• d

  Vita Bern. prae∣fixa operibus eius.
• e

  Lib. 1. c. 13.
• f

  L. 2. c. 6.
• g

  Ibid.
• h

  Lib. 1 c. 11.
• i

  Lib. 4. c. 4. Iacob. Reming. Iesuit. mur. ciuit. sanct. fundam. 8. pag. 210. Sancti Francisci mira∣bilia opera, tan∣to numero, à sancto Bona∣uentura optima fide enatrata.
• k

  Surius tom. 5. de prob. sanct. hist. vit. Francisc. ex Bonau. c. 2. &c. 5. &c. c. 15.
• l

  Antonin. sum. hist. tit 24. c. 2. §. 2.
• m

  Seruauerunt & lupi pactio∣nem serui Dei. Sur. c. 8.
• n

  Sut. ibid. c. 12. Antonin. ib. c. 2. §. 5.
• o

  Sur. ib. c. 8. Mo¦nebat vir pius ouiculam, vt & laudibus diuinis attenderet, & ab omni fratrū of∣fensa caueret, &c. Ipsa eccle∣siam ingrediens sine alicuius informatione flectebat genua, &c. Duralt. Iesuit. flor. exempl. c. 5. tit. 6. n. 2. Ouis Fran∣cisci adorat eucharistiam.
• p

  O discant haeretici, vel à pecude venerari matrem Christi & eu∣charistiam adorare. Lib. conform. p. 72. S. Francis saying Masse, saw a Spider in the chalice, which he would not cast forth, but drunk it vp with the bloud of Christ: afterwards feeling his thigh to itch, he scratched it, and there the spider came forth, without hurting the Frier.
• q

  Surius ib. c. 5.
• r

  Bonauent. & Sur. ib.
• s

  Ib. c. 12.
• t

  Ibid. c. vltimo.
• u

  Surius & Bo∣nau. ib. c. 15. §. 1. de miraculis. Liber conform. Vincentius. Bencius Ies. &c. Bosius de sig. l. 15. c. 3. Antonin. sum. hist. p. 3. tit. 24. c. 2. §. 18. Viegas sup. A∣poc. com. 1. §. 18. pag. 553.
• x

  Histor. Angl. in Henric. 3. pag. 329.
• y

  Sur. & Bonau. ib. c 13. &c. 15.
• z

  Hist. Angl in Henr. 3. p. 329. Quinta decima die, &c.
• a

  Ib. c. 13. Bien∣nium antequam spiritum redde∣ret coelo, &c. In morte vident permulti, &c.
• b

  Ibid. cap. 15.
• c

  Barthol. Pisan. lib. conformit. A singulo vespe∣re die louis, ad sequentē vene∣ris vesperā, &c.
• d

  Tolet. com. Ioh. 19. v. 34. Torniel. annal. sacr. anno mun∣di 4084. n. 24.
• e

  Bonauent. Iti∣nerar. ment. prolog. Adeo mentem Fran∣cisci absorbuit, quod eius in carne patuit, dum sacratissi∣ma passionis stigmata, in cor∣pore suo ante mortem, per biennium de∣portauit.
• f

  Barth. Pis. lib. conform. Daemon per mulierem Rauennatem, confessus fuit cuidam Iacobo presbytero Bono∣niensi, Franciscum occupare Luciferi cathedram, &c. Pag. 18. Franciscus plus suit quam Iohan∣nes Baptista, &c.
• g

  Annal. lib. 4. Huiusmomodi ineptias atque naenias, noctuis relinquo, qua∣rum oculi lumen solis fetre nequeunt, &c.
• h

  Sect. 45. pag. 335.
• ••ag. 335.
• i

  Aug. in Ioh. tr. 2. & tr. 76. Mundus, quo nomine si nisi∣cati sunt, à reg∣no eius alient.
• k

  Napper. com. Reu. prop. 37. Sebast. Franc. e∣pit de abrogand statut. eccles. D. Fulk answ. to a counterf. cath. This is fil••hed from Briarly, tr. 1. §. 9. p. 226. See the same pag. 129.
• l

  Ch••mnic loc. com. to. 3. p ••60 Sebastian. ••rank homo ••e••ulans & indoctus.
• m

  Reade before part 1. chap. 3. paragr. 2. obser¦uation of the Churches visib.
• Briarly pag. 78.
• n

  Bonauent. 4. d. 37. ar. 1. q. 3. Sot. 4. d. 37 q 1. Gratian. d. 56. cont. Cenoman. Caietan. opusc. to. 1. tr. 27.
• o

  Part 1. chap. 6, paragr. 1. obseru. touching mar∣riage, &c.
• p

  Iren. l. 4. c. 45.
• q

  Pigh loc. 15. pag. 223. Tole∣rabilius in for∣nicationem in∣cidere quam coniugem fieri.
• r

  Auentin. an∣nal l. 5. Coster. de coeli∣bat c. 17. prop. 9. Bonauent. 4. d. 37. ar 1. q. 3. Hic morbus maxime viget in elericis.
• Bonauent. ib. Istud statutum impositum fuit authoritate praelatorum, sed maxime pontificis summi.
• s

  Pag. 345. § 47, num. 5.
• t

  Iren. l. 1. c. 24. Clem. orat. ad gentes, pag. 35.
• u

  Centur. 4 c. 10.
• x

  Lactant. de ve∣ra sap. l. 4. c. 27. Si assistat aliqu••s signatam fron••ē gerens, &c.
• y

  Bel. de script. vixit 400. an.
• a

  Cent 5. p. 517. taken out of Briarly, tract. 2. §. 7. pag. 185. a••swered by D. Morton, Appeal pag. 94. 95. 488.
• b

  Suar. 3 d 50. §. 1. Sunt scho∣lastici qui hanc doctrinam de transubstantia∣tione non ad∣modum anti∣quam esse di∣xerunt, &c. Bellarm. l. 3. de Euchar. c. 23. Scot. 4. d. 10. q. 1. & d 11. q. 3. Gabr. lect. 41. in Canon. Miss. Camerac. 4. sent. q. 5. ar. 2.
• c

  Aug. de Trin. l. 15. c. 12. Absit à nobis vt ea quae per sensus corporis didici∣mus, vera esse dubitemus.
• d

  Bellar. de euch. l. 1. c. 2. Corpus Christi non est in eucharistia corporaliter. Bellar. ib. l. 3. c. 4. Quomodo Deus est in loco, &c. Gabr. can. Miss. lect. 43. Humanam videtur excellere intelligentiam, quod corpus tam speciosum in sua quantitate & lineamentis, & figura perfectissi∣ma, cum omnium membrorum & organorum perfecta distinctione, est in parua hostia, cuius quantitatem longe excedit. Videtur enim incomprehensibile quomodo caput sit praecise, vbi di∣gitus, pes, vel oculus: cor & hepar, vbi manus &c. salua partium distinctione & sine earum con∣fusione. Camerac 4. sent. quaest. 5. ar. 2. Quomodo idem corpus numero, possit secundum se to∣tum existere in pluribus locis, &c. Quomodo multae partes eiusdem corporis, possunt simul exi∣stere vni & eidem loco, &c.
• e

  Greg. Val. exam. myst. Calu. In hijs verbis, Hoc est corpus meū: Demonstratiuum hoc, non demonstrat proprie Christum, nec panem, nec indiuiduum vagum: fed substantiam illam indiuiduam determinat••m, contentam sub sensibilibus accidentibus panis, idq́ue secundum substantiae rationem communem & indiuiduam, vage per ordinem ad illa acci∣dentia: Quae substantia secundum eam rationem in principio illius enuntiationis est panis, & in fine corpus Christi.
• f

  Suar. to. 3. d. 46 § 3. Cai••tanus docuit, seclu à ecclesiae autho∣ritate, verba illa, Hoc est corpus meum, ad veri∣tatem hanc con∣firmandam non sufficere.
• g

  Reade Ortho∣dox. consensus, pag. 140. where this is proued. D. Bilson, differ. p. 4. pag. 751. Hospin. hist. sa∣cram. l. 3. c. 7. pag. 256.
• h

  Reade D. Morton Ap∣peale, l. 5. c. 6. n. 2
• Briarly tr. 1. §. 1. pag. 57.
• i

  Centur 6. c. 10. pag. 687.
• k

  Vide Godofri. Mon. de orig. & gest Britan. l. 8. c. 4.
• l

  Tol instr. sac. l. 2. ca. 4. Azor. instit. mor. l. 10. c. 8.
• m

  Centur. 6. c. 10. pag. 682.
• n

  Lib 1. cap. 2.
• o

  Socrat. hist. l 4. ca. 27. Sozom. hist. l. 6. c. 37. Freculph. chron. to. 2. l. 4. c 20.
• p

  Bellar. de ec∣cles. l 4. c. 12. Bosius de sig. l. 4. c 1.
• q

  Socrat. hist. l. 1 c. 19. Sozom. hist. l. 2. c. 24. Niceph hist. l. 14. c. 40.
• r

  To the 19. vntruth.
• Briarly tr. 1. §. 10.
• s

  Thuan. hist. to. 2. lib. 12. Mellif. histor. part 3. pag. 451. Stapl. Prompt. cath. p. 2. fest. Petri & Paul. pag. 155.
• t

  Briarly pa. 308.
• u

  Hist. Dauid. Georg. Holland. per Rector. & Academ. Basil. to. 3. Germ. &c. artic. 8. Si Apo∣stolorum & Christi doctrina, vera illa & perfecta fuisset: Ecclesia quoque quam sua doctrina ex∣citatunt & firmarunt necessario permansisset, neque perijsset. Quia aduersus ecclesiam ne orci quidem portae praeualent. Iam vero constat per quosdam, apostolorum doctrinam & structuram funditus euersam esse, ex quo consequitur necessario apostolorum doctrinam & aedificationem, mancam & imperfectam fuisse.
• Briarly p. 107.
• a

  De Concil. q. 9 c. 2. pag. 42.
• b

  Resp. ad Bellar par. 1. pag. 595.
• c

  Centur. 5. col. 781.
• d

  Bos. de sig. l. 5. c. 9. Potest Pon∣tifex Rom. qua parte voluerit, habere concilia rata, eademq́ue vbi placuerit, re∣probare. Est enim Petri successor, &c. Quod ipse sancit ab vniuerso concilio sancitur. Bellarm. de Pontif. l. 2. c. 26. & de concil. l. 2. c. c. 17. Greg. Val. anal. l. 8. c. 7. Azor. inst. mor. p. 2. l. 4. c. 13.
• Aen. Silu. de gest. concil. Basil. pag. 19. Afferunt generalia concilia, nullius esse penitus efficaciae, nullius omnino momenti, nisi Rom. Pontifex illa indixerit, &c. Quorum sententia si vt ipsi volunt, invi∣olata persistit, ruinam ecclesiae secum habet. Quid enim remedij erit si criminosus Papa pertur∣bet ecclesiam, si animas perdat, si peruertit exemplo malo populos, si denique contraria fidei praedicet, haereticisq́ue dogmatibus imbuat subditos? &c.
• e

  Socrat. l. 2. c. 13.
• f

  Socrat. hist. l. 7. c 28.
• g

  Reg. iuris. Quod omnes tangit ab omni∣bus debet ap∣probari.
• h

  Vide Whitak. de script. q. 5. c. 6.
• i

  Lud. Vines schol. in Aug. de Ciuit. Dei, l. 20. c. 26. Illa demum ijs vi∣dentur concilia, quae in rem suā faciunt: reliqua vero non pluris aestimanda, quam conuentum muliercularum, in textrina vel thermis Paralip. Vrsperg. in concil. Basil. Eugenium Papam tantum abesse, vt generalibus con∣cilijs debeat obedire, vt tunc se dicat maxime mereri, cum concilij decreta contemnat.
• k

  Centur. 5. col. 1178. Luth. cō. Gal. 4. D. Humph. Ies. p. 2. pag. 530.
• l

  Walden. sa∣cram. tit. 1. c 7. pag. 30.
• m

  Henriq. sum. mor. l. 9. c. 10. Vox, missa, est plane latina: & illa nunquam vtuntur aposto∣li, &c. nec vllus ex Patribus grae∣cis aut Syris &c. Ambros. l. 5. ep. 33. is the first latin Father, &c
• n

  Enchir. Col. de Euchar. Missa vocabulum est ex Hebraea lingua mutuatum: quo significare vo∣luerunt Patres, quod Graeci leiturgiam vocarunt. Concil. Mileuitan. ca. 12.
• o

  Isiodor. orig. l 6. c. 19. Missa tempore sacrificij est, quando catechumeni foras mittuntur, &c. Al. Hal. 4. q. 10. tr. 1. de Missa. Cassal. de sacrif. miss. l. 1. c. 3. Mos erat vt dum sacerdos celebraturus esset, catechume∣ni, energumini, & poenitentes admitterentur, ad decantationes Psalmorum, ad lectionem Scrip∣turarum: postea vero ante mysteriorum celebrationem, extra delubrum educerentur, &c Dia∣conus illis exituris dixit, Ite, missa est, id est, sacrae oblationis, cui vos interesse non licet, iam est exordium, ideo secedite. Dionys. Areo pag. c. 3. par. 2. Aegid. Coenic. de Sacr. q. 83. ar. 1. dub. 3. n. 47.
• q

  Chrys sup Ioh hom. 4••. & sup. 1. Cor. hom. 24. Cyril. in Ioh. 15. l. 10. c 13. Ambros. de ijs qui myst. initi∣antur. c. 9.
• r

  Cypr. ep. 64.
• s

  Cypr. ep. 63.
• t

  Enchir. Col. de Euchar. Princi∣palis finis huius sacramenti, vt Christo incor∣poremur, deq́ue r••••issione pec∣catorum, & fu∣rura gloria, tan∣quam pignore quodam certi reddamur. Vide Cypr. ser. de Coena Dom. Chrys. ser de eu∣char in Encaenijs & hom 26. in Math. Aug. le pecc. mer. & remiss. lib. 1. c. 24. Damasc. l. 4. theolog. ca. 14.
• u

  Seruice book, in the Commu∣nion.
• x

  ••ren. l. 4 c. 34. Percipiens vo∣cationem Dei, &c.
• Aug. de Gen. ad lit. lib. 4 c. 5. Dum res cog∣noscitur, nō esse de vocabulis la∣borandum.
• y

  Cypr. ep. 63. In sacrificio quod Christus obtulit, non nisi Christus se∣quendus. Suar. to. 3. d. 54. §. 2. & d. 55. §. 3.
• z

  Lesseus de iust. & iure, l. 2. c. 38. dub. 2. Ad sacrificium re∣quiritur sacer∣dos & altare.
• a

  Greg. Val. to. 4. d. 6. q. 11. Can. loc. lib. 12. c. 13.
• b

  Bellarm. de confirm. l. 2. c. 8.
• c

  Bellar. de ex∣trem. vnct. l. 1. c. 7.
• d

  Coster en∣chir. de sacrif. Miss. Hoc sacrificium peragitur, conuersione panis & vini, in corpus & sanguinem Christi sal∣uatoris, dum peragitur consecratio. Lesseus de iust. & iur. l. 2. c. 38. d. 2. n. 16. Suar. to. 3. d. 75. §. 6.
• e

  Alex Hal. 4. de euchar. quaest. 10 m. 7. ar. 3. §. 1. Resol. quomo∣do posset obla∣tio reiterari, nisi praesens esset in sacramento, cu∣ius oblatio in ipso iteratur? Azor. instit. mor 1. lib. 10. c. 8. Tol instruct. sac. l. 2 c. 4. Aegid. Coenick de Sacram. q. 83 ar. 1, dub. 1. n. 16. & dub. 2. nu. 41.
• Aegid. Coenic. de Sacr. qu. 83. ar. 1. dub. 4. Cum hoc sacrificium sit humanum & sensibile, eius hostia debet ali∣quo modo esse sensibilis.
• Ib. num. 78. Realis eius im∣mutatio non est sensibilis, &c. Mald. disp. to 1. de eucha••. par. 3 pag. 319. Sacri∣ficium est ob∣latio sensibilis, rei sensibilis, &c. pag. 322. In cruce corpus Christi forma visibili oblatum est, in eucharistia in∣uisibili.
• Aegid. Coenick de Sacr. q 83. ar. 1. d. 4 Circa Christum, &c. nulla fit realis immutatio, &c.
• Ib. num. 79. Dici non potest quod species sunt pars huius hostiae.
• Suar. disp. 75. con∣clus. 3. & vlt. & est fere communis. Coenick. ib. n. 74.
• f

  Aug. ep. 23. Ex similitudine ipsarum re∣rum nomina accipiunt. Chrys. in Heb. 10 hom. 17. Theoderit. com. Heb. 8. Aug. 83. quaest. q. 61. Cyprian. ep. 63. Theoph. com. heb. 10. De Consecr. d 2. cap. Quid sit sanguis.
• g

  Catec. Trid. de euchar. Tol. instr. sac l. 2. c. 4. Rhem. Heb. 9. § 7.
• h

  Henriq. sum. mor. l. 9. c. 1.
• i

  Biel. can. miss. lect. 26. Sacer∣dos offerens sa∣crificium in per∣sona ecclesiae potest eius fru∣ctum & virtutē alicui vel aliqui∣bus specialiter applicare. Scot Quodl 20.
• k

  Henriq sum. mor. l. 9. c. 19. Ita prodest Mis∣sa ac si nunc Christus pate∣retur, & recens illius sanguis, qui in Missa of∣fertur, flueret de latere eius in calicem & in os celebrantis.
• l

  Tolet. instr. sac. l. 6. c. 14. Angelus. & Syluester, verb. eucharistia Re∣mittitur morta∣le quando exi∣stens in mortali, non habet con∣scientiam ipsius nec affectum. Vnde reueren∣ter accedens, quamuis antea non fuerit contritus, consequitur gratiam charitatis, quae contritio∣nem perficit, & remissionem peccati.
• Suar. 3. d. 79. §. 6. Henriq. sum. mor. l. 9. c. 12.
• m

  Hen∣riq. ib. c. 16. Non solum viuis, sed animabus defunctorum prosunt sacrificia Missarum, &c.
• n

  Ib. c. 12. n. 1. g. Ac depelleret omne malum non solum poenae, sed culpae, miseriae & indigentiae nostrae, &c.
• o

  Ibid. c. 13. n. 3.
• p

  Suar. to. 3. d. 75. §. 1. Variae opiniones in praesenti quaestione ortae sunt. §. 2. Sex actiones, de quibus dubitatum, in qua vel quibus earum, essentia sacrificij con∣sistat.
• q

  Tol. inst. sac. l. 2. c. 4.
• r

  Cited by Azor inst. mor. 1. l. 10. c. 8.
• s

  Suar. 3. d. 75. §. 3. Nulla actio est de substantia huius sacrificij, quam Christus in coena non exercuit. Cypr. ep. 63. sine lib. 2. ep. 3.
• t

  Canus loc. l. 12. c. 13. Suar. 3. d 74. §. 2.
• u

  Concord. E∣uang. c. 131.
• x

  Suar. tom 3. d. 75. §. 5. Re∣ferunt Euange∣listae Christum Dominum, con∣secrasse eucha∣ristiam: non au∣tem ita referunt sumpsisse.
• y

  Becan. de trip sacrif. c. 8. Suar. ibid. Tho. Aqu. 3. q. 79. ar. 5. & q. 82. ar. 4. ad. 1. & q 83. ar. 4.
• z

  Bonau. 4. d. 14. ar. 1. q. 4. Aegid. Coeninc. de Sacram. q. 83. ar. 1. dub. 5. con∣clus. 4 & 6.
• a

  Maior 4. d. 14. q 9. Alan. de sacrif. miss. c. 25. Cassal. de sacrif. l. 2. c. 25. Oxomens. de sacrif. c. 11. Catharin opusc. de sacrif. m••ss. Palac. 4 d. 8. q. 1. & 4. Turtian. l ••8. constit. in schol. ad. cap. 5. 10. 11. 12. 14.
• b

  Loc lib. 12. c. 13. Vide Sot. 4. d. 13. q 2. ar. 1. Qui requi•••• quatuor a∣ctiones, &c.
• c

  Cont. haer. lib. 10. verb. Missa.
• d

  Bellar. de Miss l. 1. c. 27. Greg. Val. 4. d 6. q. 11. p. 1.
• e

  Stapl. Antid. Euang. Math. 26. pag 360.
• f

  Scot. 4. d. 13. q. 2 ar. 1 Eckius de sacris. Miss. cap. 9.
• g

  Suar. 3. d. 75. §. 5. Becan de tripl. sacrif. c. 8. Less. de iust. & iur. l. 2. c. 38. dub. 2. Coster. enchir. de Miss. pag. 335. Coeninc. de Sacram. q 83 ar. 1 dub. 5.
• h

  Caluin. instit. l 4. c. 18. § 10.
• i

  Hospin. hist. sacr. l. 1. c. 6.
• k

  Cum illi Eu∣charistiam om∣nino repudia∣rint, ne veritatē carnis Christi propter symbo∣la eucharistica fateri cogeren∣tur.
• l

  Seneca de ira, l. 2.
• a

  Cassand. Lei∣turg. c. 27. pag. 66. 68.
• b

  Durand. Rati∣onal. diu. offic. l. 4. c. 53.
• c

  Salmer. in 1. Cor. 10. disp. 17. pag. 138.
• d

  Henriq. sum. moral. l. 8. c. 32. Speciebus eu∣charistiae &c. semper datur latria, propter Christum quem continent, sicut imagini Christi & signo crucis. Suar. 3. d. 65. Ea∣dem adoratione est adorandum qua ipse Christ{us}. Greg. Val. to. 4. d. 6. q. 11. p. 2. Diuino cultu la∣triae interno & externo illud adorandum esse, &c. Antonin. sum. hist tit. 23. c. 7. §. 10.
• e

  Stapl. prompt. cath. p. 2. serm. in die Epiph. pag. 29. Nec ca∣tholici species quas vident, a∣dorant, sed to∣tum Christum.
• f

  Chrys. sup. Genes. hom. 41. Malitia obtenebrat rationem, & eum qui semel â via aberrauit, per abrupta praecipitem dat.
• g

  Hooker Eccles. pol. lib. 5. §. 67. These holy mysteries receiued in due manner, doe instrumentally both make vs partakers of the grace of that bodie and bloud which were giuen for the life of the world; and besides also impart vnto vs, euen in true and real, though mysticall maner, the person of our Lord himselfe, &c. What merit, force, and vertue so∣euer there is in his sacrificed bodie and bloud, we freely, fully, and wholly haue it by this Sacra∣ment. This Sacrament is a true and reall participation of Christ.
• h

  Gomar. specul. eccles. p. 68. Christum esse in coena praesentem, agnoscimus, & adoramus, &c.
• i

  Aug. sup. Psal. 98. vide Aug. de doctr. Christ l. 3. c. 8.
• k

  Hospinian. hist Sacram. par. 1. l. 4. c. 6.
• l

  Decretal. 3. de celebr. miss. l. 3. tit. 41. cap. Sane cum olim.
• m

  Suar. tom. 3. d. 65. §. 1.
• n

  Centur. 4. c. 4. pag. 294. Eras∣mus non esse Ambrosij cen∣suit, &c.
• o

  Chem. exam. concil. Trid. p. 2. pag. 92.
• o

  Hos contra Brent. l. 5. p. 233. Quando nos de successione glo∣riamur, de eo gloriamur quod 1. Episcoporum Catholicorum quorum loca tenemus, doctri∣nam successe∣rimus. Stapl. Rel. c. 1. q. 4. ar. 2. no tab. 1. Successio de qua agitur, nec locorum tantum est, nec personarum: sed etiam verae atque sanae do∣ctrinae successio. Et princip. doct. l. 13. c. 6. Gr. Val. to. 3. d. 1. q. 1. p. 7. §. 25. Bellar. de ec∣cles. l. 4. c. 8. Grets. def. Bellar. de verbo Dei, pag. 1720.
• p

  Successio per∣sonalis nulla est, vbi successio do∣ctrinae coniun∣cta non est. Stapl. l. 13. c. 6. princip. doctr.
• q

  Stapl. ib. Grae∣cae Ecclesiae, ab ipsis Apostolo∣rum fundamen∣tis, personarum successionem, demonstrate possunt.
• r

  Centur. 12. cap. 8. pag. 1189.
• s

  Reade part 1. chap. 3. paragr. 3 obseru. 2. prop. 2
• t

  Aug. to 6. cont epist. Manich. c. 4. Tenet authori∣tas, miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata, &c.
• u

  Quae quidem (veritas) si tam manifesta mon∣stratur, vt in du∣bium, venire nō possit, praepo∣nenda est om∣nibus illis rebus quibus in ca∣tholica teneor.
• x

  Stapl. doctr. princip. l. 13. c. 6. Nec vbi adhuc durat talis per∣sonalis succes∣sio, catholicae tamen successioni, quicquam habere affine, aut simile: quia propter haereses quas tenent, & schisma quod faciunt, legitima illa successio non est.
• a

  Orat. 1. ad Eunom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 196.
• b

  Hor. li. 1. ep. 15
• c

  Cont. Pelag. l. 1.
• d

  Luth. tom. 6. de vita coniug. par. 2. de diuort.
• e

  Bo••de sig. l 12 c. 3. Fas esse de∣cernunt cum an∣cillis concum∣bere, &c. Serrar. Iesuit. cō. Hest. 1. q. 12. Campian. rat. 8. Coccius thesaur par. 1. de sig. ec∣cles. pag. 1125.
• f

  Colloq. men∣sale.
• Summa Prae∣dic. de Luxuria, lect. 7. Fatui lec∣catores, & spe∣cialiter sacerdotes illas (ancillas) infatuant dicentes illud peccatum (luxuriam) minus esse quam si•• & se non esse sacerdotes nisi quando sint in Missa.
• g

  Clem. Rom. ep. 5. Commu∣nis vsus omniū, quae sunt in hoc mundo omni∣bus hominibus esse debuit, &c. In omnibus au∣tem sunt sine dubio coniuges.
• h

  Hierom ag. Rufin. 1 Epiphanius ag. Chrysostom.
• i

  Lomb 4. d. 14. A••bert. ib. d. 〈◊〉〈◊〉. ••ichard. ib. ar. 8. q 2. S••••t. q. d. 22. q. 1. 〈◊〉〈◊〉 4 d 14 q. 3. ar. 3. d. ••. Almain q. ••. ar. 2 Cochan. M••rsil. Durand. ••o. Me∣dina. V••••qu. &c.
• k

  Aug. de Ciuit D••i l. 14. c. 9. Nunc satis be∣ne viuitur, si sine cumme, sine pecc. ante•• &c.
• l

  A••ton••um. hist p 3. c 7. §. 11 Coram Deo te∣stisicor, ira pu∣rum inueni, sicut puetum quin{que} a••••••m, qui nunq •••• sensit s••••e carnis con∣tagium, ••ec habuit alicuins mortalis criminis in voluntate consensum. Tho. Aquin. Nunquam hab•••• motum inan••s gloriae. Surius de S. Francisc c. 14. Tanta in eo carnis ad spiritum erat con∣cordia, tanta obedientiae promptitudo, quod cum ille ad omnem niteretur sanctitatem pertin∣gere, ipsa non solum non repugnaret, sed praecurrere niteretur.
• n

  Stapl. Rel. c. 1. q. 5. ar 3. pa. 158. Ad reliquas ve∣xationes acces∣serunt enormia & borre••d. Rō. Pont••fic••m pec∣cata & flagitia: vix enim vllum peccatum ola haer••si excepta, excogitari po∣te••••, quo illa se∣des turpiter ma∣culata non fue∣rit ••axime ab anno 800. & in∣fra, &c.
• Papir. Masson. de episc. Vib. l. 6 ••n Paulo 3. In Pontificib••s, ne∣mo hodie san∣ctitatem ••equi∣rit. Optimi pu∣tantur, si vel le∣uiter bom sint, vel minus mali quam caeteri mortales esse s••leant.