The reasons of the conversion of Mr. John Sidway from the Romish to the Protestant religion together with what usage he hath since received in the Church of England : as also a brief account of his travails / humbly communicated to the high court of Parliament.

WHereas there is joy in the Presence of the Angels over a Sin∣ner Converted, and that we are Commanded to let our Light so shine before Men, as that they may see our good Works, and Glorify our father which is in Heaven; I have here shewed to the World, the Reasons of my Conversion, from the Ro∣mish to the English Church. I was Born at Dublin in Ireland but of an English Extract, was Educated in a Jesuits Colledge at Bologna in Italy, where I remained until I had not only Commenced Master of Arts, but was by standing Batchelor of Divinity. At my first coming to Bologna several Protestants often told me, that the Roman Religion was not good, and greatly indeavored to perswade me from it, but perceiving their design herein was to bring me to their own, I desired to know of them, whether the Protestant Religion were Catholick, had Antiquity, Succession of Chairs, Perpetual continuance, wrought Miracles, and had the greatest number of Christians: (which I looked upon, being so instructed, to be the Marks of the true Church,) but they being not able to shew it to be thus in the Romish sense, I was so obstinate against Protestancy, that I gave them such a repulse they never after troubled me.

The Jesuits, in the next place, after I had been a while there, set upon me to enter into their order, and did so assault me with such allurements and perswasions in order thereunto, that I was so streight∣ned to overcome their Temptations, that many a time I have spent all the time allotted for recreation, in Prayer to Almighty God, that of his great mercy he would give me his assistance to defend me from them. And as often as they tempted me thereunto, I told them, what I might have hereafter I knew not, but as yet I had no inclina∣tion to enter into a Religious order; but if I had ever such an incli∣nation, I would sooner enter into their order, then any other. And with this they seemed to be well satisfyed, nevertheless it was but a meer put off, for I did not at all approve their ways.

When I came to study Divinity, reading the Fathers, I often in the same observed divers passages, which in my opinion, made as exceed∣ingly against both the Faith and Practice of the Church of Rome, as might be, which whether they do or no, let the World Judge. I have quoted them exactly as they are in their works, making.

First, against Purgatory & Limbus Infantium.

THe just are called to refreshment, and the unjust are snatch∣ed away to Punishment: there is presently given rewards to the Faithful, and Punishments to the Wicked.

The Faith of the Catholicks by Divine Authority believeth the first place to be the Kingdom of Heaven, from whence, as I have said, is excepted he which is not Baptized, the second to be Hell; where every Apostate or Stranger from the Faith of Christ shall un∣dergo Eternal Punishments. The third place we are utterly igno∣rant of, nor do we find it in the Holy Scriptures. Feign thou Pelagian 4. place out of the Ware-house of thy Opinion.

Know for certain, that when the Soul is departed from the Bo∣dy, it is either presently placed in Paradice for its good works, or certainly is cast headlong into the Pit of Hell for its Sins. Choose you now what you will have, and dispose of this now in your life-time, ei∣ther Perpetually to rejoyce with the Saints, or without end to be Punish∣ed with the Wicked,

Let no Man deceive himself, my Brethren, there are but two places, and a third there is not for any, he which deserveth not to Raign with Christ, without all douht shall Perish with the Devil.

2ly. Against the Invocation of Angels and Saints de∣parted, and the making of them our Mediators and Intercessors.

FOr it behoveth not the Church of God to leave off, and be gone, and nominate Angels, and make Congregations which are known to be forbidden; if any one therefore shall be found observing this Occult Idolatry, let him be accursed, because he leaveth our Lord Jesus Christ the Son of God, and delivereth himself up to Idolatry.

For whereas they did command to adore Angels, he commanded the contrary, that both words and deeds might adorn the remembrance of Christ the Lord: and saith through the sending forth of the Acti∣on

of thanksgiving to God and the Father, by him, and not by Angels. Following also this Law of the Laodicean Councel, and willing to be cured of that old Disease, read, it is to be taken heed least they should pray to Augels, and least they should leave Our Lord Jesus Christ.

It is not lawful to come to Almighty God, unless by Christ.

And whereas notwithstanding he saith to us, there is one God the Father of whom are all things, he saith to us this word of himself, and to all which would ascend to the most High God of Gods, and to the most High Lord of Lords, but he ascendeth to the most High God, which in∣separably and indivisibly Worshippeth him, by Jesus the Son of God; by whose only conduct he cometh to the Father.

He hath said, impelling them to ask with confidence, affirming A∣men, Amen, whatsoever you shall obtain by request from the Fa∣ther, you shall ask it in my name, and hath added in my name to the end he may shew himself a Mediator, for no Man cometh to the Fa∣ther, unless by the Son.

3ly. Against one Mans works being applyed to another.

FOr the foolish Virgins, their Lamps being out, cannot go forth to meet him. They which were Wise were Prayed that they would lend them Oyle; to whom they answered we cannot lend our selves, because there is not perhaps that there may be enough for every one. So that works and deserts done by others shall help no Man, because it is necessa∣ry that every one buy Oyle for his own Lamp.

Fourthly. Against the Adoration of Angels, Martyrs, and Saints departed.

LEt Mary be had in honor, and the Father the Son and the Ho∣ly Ghost be Adored: Mary no Body Adoreth. I say not that either Woman or Man, neither do the Angels receive such glorifica∣tion, this Mystery is due to God. The things which were ill writ in the Heart of the deceiver are blotted out. The desire of the Tree is taken from the Eyes, it is turned again a fiction to the Lord. Eve returned with Adam, that she might Worship God only; not that she might be led away by the voice of the Serpent, but might re∣main in the Precept of God, thou shalt not Eat of the Tree; and it was a Tree, not error, but by him the Tree was made inobedience of Error. Let not any one Eat of the Error, which is for St. Ma∣ries sake, for although the Tree was fair, but yet not for Food; so Mary is very fair, and holy, and honorable; but not for Ado∣ration. These truly do again renew the mixture of Fortune and prepare a Table for the Devil and not for God, as it is written, and they are fed with the food of impiety, and as the holy Scripture saith, and the Women do bear fine Flower, and their Children ga∣ther Wood, to make Cakes with Oyle subdued to the Army of Hea∣ven. Such Women are repressed by Jeremiah that they may not trouble the World; and lest they should say, let us honor the Queen of Heaven. Taphnas also knew to Punish these; the places of these Edifices have known to receive Bodies to Corruption.

But we say the Holy Martyrs be neither Gods, nor have we been wont to Adore them: But we Praise them with reat Honors that they have striven valiantly for the truth, and have observed the sincerity of Faith, so that they despised their lives, and their fare∣wel sayings prevailed in the greatest Perils by the Terrors of Death; and were of such fortitude, as to stir up to themselves Statues of their life.

I do not say that we may not Worship and Adore the reliques of Mar∣tyrs, but also that we may not Worship and Adore the Sun and Moon, not Angels, not Arch-Angels, not Cherubin, not Seraphin, nor a∣ny name which is named both in this World and in the World to come, for we may not serve Creatures rather than the Creator, which is Blessed in the World.

The Worship of dead Men is not a Religion for us, if they have lived God••ily, they have no such property as to seek such honors; but they will worship him, by whose illumination their deserts are Praised by us that we be their Fellow-servants, therefore they are to be honored for imitations sake, not for Religions sake, but if they have lived all, wheresoever they are, they are not so to be honored.

Fifthly. Against the Adoration of Images.

IT pleaseth, that Pictures ought not to be in the Church, nor that any thing should be Painted upon the Walls, least the same should be Worshipped and Adored.

John the less hath said, keep you from Idols; not now from Idola∣try, as from a duty; but from Idols: that is, from the very Effigies of them, for it is an unworthy thing that there should be an Image of the Living God, an Image of an Idol and dead thing there may be.

It is not to be doubted, but there is no Religion, where there is an Image, for if Religion be of Divine things, there is nothing Di∣vine unless in Celestial things. Images therefore want Religion, be∣cause that nothing Celestial can be in that thing, which is made of the Earth; which truly may appear to a Wise-man by the very name, for whatsoever is feigned, must needs be false; neither may that ever receive the name of a true thing, which feigneth the truth like a Drone, and for imitation, but if there be any imitation, it is not chiefly a serious thing, but is as it were a Play and a Jest. Religion

is not in Images, but in Images is the least of Religion. The true one therefore is to be preferred before the false, and we must tread under foot Earthly things, that we may follow Heavenly.

Take heed to your selves, that you observe the Traditions which you have received, that you do not decline either to the right hand, or to the left; for the doing of which bear away these things: Be you mindful, my beloved Children, that you do not carry Images in∣to the Church, nor set them in the Burial places of the Saints, but perpetually carry about you God in your Hearts. Moreover do not suffer them in your common house, for it is not a Christian right to he held suspended by the Eyes, but by the Cogitation of the Mind.

God forbiddeth an Idol as well to be made, as to be worshipped, and by how much it goeth before, that it may be that which may be worshipped; by so much it is before, that it may not be, if it be not lawful to be worshipped. For this cause, the Divine Law Proclaim∣eth the very matter, to wit, of Idolatry to be rooted out, you shall not make (saith the same) an Idol adjoyning, neither the likeness of them which are in Heaven, and which are in Earth, and which are in the Sea: and strictly forbiddeth the Servants of God, the Arts of this sort throughout the whole world. Enoch also had gone be∣fore foretelling this, that all the Elements, and every Sense of the World, which are contained in Heaven, which are contained in the Sea, and which are contained in the Earth, should be turned Devils unto Idolatry; and that the Spirits of Desert Angels should be Con∣secrated for God against the Lord. Every thing therefore that a humane worshippeth besides him, who is the Maker and Creator of all things, is an error; their Images are Idols, and the Consecration of Images is Idolatry, whatsoever a worshipper of Images commit∣teth, without doubt it shall be deputed to whatsoever Artificer and of whatsoever Idol. Lastly, the said Enoch precondemneth in Com∣mination, both the makers and worshippers of an Idol.

I swear to you Sinners, that in the day of the Blood of Perdition, there is prepared a Penance for you, you which serve stones, and which make Golden, Silver, Wooden and Stony Images, and Fictils, and serve Phantasmes, and Devils, and infamous Spirits, and eve∣ry error not according to knowledge, shall find no help from them.

Isaiah truly saith, be you witnesses if there be a God besides me. And there were not then, which do counterfeit and carve out every vain thing which they make at their pleasure, which cannot profit them. And afterward that whole saying detesteth as well against the ma∣kers as the worshippers, whose clause it is: Know you that the heart of them is Ashes, and they erre, and not one of them can deliver his own Soul. When David also saith the like, and such are they become which make them, but what do I a Man of a mean Memory shew be∣yond what I can reckon up, or what I can recollect of the Scriptures, as though a word of the Holy Ghost may not be sufficient, or beyond what may be deliberated, whether the Lord will Curse and Condemn them, in the first place the makers of them, the Worshippers of whom he Curseth and Condemneth.

6ly. Against the Adoration of Holy Reliques.

I do not say that we may not Worship and Adore the Reliques of Mar∣tyrs, but also that we may not Worship and Adore the Sun and Moon, not Angels, not Archangels, not Cherubim, not Seraphim, nor any Name which is Named both in this World and the World to come, for we may not serve Creatures rather than the Creator, which is Blessed in the World.

What need is there, that thou with so much honor, not only dost Ho∣nor, but also Adore, that which is I know not what, which bearing a∣bout in a little Vessel thou Worshippest? What Dust inclosed in Linnen, Adoring doest thou Kiss?† We seem near to the custome of the Gentils to introduce in the Churches under the pretence of Religion, the Sun as yet Shining, whole heaps of waxen things to be lighted: and wheresoever there is I know not what dust, in a little precious Ves∣sel inclosed in Linnen, the Kissers thereof do Adore it. Men shew great Honor of this sort to the Blessed Martyrs, whom they think

to be illustrated by the most vile waxen lights: and whom the Lamb, which is in the midst of the Throne, with every ray of his Majesty illustrateth.

7ly. Against Transubstantiation, and by Consequence, the Adoration of the Host.

THe Lord, when he had taken the Symbal or Sign, said not, this is my Deity, but this is my Body.

He gave to his Disciples the Image, Effigies, or Tipe of his Body, ad∣mitting, as thou mayest gather, not any thing further of raw and bloody Sacrifices.

Bread being taken and distributed to the Disciples, he made it his Body, saying this is my Body, that is, the Figure of my Body. And it could not have been a Figure, unless the Body were of verity, for it is an empty thing, which is a Phantasme, that cannot take a Figure.

The Priest saith; make this oblation ascribed to us, rational and acceptable, which is the Figure of the Body and Blood of our Lord Jesus Christ.

The Lord admitted Judas to the Banquet in which he commend∣ed and delivered to his Disciples the Figure of his Body and Blood.

Look into the same diligently, how taking in his hands the Bread, he Blessed it and Brake it for a Figure of his Immaculate Body; and the Cup he Blessed and gave to his Disciples for a Figure of his Precious Blood.

Eighthly, Against the Adoration of the Altar, the Cross, and all manner of Creatures, whether of Gods Crea∣tion, or of Mans Invention.

THE Catholick Church the true Mother of Christians, doth not only deservedly Preach that God himself, whose adoption is a most blessed life, is most Purely and most Chastly to be Worshipped, but we command that no Creature to be Adored be brought in, for us to serve the same; and by that uncorrupt and inviolable Eternity, to only whom Man is Subject, and to only whom the rational Soul in not cohering is miserable: Excluding every thing that is made, that is ob∣noxious to change, and is Subject to the time.

Ninthly, Against Prayer for the Dead.

READ the Scriptures of our Saviour, and learn how we wander∣ing hither and thither can help no body, not a Brother redeem∣eth a Brother from interminable torments: not a Friend, a Friend; not the Parents their Children; nor the Children their Parents; but why do I speak of miserable men, when neither if Noah cometh, and Job, and Daniel, then judging can Pray us out.

Whilst we are in this present world, either by Prayers or Counsels we may be helpful to our neighbour, but when we shall come before the Tri∣bunal of Christ, not Job, not Daniel, neither Noah can ask for any one; but every one shall bear his own burthen.

Tenthly. Against humane merit.

THe forgiveness of Sins is not the merit of Honesty, but the will of a free indulgence from the riches of goodness, a gift abound∣ing to pitty.

Although I should abound for the work of virtue, I attain to Life, not by merit but by pardon.

Where therefore, saith he, are our merits? or where is our hope? Hear I say, not by works of Justice which we have done, but according to his mercy he hath saved us. Why therefore dost thou resolutely think that thou hast created thy merits, and canst be saved by thy own Righteousness, which canst not so much as say the Lord Jesus, unless in the Holy Ghost? hast thou indeed forgotten he which hath said, without me you can do nothing? and that it is neither of the runner, nor of the willer, but of God shewing mercy?

Eleventhly. Against Auricular Confession.

I Do not lead thee upon the Stage of thy associates, I do not com∣pel thee to discover thy Sins to Men: rehearse and unfold thy Conscience before God. Shew to the Lord the most excellent Phy∣sitian thy wounds, and ask of him a Medicament. Shew them to him who not in the least reproacheth, but most graciously cureth.

What therefore have I to do with Men, that they should hear my Confessions, and as if they could heal all my griefs? A curious kind of people to know anothers life, but slothful to correct their own life. Why do they inquire of me to hear what I am, who will not that thou my God do hear what they are? and from whence know they, that al∣though by my self, they hear from my self; or whether I say true or no, seeing that no one knoweth what is done of Men towards Man, unless the Spirit of Man which is in himself.

Twelfthly. Against Humane Satisfaction.

PEter grieved and wept, because he erred as a Man. I find not what he said; I find that he wept; I read of his Tears, but I read not of his satisfaction.

Sins are forgiven you by his name, and not by the name of any Man, or of any thing of Man.

Thirteenthly. Against Pilgrimages.

NOt that we have been at Jerusalem, but that we have lived well at Jerusalem is to be praised, that City is to be wished for, not which hath killed the Prophets, and poured forth the Blood of Christ, but which the violence of a River maketh glad, which being Scituated upon a Mountain cannot be hid: which an Apostle proclaimeth to be the Mother of the Saints; and in which there is gladness that it self

hath a freedom with the Saints. I do not, in saying this, reprove my self of inconstancy, or condemn what I do, or that I may seem to have left both mine and my Country (after the Example of A∣braham) in vain, but I dare not confine the Omnipotency of God in a strait corner, and keep it in a little place of the Earth which containeth not Heaven, for each one of the Believers are not pro∣fited by the diversities of places, but by the merit of Faith. And the true Adorers, neither at Jerusalem nor on Mount Gazarim do Adore the Father; for God is a Spirit, and his Adorers ought to Adore him in Spirit and in Truth, the Spirit Breatheth where it listeth: The Earth is the Lords and the fulness thereof. After that the whole World was watered with Celestial dew, and made dry by the fall of the Jew, many coming both from the East and the West, sate down in the Bosome of Abraham. It is to be noted, that God ceased in Judea, and his great Name in Israel; but into every Nation went forth the sound of the Apostles, and their words unto the Ends of the Earth. Our Saviour speaking to his Disciples when he was in the Temple: Said arise, let us go hence, and to the Jews your house shall be left to you desolate, if Heaven and Earth shall pass away, verily all things which are Earthly shall pass away. There∣fore both the Cross and the place of Resurrection are profitable to those, which bear their Cross; and rise dayly with Christ; and shew themselves worthy for such a Habitation. But they which say, the Temple of the Lord, the Temple of the Lord, let them hear from the Apostle, you are the Temple of the Lord, and the Holy Ghost inhabiteth in you. Both at Jerusalem, and at Britain, the Ce∣lestial Court is equally open; for the Kingdom of God is within you. Examine Anthony, and all the Monks of Egypt, of Mesopota∣mia, of Pontus, of Capadocia, and of Armenia, and they have not seen Jerusalem; and it is manifest to them that without this City is the Gate of Paradise. Blessed Hilarion, when Palestina was, and he lived in Palestina, one only day saw Jerusalem, that he might seem neither to contemn the Holy Place for its neerness, nor again in∣close the Lord in a Place.

Towards what place, canst thou say, that these things were reite∣rated from a long beginning; surely thou dost not think that any thing of thy Faith is wanting, because thou hast not seen Jerusa∣lem; neither do we therefore esteem our selves the better, that en∣joy

the Habitation of this place; but whether here or elsewhere, thou hast an equal reward by our Lord for thy works.

14ly. Against Sacrifice.

HE did not say, which shall take away, or hath took away; but which taketh away the Sins of the World, that he may be un∣derstood dayly to take away the same, for not only when he Suffer∣ed did he take away our Sins, but from that time hitherto he tak∣eth them away; he is not always Crucified, for he offered for our Sins one Sacrifice, but always by that one he Purgeth us.

He hath, indeed, by his Death, that one true Sacrifice offered for us, purged, abolished, and extinguished, whatsoever there was of faults wherewith Principalities and Powers did detain us by the Law for to pay Punishments; and by his Resurrection unto a new life hath called us that are predestinated, hath justisied us that are called, and hath glorified us that are justified.

15ly. Against St. Peter's being the Head of the Apostles, and the Pope's being the Head of the Church.

THis truly which was Peter, and the other Apostles, were endow∣ed with an Equal consort both of Honor and Power.

Christ after his Resurrection gave to all his Apostles an equal Power.

Whosoever hath desired Primacy on Earth, shall find confusion in Heaven; neither shall he be accounted amongst the Servants of Christ, that treats of Primacy.

Wheresoever a Bishop shall be, whether at Rome, or at Eugubi∣um, or at Constantinople, or at Regium, or at Alexandria, or at Tanis, he is both of the same merit, and of the same Priesthood. The power of Riches, and humility of Poverty, or loftiness, or infe∣riority, maketh not a Bishop: but they are all the Successors of the Apostles.

None of the Patriarchs ever used universal in his denomination, for if any one Patriarch be said to be universal, the name of the rest of the Patriarchs is diminished. But bet his far from us, let the faithful of whatsoever kind be far from the mind that any one should snatch or covet to himself this, from whence it may seem that the honor of their Brothers, (by how little or small a part soever) is diminished. Wherefore your charity no Man ever nameth in his E∣pistles universal, lest he diminish to himself a debt, seeing he bestow∣eth upon another a honor being not due.

Let that name of Blasphemy be far from the hearts of Christians, in which the honor of all the Priests is taken away, whilst it is mad∣ly arrogated by one to himself.

16ly. Against the Roman Churches infallibility.

AFter so many benefits they turned the Priviledges of Dignity into contempt, insomuch as the Priests of the Lord were idle, so that the Doctors of the Law were ignorant of him, which they ought to have taught to others, and the Pastors through negligence became deceivers, and the Prophets which disputed among the Peo∣ple, did not speak to God, but an Idol; and Worshipped their own fiction. And we might use these words against the Masters of our Or∣der, which devour the People of God, &c.

And now by whom in the Churches, as in the Romane Empire, Covetousness hath increased, the Law of the Priest and the Vision of the Prophet hath Perished. Every one truly by the Power of an Episcopal name, which they maintain to themselves unlawfully with∣out the Church, do bring back by force unto their own uses, all which is of the Levites; neither do they maintain to themselves that which is written, but take away the whole from all.

At that same time in the City of Rome, they were greatly di∣sturbed with divers novelties by the many Ecclesiastick rules of Tra∣dition.

17ly. Against Papal Dispensations.

THat is not able to stand, which is done against the Evangelical or Prophetical Doctrine or Constitution.

Neither shall any thing stand, although it hath been acted by the Holy Fathers, that is constituted against the Evangelical or Propheti∣cal, or Apostolical Doctrine.

It is not in the Power of the Pope, or of a Councel, or of the Church, to change the traditions given by the Evangelists and by Paul, as cer∣tain Persons dote.

18ly. Against Multitude of Ceremonies.

THis, even to this very day with us, both at the little Gospels, and to the word of the Cross, and to things of this sort, do the Superstitious Women practice; who have indeed a zeal of God but not according to knowledge; straining at a Gnat, and swallowing a Camel.

It were to be taken care of, that in Divine Service there were not such a burthensome length, but that there should be observed a wished and innocent brevity.

19ly. Against an Obligation to a Single life, either in Priest's, or others.

ANdrightly hath (Paul) put that, forbidding to Marry; for he doth not dispraise continency and a single life, but accuseth them which by a made Law do compel to follow the same.

Integrity of the Body is to be wished by you; which I for counsel perswade, nor for Empire command, for Virginity is alone, which may be perswaded, but not commanded; a thing rather to be wished then to be enjoyned.

A Bishop, or a Priest, or Deacon shall not under the pretence of Religion put away his proper Wife, and if he reject her let him be Excommunicated, but if he so persevere, let him be cast out.

That in his time very many Priests were Married, and that a Bishop is described by the Apostle to be the Husband of one Wife, having his Children with all Chastity.

It is neither proved by reason or Authority, that absolutely speaking, a Priest can sin by being Married; neither is an order, in as much as it is an order; nor an order in as much as it is holy an impediment to Matrimony.

The Priest-hood not to break off the contract of Matrimony, whether it be before or after Ordination, is secluded by all Laws, standing only in those which we have from Christ and his Apostles.

20ly. That the Holy Scriptures are the only Rule both of our Faith and Actions.

GOd Gave a Law to us, and the Testimonies of the Scrip∣tures; which if you will not follow, you will not have light, but darkness will always oppress you.

As the night extinguisheth not the Stars of Heaven:So Worldly iniquity obscureth not the Minds of the Faith∣ful, adhering to the Firmament of the Holy Scripture.

The Gentile saith, I would be a Christian, but I know not to what to adhere, many quarrels are among you, I know not what Opinion I may choose. Every one saith, I say true; I know not who I may believe, seeing that on all sides they pre∣tend Scriptures. I answer them; this makes greatly for us. For if we ought to say that we believe reasons, thou art de∣servedly troubled: But seeing we receive the Scriptures, and that they are both simple and true, it will be casie for thee to Judge If any one consenteth to these, he is a Christian; if any one be against them, he is far from this Cannon.

There is not any other left for the Speeches of Men concerning the things of God, saving only the Word of God.

It behoveth us to confirm every word or thing by a Testimo∣ny of the Holy Scripture, both for the certainty and perfection of good, and confusion of evil.

The Scripture Divinely inspired is constituted an Arbitra∣tor for us, and by whom there shall be found agreeable Edicts in Divine words, even to these and no more approacheth a Suf∣frage of verity.

21ly. That the Scriptures contain what∣soever Doctrine is necessary to Salva∣tion.

THe Gospel containeth all things both for the present and the future, and in a word hath wrapt therein honor and Piety, and Faith, and also every thing of Preaching.

Not all things which God did, are written; but those which are written as well for Manners as Belief are Judged to suf∣fice, that by a right faith and Works we may come Shining to the Kingdom of Heaven by Jesus Christ.

For all the Scripture, that is the Holy Scripture which is concerning all things necessary to Salvation, and which is all the whole, that is, Perfect, and therefore priviledgeth the Name of Scripture to it self by putting one Name for ano∣ther.

The Speech is of the Sacred Letters of the old Testament, which can instruct and teach thee, as touching wisdome, unto Salvation

by Faith; for they have the faculty of teaching the Wisdom, not of this World, but unto Eternal Salvation, &c. Also being per∣fect as touching the whole, and consisting of all things requisite unto the perfecting of the Man of God.

Whereas the Lord Jesus hath done many things, not all have been written; but they are choice ones which were written, which seemed to suffice Believers to Salvation.

22. That God only ought to be Adored and Invo∣cated.

ONly God, who is the best and greatest, is to be Adored; and Prayers are to be offered by the only begotten Word of God alone.

To God alone by Jesus offer Prayers.

For we have learned to Adore only him, who is the God and Creator of all things.

Neither do we read that any thing is to be Adored besides God, for it is written, thou shalt Adore the Lord thy God, and him only shalt thou serve.

But nevertheless thou O Lord art only to be Adored, thou only art to be asked, that he (Theodosius the Great, Empe∣rour) may be with his Sons brought in thy presence.

He truly conserveth verity, which contrarily, not the Crea∣ture, but the Creator worshippeth, and him only Serveth.

23. That the Pope is Antichrist.

WHat is this, Most Reverend Fathers, what is this Man Sitting in a lofty Throne, shining with Gold and a Purple Vestment, what, I say, do you believe that this Man is? It is no wonder if he be destitute of the Love of God, and be proud with the only Wisdome also taken from him, for he is Anti∣christ, sitting in the Temple of Cod, and shewing himself that he is God.

I being compelled to Rome have provoked the Roman Bi∣shop, and by the Direction of Gregory the Great Pope have defended mine by Armes. This Man being dead, you had Preach∣ed that the Roman Bishop is Antichrist: And I have fell from the forsaken Sect of the Chief Priest, to the Emperour, &c.

1. Contra Purgatorium & Limbum Infantium.

AD refrigerium justi vocantur, ad supplicium rapiun∣tur injusti; datur velocius tutela sidentibus, Persidis poena.

Primum enim locum fides Catholicorum Divina Authoritate regnum credit esse Caelorum, unde, ut dixi, non Baptizatus excipitur. Secundum gehennam; ubi omnis Apostata vel à Christi Fide alienus Eterna supplicia experietur. Tertium pe∣nitus ignoramus, imo nec esse in Scripturis Sanctis invenie∣mus. Finge Pelagiane locum ex Officina dogmatis tui.

Scitote verò, quòd cùm anima à corpore evellitur, statim aut in Paradiso pro meretis bonis collocatur, aut certè pro pec∣catis in inferni tartara praecipitatur. Eligite modò quod vultis, & hoc jam in vita vestra disponite, aut Perpetualiter gaudere cum Sanctis, aut sine fine cruciari cum impiis.

Nemo se decipiat, fratres, duo enim loca sunt, & tertius non est ullis, qui cum Christo regnare non meruerit, cum Diabolo absque dubitatione ulla peribit.

Secundò. Contra invocatio Angelorum, & Sanctorum de∣mortuorum, & facientem eos Mediatores & Interces∣sores.

QUòd non oporteat Ecclesiam Dei relinquere, & abire at∣que Angelos nominare, & congregationes facere, quae in∣terdicta noscuntur. Si quis igitur inventus fuerit huic oc∣cultae Idololatriae serviens, sit anathema, quia derelinquit Domi∣num nostrum Jesum Christum Filium Dei, & se Idololatriae tradidit.

Quoniam enim illi Angelos jubebant adorare, ipse contrari∣um praecipit, ut & dicta & facta exornent recordatione Christi Domini: & Deo, inquit, & Patri gratiarum actionem emittite

per ipsum, non per Angelos. Hanc etiam legem sequens Laodi∣cena Synodus, & volens veteri illi morbo mederi, lege cavit ne precarentur Angelos, & ne relinquerent Dominum nostrum Je∣sum Christum.

Non enim ad Omnipotem Deum accedere licet, nisi per Christum.

Cùm autem dicit, nobis tamen unus Deus Pater ex quo omnia, vocem hanc, nobis, dicit de seipso, & omnibus qui adscenderunt ad summum Deum Deorum, & ad summum Dominum Domi∣norum. Adscendit autem ad summum Deum is, qui eum inse∣parabiliter & indivisibiliter colit, per Jesum Dei Filium, cujus solius ductu pervenitur ad Patrem.

Ad petendum cum fiducia impellens eos, amen amen affir∣mans dixit, impetrabitis à Patre quicquid in nomine meo pe∣tieritis. In nomine autem meo, addidit, ut Mediatorem se & Collargitorem ostendat. Nullus enim accedit ad Patrem, nisi per Filium.

Tertiò. Contra applicationem unius Operum ad alium.

QUia prodire obviam fatuae (Virgines) extinctis lampadibus non possunt, deprecantur eas quae prudentes erant, ut oleum mutuent. Quibus responderunt non posse se dare, quia non sit fortè quod omnibus satis sit, alienis scilicet operibus ac meritis neminem adjuvandum, quia unicuique lampadi suae emere oleum sit necesse.

Quartò. Contra Adorationem Angelorum, Martyrum, & Sanctorum demortuorum.

SIt in honore Maria: Pater & Filius & Spiritus Sanctus a∣doretur. Mariam nemo Adoret, non dico Mulierem, imò neque virum: Deo debetur hoc Mysterium. Neque Angeli capiunt talem glorificationem. Deleantur quae malè scripta sunt in corde deceptorum. Tollatur ex oculis cupiditas ligni. Convertatur rursus figmentum ad Dominum; revertatur Eva cum Adam, ut Deum colat solum; ne ducatur serpentis, voce, sed permaneat in Dei praecepto, ne comedas de ligno; & erat lignum, non error, fed per ipsum lignum facta est inobedien∣tia erroris: Ne comedat quis de errore, qui est propter san∣ctam Mariam. Nam etsi pulchrum est lignum, sed tamen non ad cibum. Etsi Pulcherrima est Maria, & Sancta & honora∣ta; at non ad Adorationem. Hae verò rursus renovant sor∣tunae mixturam & praeparant Diabolo & non Deo mensam, velut scriptum est, & pascuntur cibo impietatis, velut dicit di∣vina scriptura, & soeminae ferunt Pollinem, & filii colligunt ligna, ut faciant placentas oleo subactas exercitui Coeli, com∣pescantur à Jeremia tales Mulieres & ne turbent orbem Ter∣rarum: Ne dicant, honoramus Reginam Coeli. Novit enim Taphnas has Punire; noverunt loci horum aedificiorum corpora suscipere ad Putrifactionem.

At Sanctos Martyres neque Deos esse dicimus, neque ado∣rare consuevimus: laudamus autem eos Potiùs summis hono∣ribus, quod pro veritate strenuè certarunt, & fidei sincerita∣tem servarunt, ita ut suam animam contempserint, & mortis terroribus valedicentes Praevaluerint in summis periculis, tan∣taeque fuerint fortitudinis, quasi statuas sibi suae vitae exci∣turi.

Nos autem non dico martyrum reliquias, sed ne solem qui∣dem & Lunam, non Angelos, non Archangelos, non Cheru∣bim, non Seraphim, & omne nomen quod nominatur, & in praesenti seculo & in futuro, colimus & adoramus: ne servia∣mus creaturae potiùs quàm Creatori, qui est benedictus in se∣cula.

Non sit nobis religio cultus hominum mortuorum: quia si piè vixerint, non sic habentur ut tales quaerant honores; sed illum à nobis coli volunt, quo illuminante laetantur meriti sui nos esse conservos. Honorandi ergo sunt propter imitationem, non ado∣randi propter religionem: Si autem malè vixerint, ubicunque sint, non sunt colendi.

Quintò. Contra Adorationem imaginum.

PLacuit, picturas in Ecclesia esse non debere, ne quod coli∣tur aut adoratur, in parietibus depingatur.

Johannes filioli, inquit, custodite vos ab idolis: non jam ab idolatria quasi ab officio, sed ab idolis, id est, ab ipsa effigie eo∣rum indignum enim ut imago Dei vivi, imago idoli & mortui fiat.

Non est dubium, quin religio nulla sit, ubicunque simulacrum est, nam si religio ex divinis rebus est, divini autem nihil est, nisi in caelestibus rebus: carent ergo religione simulacre: quia nihil potest esse caeleste in ea re, quae fit ex terra: quod qui∣dem de nomine ipso sapienti apparere potest. Quicquid enim simulatur, id falsum sit, necesse est: nec potest unquam veri no∣men accipere, quod veritatem fuco, & imitatione mentitur. Si autem omnis imitatio, non res potissimùm seria sed quasi ludus ac jocus est: non religio in simulacris, sed minus reli∣gionis

est. Praeferendum est igitur verum omnibus falsis, cal∣canda terrena ut Caelestia consequamur.

Attendite vobis, ut servetis traditionis quas accepistis. Ne declinetis neque ad dextera neque ad sinistra, quibus infert haec: Estote memores dilecti filii, ne in Ecclesiam imagines infera∣tis, neque in Sanctorum caemeteriis eas statuatis, sed perpe∣tuò circumferte Deum in cordibus vestris. Quinetiam ne∣que in domo communi tollerentur, non enim fas est Christi∣anum per oculos suspensum teneri, sed per occupationem mentis.

Idolum tam fieri quam coli Deus prohibet, quanto praecedit ut fiat quod coli possit, tanto prius est ne fiat si coli non licet. Propter hanc causam, ad eradicandam scilicet materiam Ido∣latriae, lex divina proclamat: Ne feceritis idolum, & conjun∣gens, neque similitudinem eorum quae in coelo sunt, & quae in Terra, & quae in Mari: Toto Mundo ejusmodi artibus inter dixit servis Dei. Antecesserat enim hoc praedicens Enoch, om∣nia Elementa omnem mundi sensum, quae Coelo, quae Mari, quae Terrâ continentur, in Idolatriam versuros daemonas, & Spiritus desertorum Angelorum, ut pro Deo adversus Dominum consecrarentur. Omnia igitur colit humanus error, Praeter ip∣sum omnium conditorem eorum imagines Idola, imaginum consecratio Idolatria. Quicquid Idololatra committit, in Ar∣tificem quemcunque & cujuscunque Idoli deputetur necesse est. Denique idem Enoch simul & cultores Idoli, & fabricatores in comminatione praedamnat.

Juro vobis peccatores, quod in diem sanguinis perditionis pae∣nitentia parata est. Qui servitis lapidibus, & qui imagines faci∣tis aureas, & argenteas, & ligneas, & lapideas, & fictiles, & servitis phantasmatibus, & Daemoniis, & Spiritibus infamibus, & omnibus erroribus non secundùm scientiam, nullum ab iis in∣venietis

auxilium. Esaias verò, testes, ait, vos estis, si est De∣us absque me. Et non erant tunc qui fingunt & exsculpunt, omnes vani qui faciunt libita sibi, quae illis non Proderunt. Et deinceps tota illa pronunciatio, quà in artifices, quà in cultores detestatur, cujus clausula est, cognoscite quòd cinis sit cor illorum, & errant, & nemo animam suam liberare possit. U∣bi aequè David, & tales fiant, inquit, qui faciunt ea. Et quid ego modicae memoriae homo ultrà quid suggeram, quid recolam de Scripturis, quasi aut non sufficiat vox Spiritus Sancti, aut ultrà deliberandum sit, an maledixeratque damna∣verit Dominus ipsos priùs artifices eorum, quorum cultores male∣dicit & damnat.

Sextò. Contra Adorationem Sanctarum Reliquiarum.

NOs non dico Martyrum reliquias, sed ne Solem quidem & Lunam, non Angelos, non Archangelos, non Cherubim, non Seraphim, & omne nomen quod nominatur & in Praesenti seculo & in futuro, colimus & adoramus, ne serviamus Crea∣turae potiùs quam Creatori qui est benedictus in secula.

Quid necesse est, te tanto honore, non solùm honorare, sed e∣tiam adorare illud nescio quid quod in modico vasculo transfe∣rendo colis? Quid pulverem linteamine circumdatum, ado∣rando oscularis?† Propè ritum Gentilium videmus sub praetex∣tu religionis introductum in Ecclesiis, sole adhuc fulgente, mo∣les cereorum accendi, & ubicunque pulvisculum nescio quod, in modico vasculo precioso linteamine circumdatum osculantes adorant, magnum honorem praebent hujusmodi homines bea∣tissimis Martyribus, quos putant de vilissimis cereolis illustran∣dos;

quos Agnus, qui est in medio throni cum omni fulgore Ma∣jestatis suae illustrat.

Septimò. Contra Transubstantiationem, & conse quentiâ, Hostiae Adorationem.

DOminus cùm accepisset symbolum seu signum, non dixit, hoc est Deitas mea, sed hoc est corpus meum.

Dedit enim sui corporis imaginem vel Effigiem aut typum dis∣cipulis, haud amplius admittens cruenta Legis Sacrificia.

Acceptum Panem & distributum discipulis; corpus suum illum fecit, hoc est corpus meum dicendo, id est, figura corporis mei. Figura autem non fuisset, nisi veritatis esset corpus. Caeterùm vacua res quod est phantasma, figuram capere non Posset.

Dicit sacerdos: Fac nobis hanc oblationem adscriptam, ratio∣nabilem, acceptabilem, quod est figura corporis & sanguinis Do∣mini nostri Jesu Christi.

Dominus Judam adhibuit ad Convivium, in quo corporis & sanguinis sui figuram discipulis suis commendavit & tradidit.

Inspice item diligenter, quomodo sumens in manibus Panem, benedicit ac frangit in figuram immaculati corporis sui, calicem∣que in figuram pretiosi sui sanguinis benedicit & tribuit discipulis suis.

Octavò. Contra Adorationem Altaris, Crucis, & omnium Creaturarum an Dei Creationis, an hominis inventi∣onis sint.

MErito Ecclesia Catholica Mater Christianorum verissima, non solùm ipsum Deum, cujus adeptio vita est beatissi∣ma, purissimè atque castissimè colendum praedicat, nullum no∣bis adorandam Creaturam inducens, cui servire jubeamur: & ab illa incorrupta & inviolabili aeternitate, cui soli homo subji∣ciendus est, cui soli rationalis anima cohaerendo non misera est, excludens omne quod factum est, quod obnoxium commutatio∣ni, quod subditum tempori.

Nonò. Contra Precem prr mortuis.

LEgite Salvatoris Scripturas, & discite, quomodo nos hinc illuc migrantes adjuvare potest nemo non frater fratrem redimet, ex interminabilibus tormentis: non amicus amicum, non parentes filios, non filii parentes. Et quid dico homines miserabiles, cùm neque si Noe veniat, & Job, & Daniel, tunc judicantem exorare possinr.

Dum in praesenti seculo sumus, sive orationibus, sive consi∣liis invicem posse nos coadjuvari. Cùm autem antè tribunal Christi venerimus, non Job, non Daniel, nec Noe rogare posse pro quoquam: sed unumquemque portare onus snum.

Decimò. Contra Meritum Humanum.

PEccatorum remissio non probitatis est meritum, sed Spon∣taneae indulgentiae, voluntas ex bonitatis divitiis ad miseran∣di munus exuberans.

Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco.

Ubi ergo, ait, sunt merita nostra, aut ubi est spes nostra? au∣di inquam, non ex operibus justitiae quae fecimus nos, sed se∣cundùm suam misericordiam salvos nos fecit. Quid enim? tu fortè putaveras tua te creasse merita, tuâ posse salvari justi∣tiâ, qui nec saltem Dominum Jesum dicere potes nisi in Spi∣ritu Sancto? itane oblitus es qui dixerit: Sine me nihil pote∣stis facere? Et neque currentis, neque volentis, sed Dei mise∣rantis est.

Undecimò. Contra Confessionem Auricularem.

NOn te in conservorum tuorum theatrum duco, non homi∣nibus peccata tua detegere cogo repete coram Deo con∣scientiam tuam & explica. Ostende Domino praestantissimo Me∣dico, tua vulnera & pete ab eo Medicamentum: Ostende ei qui nihil opprobret, sed humanissimè curet.

Quid mihi ergo est cum hominibus ut audeant confessiones meas, quasi ipsi sanaturi sint omnes languores meos? curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigen∣dam suam. Quid à me quaerunt audire qui sim, qui nolunt te (Deus mi) audire qui sint? Et unde sciunt cùm à meipso de me∣ipso audiunt, an verum dicam, quandoquidem nemo scit ho∣minum quid agatur in homine, nisi Spiritus hominis qui in ipso est.

Duodecimò. Contra satisfactionem Humanam.

PEtrus doluit & flevit, quia erravit ut homo. Non invenio quid dixerit invenio quod fleverit. Lacrymas ejus lego, satisfa∣ctionem non lego.

Dimittuntur vobis Peccata per nomen ejus, non per hominis alicujus.

Decimo Tertiò. Contra Peregrinationes.

NOn Hierosolimis fuisse, sed Hierosolimis is bene vixisse, lau∣dandum est, illa expetenda est civitas, non quae occîdit Prophetas, & Christi Sanguinem fudit, sed quam fluminis impetus laetificat; quae in monte sita caelari non potest, quam matrem Sanctorum Apostolus clamitat; in qua se municipatum cum justis

habere laetatur. Neque verò hoc dicens, memet ipsum incon∣stantiae redarguo, damnóque quod facio; ut frustrà videar ad exemplum Abraham, & meos & Patriam reliquisse: Sed non audeo Dei Omnipotentiam augusto fine concludere, & coar∣tare parvo terrae loco, quem non capit Coelum. Singuli qui∣que credentium, non locorum diversitatibus, sed fidei merito, ponderantur. Et veri Adoratores, neque Hierosolymis neque in Monte Gazarim Adorant Patrem; quia Deus Spiritus est, & Adoratores ejus in Spiritu & veritate Adorare oportet. Spiri∣tus spirat ubi vult Domini est Terra & plenitudo ejus. Post∣quàm siccato judeae vellere, Universus Orbis Caelesti rore per∣fusus est, & multi de Oriente & occidente venientes, recubu∣erunt in sinu Abrahae; desiit notus esse tantùm in Judaea Deus, & in Israel magnum nomen ejus, sed in omnem Terram exi∣vit sonus Apostolorum, & in Finis Orbis Terrae verba eorum. Salvator ad Discipulos loquens cùm esset in Templo: Surgite, inquit, abeamus hinc, & ad Judaeos: Relinquetur vobis Do∣mus vestra deserta. Si Coelum & Terra transibunt, utique transibunt omnia quae terrena sunt. Et crucis igitur & Resur∣rectionis loca prosunt his, qui portant crucem suam; & cum Christo resurgunt quotidie, qui dignos se exhibent tanto habi∣taculo. Caeterùm qui dicunt Templum Domini, Templum Do∣mini, audiant ab Apostolo; vos estis Templum Domini, & Spiritus Sanctus habitat in vobis. Et de Hierosolymis & de Bri∣tannia aequaliter patet aula Caelestis: Regnum enim Dei intra vos est Antonius, & cuncta Aegypti & Mesopotamiae, Ponti, Cap∣padociae, & Armeniae examina Monachorum, non videre Hiero∣solymam; & patet illis absque hac Urbe Paradisi janua. Bea∣tus Hilarion, cùm Palaestinus esset, & in Palaestina viveret, uno tantùm die vidit Hierosolymam, ut nec contemnere loca San∣cta propter viciniam, nec rursus Dominum loco claudere vi∣deretur.

Quorsum, inquies, haec tam longo repetita Principio? Vi∣delicet ne quicquam fidei tuae deesse putes, quia Hierosoly∣mam non vidisti; nec nos idcirco meliores existimes, quod hujus loci habitaculo fruimur: Sed sive hic sive alibi, aequa∣lem

te pro operibus tuis apud Dominum nostrum habere mer∣cedem.

Decimo Quartò. Contra Sacrificium.

NEc dixit, qui tollet aut tulit: sed tollit peccata mundi, ut quotidie ea tollere intelligatur. Non enim cùm pas∣sus est; solùm nostra abstulit peccata, sed ex illo hactenus tol∣lit. Non semper Crucifigitur; unum namque pro peccatis nostris tulit Sacrificium, sed semper per illud nos purgat.

Morte sua quippe uno verissimo Sacrificio pro nobis oblato, quicquid culparum erat unde nos principatus & potestates ad luenda supplicia jure detinebant, purgavit, abolevit, extinxit, & sua resurrectione in novam vitam nos praedestinatos vocavit, vocatos justificavit, justificatos glorificavit.

Decimo Quintò. Quod nec Petrus fuerit Apostolorum, nec Papa Ecclesiae, Caput.

HOc erant utique & caeteri Apostoli, quod fuit Petrus, Pari consortio praediti & honoris & potestatis.

Christus Apostolis omnibus post Resurrectionem suam parem potestatem tribuit.

Quicunque desideraverit Primatum in Terra, inveniet confusi∣onem in Coelo, nec inter servos Christi computabitur, qui de Pri∣matu tractaverit, &c.

Ubicunque fuerit, Episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandriae, sive Tanis, e∣jusdem meriti, ejusdem est & sacerdotii. Potentia divitia∣rum, & paupertatis humilitas, vel sublimiorem vel inferiorem Episcopum non fuit. Caeterùm omnes Apostolorum successores sunt.

Nullus Patriarcharum Universalis vocabulo unquam utatur.Quia si unus Patriarcha Universalis dicitur, Patriarcharum no∣men caeteris derogatur. Sed absit, hoc, absit à fidelis cujus∣quam mente, hoc sibi vel velle quempiam arripere, unde hono∣rem fratrum suorum imminueri ex quantulacunque parte vide∣atur. Quapropter charitas vestra neminem unquam suis in E∣pistolis Universalem nominet, ne sibi debitum subtrahat, cùm al∣teri honorem defert indebitum.

Absit à cordibus Christianorum nomen istud Blasphemiae, in quo omnium sacerdotum honor adimitur, dum ab uno sibi demen∣ter arrogatur.

Decimo Sextò. Contra infallibilitatem Ecclesiae Romanae.

POst tanta beneficia verterunt in contemptum Privilegia dig∣nitatis, ut Sacerdotes Dominum non quaererent, ut do∣ctores Legis ignorarent eum, qui alios docere debebant, & Pastores per negligentiam praevaricatores fierent, & Prophe∣tae qui in Populis disputant, non Deo loquantur, sed Idolo, & sua figmenta venerentur, his autem verbis utendum est ad∣versus nostri ordinis Magistros, qui devorant plebem Dei, &c.

Nunc autem ex quo in Ecclesiis, sicut in Romano imperio, crevit avaritia; periit Lex de Sacèrdote & visio de Propheta. Singuli quippe per potentiam Episcopalis nominis, quam sibi ipse illicitè absque Ecclesia vindicarunt, totum quod Levitarum est, in usus suos redigunt; nec hoc sibi quod scriptum est, vindicant, sed cunctis auferunt Universa, &c.

Per idem tempus in Urbe Roma, diversis novitatibus per non∣nullus regula traditionis Ecclesiastica vexabatur.

Decimo Septimò. Contra dispensationes Papales.

STare non valet, quod contra Evangelicam vel Propheticam Doctrinam seu constitutionem factum fuerit.

Nec quicquam, quod contra Evangelicae vel Propheticae aut Apostolicae doctrinae constitutionem, successorumve eorum, sive Sanctorum Patrum actum fuerit, stabit.

Non est in Potestate Papae aut concilii aut Ecclesiae, immu∣tare traditiones datas ab Evangelistis & à Paulo, sicut quidam delirant.

Decimo Octavò. Contra Ceremoniarum Multitudi∣nem.

HOc apud nos Superstitiosae mulierculae, in parvulis Evan∣geliis, & in crucis ligno, & istiusmodi rebus; quae habent quidem zelum Dei, sed non juxta scientiam, usque hodie facti∣tant; culicem liquantes & camelum glutientes.

Providentem esset, quod in Divina Servitio, non tam onero∣fa prolixitas, quàm devota & integra brevitas sevaretur.

Decimo Nonò. Contra Obligationem, aut in Sacerdoti∣bus, aut aliis, ad Caelibatum.

REctè autem (Paulus) posuit illud; prohibentium con∣trahere Matrimonium. Neque enim Caelibatum ac continentiam vituperat, sed eos accusat qui lege lata ea se∣qui compellunt.

Integritas corporis expetenda à vobis est: quam ego pro consilio suadeo, non pro imperio Praecipio. Sola est enim vir∣ginitas, quae suaderi potest, imperari non potest; res magis voti, quàm praecepti.

Episcopus aut Presbyter aut Diaconus Uxorem propri∣am nequaquam sub obtentu Religionis abjiciat. Si verò rejecerit Excommunicetur; sed si perseveraverit, dejicia∣tur.

Suo tempore plurimos Sacerdotes habuisse Matrimonia, & Apostolum Episcopum describere unius uxoris virum, haben∣tem filios cum omni castitate.

Nec ratione, nec autoritate probatur, quod absolutè lo∣quendo, Sacerdos peccet, contrahendo Matrimonium; nec ordo, in quantum ordo; nec ordo in quantum sacer, est im∣peditivus Matrimonii.

Sacerdotium non dirimere contractum Matrimonii sive ante, sive post ordinationem, seclusis omnibus legibus, stando tantùm in his quae à Christo & ab Apostolis habe∣mus.

Vicesimò. Quòd sola Norma, & Fidei, & Actionum, Sacrae Scripturae sint.

DEus nobis Legem dedit & Testimonia Scripturarum; quae si sequi nolueritis, non habebitis lucem, sed sem∣per caligo vos opprimet.

Sicut stellas Coeli non extinguit nox; sic mentes fidelium firmamento inhaerentes Sacrae Scripturae, non obscurat mun∣dana iniquitas.

Gentilis dicit, vellem fieri Christianus, sed nescio cui adhaeream, multae sunt inter vos Pugnae, nescio quod dog∣ma eligam. Singuli dicunt: Ego verum dico, cui credam nescio, cùm utrinque Scripturas praetexant. Respondeo illi; hoc multùm pro nobis. Nam si diceremus nos ratio∣nibus credere, meritò turbareris: Sed cùm Scripturas accipimus & illae sunt simplices & verae, facilè tibi fue∣rit judicare. Si quis illis consentit, Christianus est; Si quis contra illas, Procul est ab hoc Canone.

Non relictus est hominum eloquiis de Dei rebus alius praeterquam Dei sermo.

Oportet omne verbum aut rem confirmare testimonio Sacrae Scripturae, ad certitudinem quidem & perfectionem bonorum, ad confusionem verò malorum.

Scriptura divinitùs inspirata arbiter constituatur à no∣bis & apud quos inventa fuerint dogmata Divinis Sermo∣nibus concordantia, his omnino etiam veritatis Suffragium accedet.

Vicessimo Primò. Quòd Seripturae contineant quicquid Doctrinae ad Salutem necessarium esse.

OMnia Evangelium continet & praesentia & futura, ho∣norem & Pietatem, fidem, simul omnia praedicatio∣nis verbo conclusit.

Non Omnia quae Deus fecit, conscripta sunt; sed quae scribentes tam ad mores quam ad dogmata putarunt suffi∣cere, ut recta side & operibus rutilantes ad regnum C••lo∣rum perveniamus per Jesum Christum.

Omnis enim Scriptura, id est, sacra scriptura quae est de omnibus necessariis ad salutem, & quae est omnis, id est, perfecta, & ideo privilegiat sibi nomen Scripturae per an∣tonomasiam.

Sermo est de Sacris literis veteris Testamenti, quae te possunt instruere, pro, sapientiam docere ad Salutem

per fidem, &c. Habent enim facultatem docendi sapienti∣am, non hujus mundi, sed ad aeternam salutem, &c. Item, perfectus, pro integer, constans ex omnibus requisitis ad perficiendum hominem Dei.

Quum multa fecisset Dominus Jesus, non omnia Scripta sunt: Electa autem sunt quae scriberentur, quae saluti cre∣dentium sufficere videbantur.

Vicesimo Secundò. Quòd Solus Adorandus & Invocandus est Deus.

SOlus Adorandus est Deus optimus maximus, Soli Preces offerendae unigenito Dei verbo.

Soli Deo per Jesum Preces offerre.

Solum enim Creatorem illum omnium Deum adorare di∣dicimus.

Neque adorandum quicquam praeter Deum legimus: scri∣ptum est enim, Dominum Deum tuum adorabis, & illi so∣li servies.

Sed tamen tu solus Domine invocandus es, tu rogan∣dus, ut eum (Theodosium Magnum Imperatorem) in fi∣liis representes.

Is profectò veritatem conservat, qui contrà non Crea∣turam, sed Creatorem colit, & ei Soli servit.

Vicesimo tertiò. Quod Papa sit Antichristus.

QUid est hoc Reverendissimi Patres, quid hunc in sublimi solio residentem, vestu purpurea & auro radiantem, quid hunc, inquam, esse creditis? Nimirum si charitate Dei destituitur, solâque scientiâ inflatur & extollitur, Anti∣christus est, in Templo Dei sedens, & se oftendens tanquam sit Deus.

Ego coactus ad Rom. Episcopum Provocari, jussuque Gregorij Pontificis Maximi Armis mea tutatus sum. Hoc mortuo, Romanum Episcopum Antichristum esse praedicastis: Egoquè desertâ Primarij Sacerdotis Sectâ, ad Imperatorem defeci, &c.

HE abuseth the Caesarion Sword (committed to us by the Will of Heaven) to the Temporal cares of this World, using it against the Divine precept; he gapeth after a Worldly Kingdom, as he is a counterfeit Pastor, so he is a hidden Antichrist, he is a Dog covered with a fine Skin, he striveth with a wolfish Cruelty a∣gainst the stock of Christ, he selleth abominations, maketh againe of Hell, Heaven, and Celestial benefits, and hath Entered into a Covenant and Society with the Malicious Saracins, the Armenian Christians five years together imploring his help.

ENse Caesareo nobis à Caeli numine commisso, abutitur temporalibus hujus Seculi curis contra Divinum praecep tum incubat, regno mundano inhiat, sicuti Pastor est perso natus, ita mysticus est Antichristus, canis pellicula tectus in gregem Christi lupina rabie grassatur: Vendit scelera; In feros, superos, beneficia caelestia cauponatur, cum Sarace∣nis Armenios Christianos quinque annis continentur ejus O∣pem implorantes, infestantibus, faedus societatemquè iniit.

These and the like Sayings of the Fathers, being desi∣rous to understand, and to that end, asking those, under whom I was instructed, to unfold to me their meaning, they so abruptly and sophistically expounded, that I became thereby (though I durst not shew it) very much dissatisfi∣ed; and had never that Opinion of the Fathers afterward, or at least wise of these men, as I had before; and had I not given more credit to the Roman Church, then to either of them, I had immediately fell from my then Reli∣gion.

When I had almost ended my Studies, the Jesuites set upon me afresh, thinking now to have prevailed with me to enter into their Order, but I answered them much what in the same manner I did before, and having a great desire and full resolution to Travel, (not so much out of any De∣votion, which was the only thing I pretended, as out of Curiosity) I withal told them (but it was only a pretence) that if I ever did enter into their Order, it could not be as yet; for I had made a vow to our Lady the Queen of Hea∣ven, to go to the Holy Land, to visit the holy Sepulcher of her Dear Son our Saviour.

I had no sooner ended my Studies in Divinity, but (re∣ceiving three hundred Pounds, left me some years before by an Uncle deceased, and disposing of my moneys for cer∣tain Bills of Exchange, ordering it to be paid me in other Countries upon sight, according to my supposed Occasi∣ons) taking my Leave at the College, I betook my self to my Journey, in which, going by Rome, and making my Address to Cardinal Barbarini, he procured me the Popes Letters for my salva Conducta. And so departing thence I went for Naples, from thence to Manfredonia, from thence to Ragusa, from thence to Corfue, from thence to Zant, from thence to Candie, from thence to Alexandria, from thence to Cairo, from thence to Joppa; from thence to

Ramma, from thence to Jerusalem, from thence to Beth∣lehem, from thence to Nazereth, where seeing a House, which they said was the house of our Lady, I asked how many houses our Lady had in the world, they said, she never had but one in the whole Universe, and that was it, I told them that in Europe we were credibly informed that her House was in Italy, at a City called Lauretta, to whom People came out of all Parts on Pilgrimage, having been formerly brought from Nazereth thither by Angels: And asked them whether or no they had lost any House at any time, or had ever found one missing among them; They answered that then we were credibly informed a false thing; that the House of Lauretta was a meer cheat; and that they had never lost or missed any. This made me to think, that the Pope was either notoriously false, or meer fallible; notorioussy false, in causing us to adore a meer Fiction for our Ladies House; or meer fallible, in taking that to be our Ladies House which indeed was not.

From thence returning by Ramma and Joppa, I came to Cyprus, from thence to Rhodes, from thence to Smirna, from thence to Constantinople so to Caffa, from thence re∣turning back to Constantinople; and seriously considering of what I had heard and seen in my Travels, I greatly ad∣mired the Grand Diversity, I had observed in Religion. And being there with much dissatisfyed, I now began to look for the aforesaid Marks of the Roman Church: but I soon perceived it to be in vain, for I either found she had none at all, or none she could claim as Peculiar to her self. Ca∣tholick I saw she was not, understanding the word to be Universal, which she would always have us to do, for I saw others were more Universal then her self, and there can∣not be many Universal Churches. Besides if she were Universal, how could there be so much Dispute, as daily there is, betwixt her and other Churches: for she being

Universal, there would be no other for her to dispute with.

2. As for Antiquity, I found it was no more in her than in other Churches; and in those points wherein she differed from the Greeks and others, she had none at all: for Antiquity ought to be from the beginning; whereas the points in which she differed from the Greeks and o∣ther Churches, were never thought of in the primitive times, nor long afterward.

3. As for the Lineal Succession of the Chair, I found that was no mark at all of the true Church; for the same was as well in other Churches, as that of Rome. Besides, the Chair of Rome, which seeketh to draw its Succession from St. Peter, was condemned by the rest of the Chairs, who not only had their Succession from St. Peter, but from the other Apostles. And moreover St. Ambrose saith in his first Book and sixth Chapter of Penitence, Non habent Hereditatem Petri, qui fidem Petri non habent, that those have not the Succession of St. Peter, which have not St. Peter's Faith.

4. If perpetual Continuance were a mark of the true Church, then I considered, we must stay until the end of the World, before we could know which was the true Church; for who knoweth until that time come, what Church may continue until that time come. A Church may exceedingly flourish now, which long before then may be utterly overthrown. Perpetual Continuance I concluded therefore was no good mark of a true Church; for besides this, if Perpetual Continuance was a good mark, then divers Churches planted by the Apostles, see∣ing they have long since ceased, were false Churches: and divers Churches which have continued ever since the Apostles time, and yet continue, though the Church of

Rome call them Heretical and Schismatical, would be true Churches. So that this Mark, though she were sure of it, as she is not, would not only be no good Mark, but make against her self.

5thly. As for Unity, the fifth pretended Mark of the Roman Church, I found she had it not by her own Con∣fession; for if she be Universal, as she pretends she is, then Protestants, Greeks, Arminians, Muscovites, Cof∣tians, and all other Christians in the whole World, to∣gether with Turks, Jews, and Heathens, are all of the Ro∣man Church; and is there Unity amongst these? If there be, what makes so much quarrelling and contention be∣twixt the Church of Rome and them? But knowing she was not Universal, I next considered her as she was in her self, viz. a Particular Church. And taking her thus, never did I find in all my Travels, a Church more divided within it self, both in Faith and Manners, than this of Rome. For as for their Faith, I observed it was not the same formerly as it is now, nor now as formerly: For for∣merly they, believed the Sacrament of the Eucharist, was to be received by the Laity in both kinds; now only in one. Formerly they believed a Priest might Marry, and ought not to be Shaven; now the quite contrary. For∣merly they believed Baptism was sufficiently performed only with Water; now not without Water, Salt, Oyl, and Spittle. Formerly they believed the Eucharist was to be given to Infants; now no such thing. Thus in e∣very Age they have either changed, added to, or sub∣stracted from their Faith and Opinion; whereas a Church at Unity in it self, always believes one and the same thing.

And 2dly. For their Practice, I found therein no Uni∣ty at all; for some followed the Rules of St. Dominick, some of St. Benedict, some of St. Bruno, some of St. Au∣gustine,

some of St. Francis, some of St. Ignatius Loyola, some of St. Kath rine, some of St. Bridgit, some of St. Ursula, and so some of one, and some of another, the Rules of whom in very many things are quite contrary. Some again would have that our Lady was immaculate∣ly conceived, and that the Pope is Infallible; othersome will admit of neither. But perhaps the Papists will say, All these, together with the other before-mentioned, are, and were Matters of Practice, and not of Faith; but in all Matters of Faith (say they) we agree: But the plain truth of it is, they define all matters of Faith, to be those wherein they agree: So that to say the Roman Church doth agree in all Matters of Faith, is but to say they a∣gree in those things they do agree in; and so do all other Churches.

6thly. As for Miracles, I considered they were not only pretended to be wrought by those of the Church of Rome, but also by the Turks, Heathens, and present Jews: And since I could see no reason why to believe the one any more than the other, (having never known any such thing wrought amongst them) this signified nothing at all to me. Besides, I observed the Miracles pretended by the Papists, were in many Ages ago, if ever, wrought; and so many Ages after the prefixed time of their being wrought, before they were once related to be done, that they were greatly to be suspected, as meerly feign∣ed.

Lastly, I considered the multitude of the Papists, and here I concluded, That if this were a Mark of the True Church, both Turks and Heathens (and Greeks also in time past) were to be preferred before them.

Next I camy to Sery, in my Journey to which, consi∣dering again of the great Differences I had observed in

Religion, and the several Reasons each Nation gave, for each Particular in which they differed; and moreover finding they had all much to say for themselves, that in all things I could not believe them all, and that I could not be of any one Community amongst them all, but in∣cur some Censure from one or other, either of Heresie, Schism, or both; I burst forth into these words.

Good God! in what a miserable Condition is a Man in this Life, he that is an honest and well-meaning man, that would be, knoweth not what to be. He would be a Protestant, but then the Church of Rome would con∣demn him. He would be one of the Church of Rome, but then the Greeks, the Muscovites, the Melchits, the Mengrelians, the Georgians, the Armenians, the Maronits. the Jacobits, the Nestorians, the Indians, or Christians of St. Thomas, the Centurians, the Nubins, the Ethiopians, the Abessines, the Circasians, the Bohemians, the Slavoni∣ans, and the Christians of St. John would condemn him. He would be a Greek, a Muscovite, a Melchit, a Mengre∣lian, a Georgian, an Armenian, a Maronit, a Jacobit, a Ne∣storian, an Indian, or Christian of St. Thomas, a Centurian, a Nubin, an Ethiopian, an Abessine, a Circasian, a Bohemian, a Slavonian, or a Christian of St. John, or one of any, or of all (if it were possible) of the aforementioned; but then the Coftians would condemn him. He would be a Cofti∣an, or in fine, he would be any thing so he might be a Chri∣stian; but then the Samaritans would condemn him. He would be a Samaritan, but then the Essenes and the Com∣mon Jews would condemn him. He would be an Essene or a Common Jew; but then the Pharisees and Sadduces would condemn him. He would be a Pharisee or a Saddu∣cee, or in fine, he would be any thing so he might be ei∣ther a Christian, or a Jew, or both; but then the Turks would condemn him. He would be a Turk, or in fine, he would be either Jew, Turk, or Christian, but then the

Heathens would condemn him. He would be a Heathen, or in fine, either Christian, Jew, Turk, or Heathen; but then the Atheists would condemn him. He would be an Atheist, but then the Christians, the Jews, the Turks, the Heath us, and all the World would condemn him.

In the next place therefore, shutting forth the Athe∣ists, verily believing there was a God, (for indeed I could believe no other, for Heaven and Earth and all things therein shewed me as much,) I considered that though I could not believe them in all things all, in regard of their Disagreement; yet in those things in which they all a∣greed, I had reason to do no other but to believe them all. I sought therefore next to see in what they agreed, and finding they all agreed in these things and no other, viz. That there was a God, to be adored here; for which there was a Heaven for the Righteous, and a Hell for the Wicked, the one as a Reward, and the other as a Punishment for the fame hereafter: I concluded I had reason to believe them in these things, and no other. So that now I doubted even of Christianity it self. Next therefore being at Sery, there being a whole Parish of Christians, in which there was three Franciscans, all Priests, one of which seemed very Learned and Ingeni∣ous, I had a great desire to have some Private Discourse with him, And the better to have his Advice, and sa∣fer to Relate my Doubts, I went to him to Confession; in which I declared, that by reason of my Travels, I had been brought even to doubt of the Truth both of Christ and Christianity. The Franciscan Father was greatly surprised to hear me relate this, and the better to regain me to the Faith, asked me, Whether I believed there was a God. I told him that that I did not only believe, but was very sensible of. He then asked me, Whether I believed the Holy Prophets, the Writers of the Old Te∣stament, were of God. To this I answered, I greatly

questioned whether they were or no. He then shewed me divers Reasons to prove they were of God, and that therefore, whatsoever was contained in their Prophesies, must needs be true: Which Reasons, especially those which were most convincing to me, I have here inserted, to wit, First, That amongst their Prophesies, many of which (foretelling things many years, and sometimes Ages before they were to happen) being such as in all probability, were never likely to come to pass, nor could be conjectured by any Natural Causes, (as were gene∣rally the things foretold by the Heathens and their Oracles) were notwithstanding afterward most certainly fulfilled. As first, The Prophesie and Prediction made to Abraham of his Issue, when he had neither any, nor was ever like to have, Gen. 12.2. Gen. 13.16. Gen. 15.5. Gen. 17.2. Gen, 18.11, 12. Of his inheriting the Land of Canaan; and above all of his Posterities descent into Egypt, of their time of Servitude, and manner of deliverance thence; the same being foretold more than four hundred years before it was fulfilled, Gen. 15.13, 14. And when no likely hood thereof did at all appear, and yet how exact∣ly the same was fulfilled, and at the very time appointed by the Prophesie, is declared in Exod. 12.31, 32.

2dly. Jacobs Prophesie of the Kingly Government of Judah, Gen. 42.8, 9, 10. where there is mention made of his Brethrens bowing down to him, and withal of his Scepter; the Circumstances whereof, if we seriously consider, are exceedingly to be wondred at: For first, When these words were uttered by Jacob, there was no probability at all of any Scepter to be among the Jews or Israelites; for they were poor and few in number, and never like to be a distinct Nation of themselves, or to de∣part forth of Egypt again.

And 2dly. If any such thing should come to pass, as that they might be a People, and have a Scepter of Go∣vernment of their own; yet was it not that Judah and his Posterity should possess the same; for that he had three elder Brothers, to wit, Reuben, Simeon, and Levi, who in all likely hood were to have it before him.

And 3dly. When Moses recorded and put in writing this Prophesie (which was divers hundred years after Jacob had spoken it) it was much less likely that ever it should be true, in regard that Moses then present in Go∣vernment was of the Tribe of Levi; and Joshua designed by God for his Successour, was of the Tribe of Ephraim, and not of Judah; which makes greatly for the certainty of this Record: For that it is most apparent, that Moses would never have put such a Prophesie in writing, to the disgrace of his own Tribe, and to the prejudice and of∣fence of Reuben, Simeon, Ephraim, and other Tribes, nei∣ther would they have suffered such a Derogation, but that it was evident to them by Tradition, that their Grand-Father Jacob had spoken it; although then there was no great likely hood that ever after it should come to be fulfilled. Nevertheless this was for the time of Moses, whereas if we consider that from Moses to Samuel, (that was the last of all the Judges) there passed four hun∣dred years more, and yet was there no appearance of the fulfilling of this Prophesie in Israel; for that the Tribe of Judah was not established in that Government, it is the more to be wondred at. At length they came to have Kings to Rule, and then was there chosen Saul to the Place, who was not of the Tribe of Judah but of Benjamin, and he was endued with divers Children to succeed him; who therefore would have then thought that this Pro∣phesie could have ever been fulfilled? Nevertheless, when no man thought thereof, there was a poor Shep∣herd chosen out of the Tribe of Judah, called David, to

be King, 1 Sam. 16.13. which Government of Judah, held out more than 1200 years together, even until the time of Herod, Euseb. in Chron.

3dly. The Prophesie of the same Jacob, for the great∣ness of Ephraim above Manasses, Gen. 48.19, 20. which afterward was fulfilled; for that Ephraim was always the greater and stronger Tribe, Josh. 16. Josh. 17. and became afterward the Head of the Kingdom of Israel, or of the Ten Tribes, Isai. 7.2, 9. whereof there was no suspition or likely hood when Jacob spake this, or when Moses recorded it.

4thly. The Prophesie of Moses of the Jews forsaking of God, and of the many and great evils they should in∣cur thereby, Deut. 31.16, 17, 18. which afterward came to pass.

5thly. The Prophesie of the Birth and Acts of Josiah, more than 300 years before he was born, 1 King. 13.2. which afterward was exactly fulfilled, 2 King. 23.15.

6thly. The Prophesie of Isaiah of the Destruction of Jerusalem by the Babylonians, and of the grievous Capti∣vity the Jews should be in under them, 2 King. 20.17. Esai. 5.26. As also the Destruction of Babylon by Cyrus King of Persia, Esai. 13.1, 6. which Prophesie was al∣most 200 years before the said Cyrus was born; in which he declared his Name, and how (although a Heathen) he should rebuild the City and Temple of Jerusalem, Isai. 44.28. Isai. 45.1. which others of his own Religion had destroyed, all which accordingly came to pass, and he nominateth two Witnesses thereof, Esai. 8.2. Urius and Zacharias, which were not born of many years af∣ter, the one being a Prophet in Jeremy's time, Jer. 26.20. an hundred years after Isaiah; and the other eighty

years after that, in the days of Darius, Zach. 1. 1. This Captivity also was not only foretold by Jeremy, but first, The particular time how long the same should endure. 2dly. The Destruction of Babylon. And 3dly. The re∣turning home of the Jews again, Jer. 25.9, 10, 11, 12, 13, 14. all which was fulfilled accordingly, Ezr. 1. Neh. 3. And to these I might also add divers other things, all which being prophesied when there was not any likeli∣hood at all thereof, are a certain Proof, that these Pro∣phets (and others might be here mentioned) were of God, and their Writings were writ by Divine Inspirati∣on, which is a manifest Demonstration of the Excellen∣cy of their Writings, and of the truth and certainty of what therein is contained.

Secondly, the Second Reason he shewed me, which great∣ly convinced me, was that many of the chiefest and strangest things contained in the Scriptures were affirmed by the Heathens themselves, (who though they differ something from the Scriptures in the manner of their Nar∣ration, yet do they thereby make the more for the appro∣bation of the things there mentioned, in regard that thereby it appears they took not their Histories directly from the Bible, but Tradition and antient Antiquities of their own.) for Confirmation whereof, first he shewed me certain Writings of divers Heathenish Philosophers, who spake therein of the Worlds Creation, and the infusion of mans Soul from God. 2. The Writings of Berosus, Abide∣nus, Chaldaeus, Damascenus, Egyptius, Nicholaus, and other most Antient Heathens, who mentioned the flood of Noah. 3. Of Hesiodus, Abdenda, Hecataeus, Ephotus, Accusi∣laus, and Helanicus, which testifyed that the first Inhabi∣tants of the World lived commonly a thousand years a∣piece, which they said was for Peoples Multiplication, and the bringing of all Sciences to Perfection. 4. Of A∣bid nus, Hestiaeus and Sibylla, who spake of the confusion of Tongues at the building of the Tower of Babel. 5. Of Eu∣polemus,

who speaketh of Abrahams being in Egypt, of his fight and victory in the behalf of Lot, of his Entertain∣ment by Melchisedech, of his wife and Sister Sara, and of the Sacrifice of his Son Isaac. 6. Of Pausaneus, Strabo, Tacitus and Solinus, wherein is made mention of the Lake of So∣dom and Gomorrah, called the Dead Sea, wherein nothing can live. 7. Of Artabanus and Phylon, who have writ many things concurring with the History of Moses concerning Isaac, Jacob and Joseph. 8. Of Aristaeus, who hath written the History of Job. 9. Of Eupolemus, who declares the wonderful things done by Moses in Egypt; for which (he saith) he was worshipped as a God in that Country, cal∣led by the name of Mercurius. And thus he went on from one to another, until he had proved the Truth of the whole Historical Part of the Old Testament, by Heathenish Authors.

This did exceedingly confirm me in the Truth of the Old Testament, but I desired to know what this was to Christ and Christianity. He then shewed me, first, how that Christ from time to time had been promised to the World as in Gen. 3.15. Gen 26.4. Gen 49.10. Deut. 18.15. Psal 89. Jer. 33.14. Esai. 11.1. Mic. 5.2 Secondly, the remarkable things which happened as concerning him which we a∣dore for Christ, to wit, ifirst, that he was born of a Virgin. 2. That he was born at Bethlehem. 3. That at his Birth all the Infants near Bethlehem were slain. 4. That that the wise men of the East came and adored him, and offered him Gifts and Presents. 5. That he was presented in the Temple. 6. That he fled into Egypt, and afterward was re∣called thence. 7. That a Messenger went before him to prepare the way for him. 8. That he did wonderful Mira∣cles and healed all Diseases. 9. That he was betrayed by a familiar friend, his Companion. 10. That he was sold for thirty Pieces of Silver. 11. That with those Thirty Pieces of Silver was bought the Potters Field. 12. That he rid upon an Asse to Jerusalem. 13. That the Jews did

beat and buffet him, and defile his face with spittle. 14. That they whipped and tore his Body before they Crucified him. 15. That they gave him Vinegar to drink, divided his Garments among them, and cast Lots for his Vesture. 16. That he was Crucified in the Company of Theeves and Malefactors. 17. That he was refused and rejected by the Jews. 18. That until his coming the Scepter was not ta∣ken from Judah. 19. That from the building of the Second Temple unto the time of his Death, were Sixty two Heb∣domada's. 20. That he was crucifyed by the Inhabitants in and about Jerusalem. And 21. That immediately after his Passion the second Temple was destroyed. All which (he told me) unless the first (and I knew it to be true) were acknowledged even by the Jews themselves, and that also was acknowledged by the Turks. But then in the next place, I desired to know of him, how these proved, that he whom we adored for Christ was the true Messias. He an∣swered that they proved it as plainly as might be; for all the things before mentioned, had been long before pro∣phesied of in the Old Testament, viz. (1.) That he should be born of a Virgin, Esai. 7.14. (2.) That he should be born in Bethlehem, Mic. 5.2. (3.) That at his Birth, all the Infants near Bethlehem should be slain, Jer. 31.15. (4.) That the Kings of the East (which St. Cyprian by an Old Tradition of the Church, affirmeth in his Sermon of Baptism, were the Three wisemen) should come and adore him, and offer him gifts and Presents, Psal. 72.10. (5.) That he should be pre∣sented in the Temple, Mal. 3.1. (6.) That he should fly into Egypt, and afterward be recalled thence, Isai. 19.1. Hos. 11.1. (7.) That a Messenger should go before him, to prepare the way for him, Mal. 3.1. (8.) That he should do wonderful Miracles and heal all Diseases, Isa. 35.5. (9.) That he should be betrayed by a familiar friend, his Companion, Psa. 41.9. Ps 55.13, 14. (10.) That he should be sold for thirty pieces of Silver, Zac. 11.12, 13. (11.) That with those thirty pieces of Silver should be bought the Potters field, Zac. 11.12, 13.

that he should ride upon an Ass to Jerusalem, Zac. 9.9. (13.) That the Jews should beat and buffet him, and defile his face with Spittle, Isai. 50.6. (14.) That they should whip and tear his body before they crucifyed him, Isa. 53.2.7. (15.) That they should give him Vinegar to drink, divide his gar∣ments among them, and cast Lots for his Vesture, Ps. 69.21. Ps. 22.18. (16.) That he should be crucifyed in Compa∣ny with Thieves and Malefactors, Isa. 53.12. (17.) That he should be refused and rejected by the Jews, Psal. 118.22. I∣sai. 6.9. (18.) That until his coming the Scepter should not be taken from Judah, Gen. 49.10. (19.) That from the buil∣ding of the second Temple until the time of his Death should be sixty two Hebdomada's, Dan. 9.25, 26. (20.) That he should be crucifyed by the Inhabitants in and about Je∣rusalem, Zac. 12.10. (21.) That immediately after his Passi∣on the Second Temple should be destroyed, Dan. 9.25. And seeing they were all fully and perfectly fulfilled in him whom we thus adore; it was a certain, undoubted, and manifest truth, that this same Person was the True Mes∣sias.

And now being fully satisfyed in this, in the next place, I desired to know of him, what he had to say for the Truth of Christian Religion; he told me that the Truth of Christian Religion manifestly appeared by the Miracles wrought by Christ, his Apostles, and other Saints, where∣by it was confirmed and established. I told him that I had heard the Jews say, that those Miracles were wrote by Art Magick; He answered that the Miracles done by Christ, his Apostles, and other Saints, could not possibly be wrought by Art-Magick; for the greatest Magicians upon Earth, seeking to imitate them, found it altogether in vain. Nero and Julian, he shewed me, gave themselves more to Magick than any that had ever been before them, meer∣ly upon Emulation of the Miracles done in Rome by Pe∣ter and Paul when Nero lived, and by other Saints and Disciples in the time of Julian; and yet were able to effect

nothing in that kind. Pliny he shewed me, that was a Pa∣gan, writeth thus of Nero; that as no man laboured more than he in the Art Magick, so no man ever left a more cer∣tain Testimony of the marvellous exceeding vanity there∣of. Plin. lib. 30. Nat. Hist. cap. 1. The like in effect he shewed me, writeth Zozimus of Julian; though he himself was a malicious Heathen. Zoz. in vit. Julian. And if this same had not been written, he told me, yet their several extraordinary Calamities, and most miserable Deaths, which by all their Magick they could not fore∣see, doth sufficiently testifie the same to us; especially the last words of Julian, Vicisti, Galilaee, vicisti, thou hast overcome, O Galil an, thou hast got the victory; ac∣knowledging thereby, as well the divine power where∣by Christ and his Followers wrought their Miracles, as also the folly, vanity, and madness of his own endeavours.

And now (through my discourse with this Fryar) I was more convinced of the truth of Christianity, than with whatever before, I had either read or seen. And therefore rendring him innumerable thanks for what he had shewed me, I withal besought him to tell me, which of all Christian Churches he judged to be the best and truest. He told me the Church of Rome. I desired his Rea∣son; he told me the true Church was infallible, which none but the Church of Rome ever so much as pretended to be. That the true Church was infallible, he seemed to prove from Joh. 16.13. where tis said when the Holy Ghost com∣eth, he shall teach you all truth; and from 1 Tim. 3.15. where tis also said, The Church is the ground and Pillar of Truth. And that none but the Church of Rome ever so much as pretended to be so, I could not but acknowledg, and there∣fore now I resolved to continue in the Church of Rome. And from thence, coming into Dalmatia, Bonifacio Albano Archbishop of Spolato, advised me to enter into Orders, made me Sub-Deacon, and after I had continued with him

some small time (having a desire to go into Italy) recom∣mended me to the Grand Duke of Tuscany; whilst I re∣mained with the Grand Duke, I went to Legorn, where I saw Bishop JEWELL's Defence of the Church of England, and Dr. Willets three Centuries against the Church of Rome, and observed that these their Writings were a∣greeable to what I had read before in the Fathers.

After this the Grand Duke of Tuscany recommended me to Cardinal Howard. Cardinal Howard promised to see me provided for, maintained me whilst I stayed at Rome, caused me to be better instructed in the Ceremonies of Mass, and designing me afterward for a Mission into England, procured me a License from the Pope, that I might read the Holy Scriptures in any Language I found them in.

I no sooner read the Holy Scriptures, but I greatly doub∣ted, whether or no any Adoration were to be given to I∣mages, and fearing that their Adoration might be Ido∣latry, or at least wise displeasing to Almighty God, I would when they were to be adored, as much as lay in me, continually avoid the same. And the rather in re∣gard I apprehended, that even the Moral Law, which the Papists themselves say is still in force, did altogether for∣bid any such Adoration, Exod. 20.

All I found they had to say for the same, was in the understanding a rightly the Commandment; some would have it to forbid Latria, but not Dulia; other some to forbid Idols, but not Images; for say they, the word in the Original, is Pesel, and in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which al∣together signifieth an Idol; and to this they add, an I∣dol is nothing, in regard it represents nothing, and there∣fore is not to be adored, because in its Adoration we dei∣fie it: whereas an Image, in regard it is a Representative, is something; and what Adoration is performed to it,

redounds to the Person whom it represents, and there∣fore falls not under the notion of this prohibition.

Upon this, I was fully resolved, could I possibly un∣derstand where to meet with one, to speak with some Jewish Rabbie; verily believing that since the Command∣ments were first given to the Jews, he could tell me by their continual observance thereof since, in what Sence the said command was given, and how Originally it was to be observed; but enquiring of certain Jews for some Rabbie, they fearing it was for some ill, durst not dis∣cover any one to me, so that for that time I was forc'd to let it rest: nevertheless, some few days following I came to the speech of one, without any difficulty, and that too by a meer accident, which was as followeth;

Having a desire to see some Remote Parts in Rome, which then I had not seen, I took my way toward Via Flumina; not far from which, seeing a great Multitude of People gathered together, I drew near to see what was the matter, and coming near them, I saw a Jesuit preaching out of a Pulpit, Erected (a considerable height above the Peoples Heads) in the open street. All Com∣mers and Goers, at least-wise for a while, there stay∣ing and giving him an Audience; amongst the rest, I re∣mained also my self a while, to hear his Doctrine: great∣ly wondring, especially in Rome, to see such an action performed in the open Streets, in regard it was not com∣mon; where I had not loytered long, but I saw a great Multitude of Jews drawing near them, (which I suppo∣sed having been upon some occasion or other at their Syna∣gogue, were returning to their Habitations) which the Jesuit also seeing, and knowing they must come by that way, gave a sign to one who there attended him, for the Crucisix; who fetching it out of a House just by, brought it immediately to him, which the Jesuit recei∣ving

in his Arms, turning his Discourse altogether to the Passion of Christ, held up to be seen as the Jews were to pass by; which was no sooner thus held for view, but all the Christians there present, fell down upon their Knees, bowing their Faces to the Earth to adore it; and the Jews standing at a distance, and looking thereupon, laughed and grinned one to another thereat: and I for my own part to avoid its adoration took an Alley, where whilst I loytered to see when it might be over, three of the said Jews taking notice thereof, came to me into the Alley, and desired to know of me whether or not I was well sa∣tisfied in my Religion, I told them to speak the truth, I was not very well satisfied with what I saw there, and that made me to avoid it, and take the Ally; they answe∣red, so they perceived, and asked me if I had, a mind to speak with one of their Rabbies; if I had they said they would immediately help me to the speech of one; I gave them thanks, and desired they would; upon this they consulted together some small time, to know to whom they had best to bring me, which having concluded up∣on, they took me to Rabbi Salvator in via flumina; a man ex∣ceeding well Learned, and of a very courteous, obliging Behaviour, who, having first privately acquainted him with the occasion of their bringing me to him, leaving me with him, immediately departed. The Rabbie invi∣ting me to come in, and caused me to sit down, after some small discourse with me, caused me to go with him into his Study; where desiring to know of me, what it was in which I was disatisfied, I told him I was disatisfied in divers things, but the chiefest was the Adoration of I∣mages. And since the Adoration, or not Adoration of Them, depended altogether upon the Sence of the Com∣mand of God given to the Israelites upon Mount Sinai; which saith, Thou shalt not make to thy self any Graven I∣mage, nor the likeness of any thing in Heaven above, or in the Earth beneath, Thou shalt not bow down to them, nor worship

them, &c. I desired to know in what Sence both he and other Jews understood the same. He told me that in this Commandment, not only the Adoration of Images, but the very making of them with an intent to adore them, was Idolatry, and altogether forbidden. As for Latria and Dulia, (he said) they were humane distinctions, and had no Ground from Almighty God: I then argued, that this Cmomand∣ment might forbid Idols, but not Images, and if so, the Adoration of Images was no doubt allow∣able. He then asked me what both I and other amongst us looked upon, to be the difference be∣twixt an Idol and an Image; I answered an Idol was a Thing adored as a God; whereas an Image was not a Thing adored as a God, but as a thing Representing God; to this he said, that an Idol and an Image (let the Image represent what it would) being adored, were the same thing. The which I not granting, he desired to know of me, what the Golden Calf was, an Idol or an Image, That the Israelites, for Adoration, caused Aaron to make in their Return from Egypt. I answered an Idol. He told me that unless I would grant that an Idol and an Image were the same thing, that was mine, and others mistake; for what they adored then, they adored only as a Representative. I desired to know where he found that, he told me in one of the Psal. & shewed me the words, where 'tis said, speaking of

the same People; That they turned their Glory (to wit the True God) into the likeness of a Calf that eateth Hay, Psal. 106.20. So that (said he) we did not Adore this Calf for a God, but for a Similitude Representing God; and yet it was punished by Almighty God for Idolatry, Exod. 32. This did convince me very much, nevertheless I desired for my further satisfaction that he would yet be pleased to give me, if he could, some other Testimony: he then shewed me how the Samaritans, when they re∣volted from the other Jews, set up Two Calves, the one at Dan, and the other at Bethel: and how, notwithstanding, they always afterwards adored them, yet they adored them not as Gods, but as Things Representing God. This he proved out of Ezra, where 'tis said, that when the Jews were permitted by King Cyrus to Rebuild their Temple at Jerusalem, the Samaritans came and would have joyned with them in the Rebuilding thereof, and would for the future have Adored at Jerusalem, but the Jews not permitting them, they would know the reason: why (say they) may we not build with you, we adore the same God that you do, Ezra 4.2. which (said he) could not have been said, had they Adored these Calves for Gods, and therefore they adored them not as Gods, but as Things on∣ly representing God. He Next made me sensible of the great Plagues and Punishments that Al∣mighty

God had often inflicted for this kind of Worship, all which could not but manifest his ex∣ceeding great dislike thereof.

This Discourse did so fully convince me, and brought me into such a great dislike of the Adora∣tion of Images, that I perfectly loathed all such Adoration. And seeing thereby that the Roman Church was fallible, and had erred in one thing, I believed it might have erred in more.

And now it growing towards Evening, and the Rabbie being sent for to reconcile some Neigh∣bours that were fall'n out, (the Rabbies being, as far as I could understand, Judges in all such Cases) ren∣dring him thanks for his good Instructions, I for that time took my Leave of him, who told me that at any other time, did I please to come to him, he would very willingly and gladly satisfie me in any other thing: Upon this I came to him several times afterwards, but all he convinced me of be∣sides, was,

• 1st. That there was no Limbus Infantium.
• 2dly. That Saints, Angels, and Holy Reliques, were neither to be adored nor prayed to.

• And 3dly. that a very great part of the Roman Religion was perfect Magick: all which, with many other things, I design e're long to manifest to the world.

After this, being not very well in health, and feigning my self much worse than I was, I desired leave of Cardinal Howard for change of Air to go into the Countrey, either to, or some where near Bologna; my design being to go to the Protestants, and having obtained the same of him, I was no sooner taking order for my Journey, thinking therein to steer my Course towards some Prote∣stant Country, but fearing the Inquisition, being Pursued by certain Fryars, who reported they had often seen me in Company of the Jews, I immedi∣ately, to prevent it, made an Escape by Sea to Naples, thinking from thence to get by Sea into France.

Being at Naples, seriously reflecting upon the many and great Friends I had then in Italy, and the great Probability I was in of coming there to very great Preferment, whereas if I went, I knew not whither, viz. to Protestants, to whom I was alto∣gether unknown, I might be hardly looked upon, and perhaps too, when I came, dislike their Practice, changing my resolution, I resolved to continue

in the Church of Rome. From Naples therefore, crossing the Countrey to Barlet, and so taking Ship for Venetia: and from thence going to Birgamo, get∣ting some Letters of Recommendation to the Bi∣shop there, he preferred me into a Cannos Place, and made me a Deacon.

And now I gave my self seriously to the study of the Holy Scriptures in which I had before made a considerable Progress; & wheresoever I found they did not agree with the Faith & Practice of the Ro∣man Church, I noted them down in a little Book; All which I found afterward did agree with what I had before observed in the Fathers. And revea∣ling the same to my Ghostly Father in Confession, hoping thereby to receive satisfaction, he gave me such weak and absurd Answers, that I thereby be∣came the farther dissatisfied.

And now I, again lamenting my hard Fate, that it was my Lot to have been brought up in the Church of Rome, had a great desire to see the Practice of some Protestant Church, and therefore pretending a Journey to Lyons in France, to see a Kinsman, who was lately arrived there from Ireland, furnishing my self with what Money and other necessaries I could for my Journey, I went for Geneva, purpose∣ly to see the practice, and discourse with them of

the Geneva Church. And to the end I might do it the more securely, I again put my self into a Secu∣lar Habit, in which appearing at Geneva, and be∣ing an English Man, the Clergy there never mistrust∣ed but that I was a Protestant; and I being not ful∣ly resolved what to do, told them no other, but that I having been, and then being, much among Papists, they continually pressed upon me to be of their Church. And relating to them the several Arguments of the Church of Rome, which at any time before had served me to retain me therein; I desired their Instructions, how I might so answer them, as to defend my self against them.

The first thing, I desired of them to make me capable thus to answer, was the Popes Infallibility, and lest that should not do,

2dly. The Infallibility of the Roman Church.

3dly. The Authority the Roman Church pre∣tends to have over the Scriptures, in Abolishing and making void part thereof at Her Pleasure.

And 4thly. Her practising many things which were never mentioned in the Holy Scripture, for which She pretends Tradition.

All, which several of them, answered so ratio∣nally,

rationally, learnedly, and discreetly, that I was exceeding well satisfied therewith, and returning them innumerable thanks, I desired also to know of them what was the difference betwixt their own Church, and the Church of England. They an∣swered me, the difference betwixt Them and the Church of England was very little. The greatest matter (they said) was only Episcopacy and certain Ceremonies. This made me whilst I stayed there, which was for the space of a week or such a mat∣ter, seriously reflect with my self what to do. And considering that their Service consisted most in Preaching, of which I was there very uncapable, in regard of my deficiency for the same in the French Tongue, I resolved for England; not doubt∣ing but I might do God as good Service there, since the difference was so small betwixt them, as here at Geneva; the which I should immediately be ca∣pable of, in regard of my English Tongue. I was no sooner setting out from thence towards Pa∣ris, designing for England, but hearing I was near the Armies, and that in my direct way to Paris, I must upon necessity pass them, which would be very dangerous: I was forced to retire to Lyons, where I was much further from Paris then I was at Geneva.

Being at Lyons, having not sufficiently left for

my charge into England, my stock of moneys grow∣ing very low, I again began to alter my resoluti∣on, or at leastwise determined for a time, till I was in a condition for my Journey, to continue in the Church of Rome, hoping Almighty God might accept of what I there did, since thus con∣strained thereunto: and so putting my self again into a Clerks Habit, I hoped e're long to get an Employ. I had been there but a short time, but Mr. Chapman an English Gentleman of Avinion, and Monsieur Fargue a French Man, a Person of very good Quality, recommended me to the Arch-Bi∣shop; the Arch-Bishop was pleased upon their re∣commendation to give me a Living, and to the end I might be the better qualified for the same, made me Priest. I now began to be in care how to defray the charges of my Institution and Inducti∣on, and other present charge and expences. And writing to a Friend at Birgamo, acqainting him that I had a Grant of a good Living in France, but wan∣ting Money for my Institution, Induction and o∣ther Necessaries, was willing upon reasonable Terms to resign my Canons Place there; and there∣fore desiring him to help me to some Man that might take it of me; I had not expected long, but I received his Answer, in which he acquainted me, that if I would apply to one Monsieur Petite, who was a Shopkeeper in Lyons, he had received order

to agree with me for it. And coming to the said Monsieur Petite, he gave me Twenty Lewie Dores for my Resignation.

And now I was in greater care than ever, some∣times I thought to leave my present hopes, and to go for England: sometimes again fearing that if I were there, I might have some dislike, or at least should be altogether a stranger: and hearing that there was little or no Provision for Men who had com∣monly done thus, but that divers who had turned to the Chruch of England, had been forced to turn from it again, meerly for a bare subsistance where∣upon to live: I was quite off it? but at length con∣sidering the Celebration of Mass was the dayly and in a manner only Practice of the Roman Clergy: I betook my self seriously to read over the Mass-Book: verily believing, that if my Conscience could but dispense with that, as for my Belief, I might the better dissemble it.

When I thus seriously read over the Mass-Book, I found first, that some things therein were false, as the Introibo ad Altare Dei; for their Altar is not the Altar of God, but a meer Fiction of Men.

And the First and Ninth Part of the Canon, which say the Priest Kneeleth, when he Kneel∣eth

not: as also the Satiasti Domine familiam tuam, &c. wherein the Priest giveth us to understand, that the People have nothing at all.

2dly. That othersome were foolish, as the Me∣mento for the Dead, wherein is prayed that God would remember such as are gone before with the Sign of Faith, and sleep in the sleep of Peace, to grant them a place of comfort, of light, and peace. And the Amen said after the Secrets adjoyned with the Per omnia Secula Seculorum's: for how can the Peo∣ple say Amen when they heard nothing the Priest said.

3dly. That othersome therein were Heretical, as the first Prayer in the Mass for the Dead, and the Offertory: which gives us to understand that the faithful, departed, may be damned, and that such as have believed and hoped, may suffer everlasting Torments.

4thly. That othersome therein where supersti∣tious, as the Priests sometimes standing, sometimes stooping, sometimes kissing, sometimes crossing, sometimes joyning his hands and fingers, some∣times extending abroad his Arms, sometimes go∣ing to the one end of the Altar, sometimes going to the other, and removing the Mass-Book, some∣times

turning his face to the People, sometimes his back, sometimes speaking aloud as all may hear, sometimes softly as none may hear, &c.

5thly. That othersome were Blasphemous, as the first Collect upon Ember-Wednesday in Advent, which giveth us to understand that the Feast of Christ∣mas may give us the rewards of everlasting blessed∣ness. The first Collect on Saturday after Easter; which prayeth that by our keeping of Easter, we may deserve to come to everlasting joyes. The Prayer at the offering of the Host, which gives us to understand that the Host not yet Consecra∣ted, is profitable to the forgiveness of sins, and Life Everlasting. The Prayer for the fourth Ferie of the Ember days in Advent, the Tuesday af∣ter Passion-Sunday, and the Friday in Ember-Week after the seventeenth Sunday after Whitsunday, which gives us to understand that fasting may cleanse us, make us worthy of Gods Grace, and bring us to the everlasting Promises. A Prayer on the Twen∣ty third Sunday after Whitsuntide, which affirms, 1st. That God desireth to be pleased by the Hosts which the Priest offereth.

And 2dly. That God would by those Hosts have safely restored to us the same, although not yet Consecrated. The Memento for the Living, in

which the Bread and Wine not yet Consecrated, are offered to God for the Redemption of Souls. A Prayer which desireth that God would accept the Bloud of his Son, the Redeemer of the World, as formerly he did the Bloud of the Beasts. And the Consecrations of Ashes, Candles, Boughs, Cheese, Eggs, Bread, Fire, Frankinsence, Paschal and Water, wherein is given to the Creatures, that which belongeth only to God and Christ, as the Power to forgive sins, and to justifie and save.

6thly. That othersome therein were Idolatry, as the Priests bowing to the Altar, his bowing to Holy Reliques hid in the Altar, and both Priests and Peoples Adoration of the Hoast and Cup.

And 7thly. That othersome therein were Ma∣gick, as the Charming of Water and Salt, &c. and the effecting of things by charmed Images, and charmed Bells, &c.

Upon this, leaving my Friends and Fortunes be∣yond Sea, I came presently for England, where approving well of the English Church, I was at length (after great perswasions [by one accounted therein very eminent] to the contrary) reconciled thereunto; but was so long afterward before I got an Employ, that I was like to starve. Some of the Clergy promising me that which they never did

perform; and others liking me the worse for com∣ing over from the Church of Rome: so that had it not been for some few certain persons, they would have driven me (had it been possible) back again to the Papists. After this the Right Honou∣rable the Countess of Feversham (meerly out of Pit∣ty) gave me a little small Vicarage, several of the Clergy then promising me in a short time to a∣mend my condition, but they did it not. Since which the Court of Canterbury (notwithstanding I was Legally Instituted and Inducted by the Dean and Chapter, &c. and had peaceably at least a year and half, if not more, enjoyed my Living) finding I had not had a Certificate of my subscrip∣tion to the Declaration, mentioned in the Act of Uniformity annexed to the Book of Common Prayer; (notwithstanding my Legal Subscription [in all respects] to the said Declaration, and the vacan∣cy [both at my Institution and Induction, and du∣ring the three Months the Act allows in which to have the said Cerificate] of the See of Canterbury, in which my Living was; so that there was nei∣ther Bishop nor Ordinary [as the said Act requi∣reth] to give me such a Certificate) did first seque∣strate my Living, and afterward pronounce it ipso facto, void, not suffering me to come into my Church, or to receive from the same any benefit. So that now I am again like to starve; (and in all

bability had starved e're this, had it not been for my Lord Rockingham, Dr. Lewis Rector of Benefield in Northamptonshire, and some few others, (whose late exceeding great favours shewn me, I pray God requite.) And what to do I know not: return to the Church of Rome, I will not; dig I cannot; to beg I am ashamed: and should I (could I follow any other Employ) leave off the Ministry, I should fall under the Lash of one of the Canons of the Church of England. And thus, notwithstanding I have forsook the Romish, and (in all respects) conformed to the English Church, I am in a strait every way. In fine I cannot but wonder that the Blasphemous and Idolatrous Church of Rome, should have Colleges both at Paris and at Rome richly endowed for Perverts; and the Church of England, pretending to abhorre and loath Her, should make no Provision, or afford in the least any Employ to Converts.

FINIS.

Notes

• Cyprian in his Book of Mor∣tality, Sect. 11,
• Augustine in his 7th Tomb, and 5th Book Hipognosticôn against the Pelagians p. 957.
• Augustine in his Book of the Vanity of the World, Tomb 9th Chap. 1.
• Augustine in his 10th Tomb of time Ser∣mon. 202.

  Augustine also saith the same in Effect, in his 7th. Tomb and first Book of the Deserts and Remission of Sins, Chap. 28. And in his fifth Tomb and Twenty first Book of the City of God, Chap. 25.
• The Councel of Luodicea, can. 35.
• Theodoret up∣on the third Chapter of the Epistle to the Coloss••••s.
• Clement Pope and Martyr in his second Book of Apo∣stolical consti∣tutions c. 32.
• Origin in his Bighth Book against Cels••••.
• Cyril in his Eleventh Book upon John. c. 7.
• Athanasius also in his Fourth Oration against the Arians, treating upon the words of Paul to the Thessalonians, pag. 259. And Augustine in his Eighth Tomb, in his Enarration of the ••undred and Eighth Psalm, say plainly the like things.
• Hilary in his Commentary upon Matthew, Cannon. 27.
• Leo the Great in his 81 Epistle, which is to the Palestine Monks, in the first Tomb of the Councels, pag 791. And Leo the Pope in his 95 Epistle written to Leo Augustus, do plainly also say the like.
• Epiphanius in his third Book, Haeres. 79.
• Cyril of Alex∣andria in his Third Tomb and Sixth Book against Julian fol. 50 in the Letter A.
• Hierom in his second Tomb in his Epistle against Vigi∣lanti•••• for the repair of the Priests. p. 119.
• Augustine in his first Tomb in his Book of the true Reli∣gion, chap. 55.
• Augustine also in his first Tomb, in his Book of the Manners of the Catholick Church chap. 30. Cyril of Alexandria in his second Book of Treasure, in his first chapter against Eunomius; Am∣bros in his first Book of Faith to Gratianus Augustus, chap. 7. and many others, do say the like.
• The Councel of Eliber cele∣brated in the time of Con∣stantine the great. Can. 36. Tertullian in his Book of the Crown of a Warrier, c. 10.
• Lactantius in his second Book of Divine In∣stitutions c. 19.
• Epiphanius Cy∣prius, as he is Cited by Gre∣gory Neocaesa∣riensi in the sixt action of the second Nicen Councel
• Tertullian in his Book of Idolatry, ch. 4.
• Tertullian a∣gain in the same place.
• Justin Martyr in his Dialogue with Tryphon a Jew. pag. 251. Clement of Alexandria in his Oration adhortory to the Gentils, pag. 25. of the Latin florentine Edition. Tertullian in his Scorpiaco against the Gnosticks, chap. 2. And many others also say the like.
• Hierome in the Epistle to Ri∣parius against Vigilantius, in his second Tomb folio 119. and fol∣lowing. Vigilantius cal∣led by Hierome a Holy Priest in his 1st Tomb in the Epistle to Paulinus, follo 106. which also Caesar Baronius confesseth A••: Eccl. Tomb 5. in the year of our Lord 406. thus writeth as it is quoted by Hierome him∣self in the se∣cond Tomb, in his Epistle a∣gainst vigilan∣tius, fol. 123.
• in the same Book also.
• †

  And after∣wards.
• The Councel of Eliber also; celebrated in the time of Constantine the Great, in its 34 and 35 Cannon saith the like.
• Theodoret in his second E∣pistle, Dialog. first.
• Procopius Ga∣zeus, upon the 49 Chapter of the Book of G.
• Tertullian in his Fourth Book against Marcione, c. 19
• Ambrose in his fourth Book of the Sacra∣ments, chap. 5.
• Augustine up∣on the third Psalm.
• Ephrem Syrus to them which will search in∣to the nature of the Son of God. chap. 4.
• Als Charles the Great in his Epistle to Alcuinus of the Reason of Sept. in his Book of Divine Offices; Bertramus of the Supper of the Lord; Origines against the Marcionits Diolog. 3. Chrysostom in his Eighty third Homily upon Matthew; and many others, say in sense the same.
• Augustine in the first Tome, in his Book of the Manners of the Church Catholick, ch. 30.
• The like also affirmeth Epiphanius in his Second Book against Origen Adamurtius in the 64 Heresie, pag 231.
• Chrysostome in his twenty Se∣cond Homily to the people of Antioch. Hierome in his Commenta∣ries upon the Sixth Chapter of the Epistle to the Galati¦ans on these words, every one shall bear his own bur∣then.
• The same in sense saith also Augustine in his Tenth Tome, in the thirty Second Sermon of the words of the Apostle.
• Hilarie in his Enerration upon the 66. Psalm near the beginning. Gregory the great Bishop of Rome, in the ninth Book of his Moral Ex∣position upon Job, chap. 11. Bernard in his Treatise of Grace & Free will, not far from the be∣ginning.
• The same also in effect, saith Hilary in his Sermon upon the 51. Psalm, not far from the end.
• Chrysostome in his second Ho∣mily upon the 50. Psalm.
• Augustine in his first tome & tenth Book of Confessions chap. 3.
• The same also in effect, saith Chrysostome in his 31. Homily upon the Epistle to the Hebrews, the which is upon the 12. chap. Pag. 1956. according to the Commelinian Edition.
• Ambrose upon the 22. chap. of Luke.
• Augustine in his ninth tome in his second Treatise upon the first Epistle of John.
• Cyprian in effect also, saith the same in his Sermon of washing the Feet, in the last Section.
• Hierome in his Epistle to Pau¦linus about the Institution of a Monk, tom. 1. fol. 103.
• Hierome in the same place, a little after∣ward;
• Claudius Taurinensis a Bishop of the Church against Theodemirus Abbot, concerning Pilgri∣mage for Religion sake to the City of Rome, in his fifth Tomb of Orthodox writing referred to Jonah Bishop of Aurelianensis in the third Book of the Worship of Images, pag. 1570. Saith plainly also the like.
• Chrysostom up∣on the first ch. of John, Homil. 17. of the words of John the Baptist, behold the Lamb of God he which taketh away the Sins of the World.
• Augustine in his third Tomb and fourth Book of the trinity, ch. 13.
• Augustine also in his Enchiridium to Laurentius, chap. 62. Plainly saith the like.
• Cyprian the Martyr in his Book of the Unity of the Church S. 3.
• In the same a ••ittle before.
• Chrysostome in his forty third Homily of im∣perfect works upon the twenty third Chapter of Matthew.
• Hierome in his Epistle to Eva∣grins.
• Pelagius the second, Bishop of Rome, in his Epistle to all the Bishops un∣lawfully called together by John of Con∣stantinople.
• Gregory the Great in his fourth Book of Epistles from the Register, Epist. 32. which is to Mauricius Augustus.
• Chrysostome upon the first chapter of the Acts of the Apostles; and Gregory the Great, in the fourth Book of the Epistles from the Register, Epistle 34. which is to Constantia Augusta, do clear∣ly also say the like.
• Hierom upon the second c. of Jeremy, thus inveheth against the Priests of Rome.
• Hierom con∣cerning the se∣ven Orders of the Church, c. 5. as it is cited in the Cannon Law distinct. 93. in the chap. of a Deacon which in order is the 23.
• Eusebius in his fifth Book of his Ecclesi∣astick History, chap. 20.
• Hierom also to Evagrius the Bishop in the 85 Epistle, in the second Tome, and as it is cited in the Cannon Law, in the same distinction abovesaid, in the Chapter that is in order the Twen∣ty fourth, plainly saith the like.
• Gratianus up∣on the Ru∣brick. chap. 8.
• Pope Marcel∣linus in his se∣cond Epistle.
• Gerson of the Spiritual life of the Soul.
• Urbanus the Pope, as he is cited in the Cannon Law, in the Twenty fifth cause, plainly also saith the like.
• Hierome in his commentaries upon the 23d. Chap. of Mat. Peter de Aliacp. Cardinal, Chamberlain of the Refor∣mation, con∣cerning the re∣formation of the Church and Prelates.
• John Gerson also in the third part of the works of the Spiritual life of the Soul, in the second Lesson, plainly saith the like.
• Theodoret up on the fourth chapter of the first Epistle to Timothy.
• Ambrose in his Book of Exhor∣tation to Vir∣ginity, as it is cited in the Cannon Law, caus. 32. Qu. 2. in the c. con∣cerning inte∣grity, which is in number the thirteenth. The fifth Can∣non of the A∣postles.
• Hierome in his first Tome of Epistles, and first Book a∣gainst Jovini∣an, pag 33. testifieth.
• Cardinal Ca∣jetan in opuse. Tit. 1. Tract. 27 And in the same place a little after he concludeth.
• Clement, a Roman, the Disciple of Peter the Apostle, and (as the Papists will have it) his Successor in the Roman Bishoprick, in his second Book of Apostolical con∣stitutions, chap. 2. describing of what sort a Bishop ought to be, plainly also saith the like.
• Hierom upon the 8. chapter of Isaiah v. 20.
• Pope Zepheri∣nus in his first Epistle to the Bishops of Si∣cilia, as it is ci∣ted in the Cannon Law, Distinct 38. in the chapter Sicut, which is in order the Eighth.
• Chrysostome upon the Acts of the Apo∣stles, Homil 33.
• Hilary in his seventh Book of the Trinity, pag. 125.
• Basil the great in his twenty Sixth Princi∣pal of Morals, chap. 1.
• Basil the great in his Book of Epistles, Epist, 80. which is to Eustathius the Physitian. p. 714. accord∣ing to the Fro∣benian Editi∣on Printed in the year 1566.
• Augustine in the Seventh Tome, in his Book of the unity of the Church, c. 16. plainly also saith the like.
• Chrysostome upon the E∣pistle to Titus, Homil. 1.
• Cyril of Alex∣andria in his twelfth Book upon John chap. the last.
• Cardinal Hugo of St. Charo ia Postilla upon 2. Tim. 3.
• Cardinal Ca∣jetan upon 2. Tim. 3.
• Augustine in his ninth tome, and forty ninth Treatise upon John.
• Tertullian in his twenty second Chapter against Hermogenes, and in his Book of the Flesh of Christ, chap. 7. plainly also saith the like.
• Origen in his eighth Book a∣gainst Celsus.
• And in the same a little afterward.
• Eusebius in his fourth Book of Evangelical preparation chap. 5.
• Ambrose in his third Book of the holy Ghost chap. 12.
• Ambrose in his prayer at the departure of Theodosius, Fol. 137. in the letter 6.
• Cyril of Alex∣andria in his twelfth Book of Treasure, chap. 1.
• Dionysius Alexandrium as he is reheatsed by Eusebius in his seventh Book of the History of the Church, chap. 10. And Augustine in the first tome of his Book of the true Religion, chap. 55. plainly also say the like.
• Arnulph Bishop of Orleans in a Councel As∣sembled at Rhemes under the King the Head, in which Arnulph was appointed Arch-Bishop of Rhemes, speaketh thus of the Bishop of Rome. This Speech also the Coun∣cel never contradicted, but then judged according to the opinion of Arnulph of Orleans, as it is recited in the tenth Century of the History of Magdeburge, Printed at Basil.
• Otto Duke of Bavaria, in his Speech to the Bishops, as it is received by Aventine, in his seventh Book of the Annals of Bris, pag. 550.
• Cyprianus in libro de Mor∣talitate Sectio∣ne undecima,
• Augustinus Septimo tomo, libro quinto Hipognosticôt contra Pelagia nos, Pagina nongen••essima quinquagefimâ septimâ.
• Augustinus tomo nono, li∣bro de vanitat seculi, capite primo.
• Augustinus to∣mo decimo de tempore sermo∣ne dacente si•• secundo.

  Augustinus etiam idem in effectu dicit tomo septimo, libro primo de peccatorum meritis & re∣missione, capite vigesimo octavo. Et quinto tomo, libro vigesimo primo de civitate Dei, capite vi∣gessimo quinto.
• Consilium La∣odicenum ca∣none trigesin quinto.
• Theodoretus in caput tert••¦ad Colossen•••• Clemens Papa & Martyr li∣bro secundo constitutionum Apostolicarum capite trigesimo Secundo. Origines contra celsum, libro. Octavo.
• Cytillus libro 〈◊〉〈◊〉 decimo in Jo••••nneun, capite Septi••••••
• Athanasius etiam contra Arianos oratione quartâ, Paginâ ducentesimâ quinquagesimâ nonâ agens de verbis Pauli ad Thessalonicenses; & Augustinus Octavo tomo, in enarratione Psalmi centesimi Octavi, similia clarè dicunt.
• Hilarius com∣mentario in Marthaeum canone vigesi∣mo septimo.
• Leo Magnus Epistolâ Octogesima primâ, quae est ad Palestinos Monachos. Primo tomo conciliorum, Paginâ Septingentesimâ Nenagesimâ primâ: Et Leo Papa in Epistola Nonagesima quinta Scriptum ad Leonem Augustum, clarè etiam fimile dicunt.
• Epiphanius in libro tertio, hae∣resi Septuagesi∣ma Nonâ.
• Cyrillus Alex∣andrinus, tertio Tomo, libro Sexto contra Julianum folio quinquagesimo, literâ A.
• Hierenymus in Secundo tomo Epistolâ adver∣sus vigilantium ad Riparium Presbyterum, Paginâ Cente∣simâ decima nonâ.
• Augustinus to∣mo Primo, libro de vera religio∣ne, capite quin∣quagesimo quinto.
• Augustinus etiam primo tomo, libro de moribus Ecclesiae Catholicae, capite trigesimo; Cyrillus Alexandrinus libro secundo Thesauri, capite primo contra Eunomium; Ambrosius libro primo de fide ad Gratianum Augustum, capite septimo; & multi alii similia dicunt.
• Concilium Eli∣berinum tempo∣re Constantini Magni celebra∣tum, trigesimo sexto Canone, Tertullianus libro de corona militis capite decimo.
• Lactantius di∣vinarum insti∣tutionum secun∣do libro, capite decimo nono.
• Epiphanius Cyprius ut ci∣tatur à Grego∣rio Neocasari∣ensi actione Sexta Synodi Nicenae Secun∣dae.
• Tertullianus libro de Idola∣tria, capite quarto.
• Ibidem.
• Justinus Martyr Dialogo cum Tryphone judaeo, paginâ ducentesimâ quinquagesima primâ etiam; Clemens Alexandrinus oratione adhortatoria ad Gentes paginâ vicesima quintâ editionis Latina florentini; Tertullianus in Scorpiaco adversus Gnosticos capite Secundo; Et multi alii similia di∣cunt.
• Hieronimus Epistolâ ad Ri∣parium adver∣sus vigilanti∣um, secundo tomo, folio cen∣tesimo decimo. nono & se∣quente. Vigilantius Presbyter san∣ctus ab Hieroni∣mo dictus primo tomo Etistold ad Paulinum, folio centtesimo Sexto; quod & Caesar Baroni∣us fatetur An. Eccl. tom. 5. in An. Dom 406. sic scribit. ut re∣fert Hierony∣mus ipse 2 do to∣mo, Epistolâ ad∣versus vigilan∣tium, folio cen∣tesimo vigesimo tertio.
• Incodem libro etiam,
• †

  & Posteà, dicit.
• Concilium Elib erinum etiam, tempore Constantini Magni celebratum, Canone trigesimo quarto, & Canone sequente ait similia.
• Theodoretus secundo tomo, Dialoge primo.
• Procopius Ga∣zaeus in gen quadrages. no∣num caput.
• Tertullianus libro quarto adversus Mar∣cionem, capite decimo nono.
• Ambrosius de Sacramentis li∣bre quarto, ca∣pite quinto.
• Augustinus in Psalmum ter∣tium.
• Ephrem Syrus ad eos qui Filii Dei naturam scrutari volunt cap. quarto.
• Idem in finu etiam dicunt Carolus Magnus in Epistola ad Alcuinum de ratione septuagesimae, in libro de divinis officiis; Bertramus de cana Domini; Origines contra Marcionitas, dialogo tertio; Chrysostomus homilia octogesima tertiâ in Matthaeum; multi alii &c.
• Augustinus primo tomo, li∣bro de moribus Ecclesia Catho∣licae, capite tri∣gesimo.
• Idem etiam affirmat Epiphanius libro secundo contra Originem Adamantium, baeresi Sexagesima quarta, Paginâ ducentesimâ trigesima primâ.
• Chrysostomus homiliâ vigesi∣ma secundâ ad Populum Anti∣ochenum.
• Hieronymus Commentariis ad capursex••um Epistolae ad Ga∣latas ad ea ver∣ba, unusquisque onus suum por∣tabit.
• Idem etiam in sensu ait Augustinus decimo tomo, Sermone trigesimo secundo de verbis Apostoli.
• Hilarens in E∣nerratione Psal∣mi sexagesimi Sexti subiniti∣um.
• Gregorius Ma∣gnus Episcopus Romanus libro nono Expositio∣nis Moralis in Jobum-capite undecimo.
• Bernardus tra∣ctatu de Gratia & libro arbi∣trio ab initio fermè.
• Idem etiam in effectu dicit Hilarius in Enerratione Psalmi quinquagesimi primi, non procul à fine.
• Chrysostomus homiliâ secundâ in Psalmum quinquagesi∣mum.
• Augustious to∣mo primo, libro decimo confes∣sionum, capite tertio.
• Chrysostomus etiam in effectu idem dicit homiliâ trigesimâ primâ in Epistolam ad hebraeus in caput duodecimum, Paginâ Millesimâ Nongentesimâ Quinquagesimâ Sextâ, editionis comme∣linianae.
• Ambrosius su∣per Lucam ad caput vigesi∣mum se cundum. Augustinus no∣no tomo, tra∣ctatu secundo in primam E∣pistolam Jo∣hannis.
• Cyprianus in effectu etiam dicit idem sermone de ablutione nedum sectione ultima.
• Hieronimus in Epistola ad Panlinum de institutione Monachi primo tomo, folio cen∣tesimo tertio.
• Ibidem Paulò Pòst.
• Claudius Taurinensis Ecclesiae Episcopus adversus Theodemirum Abbatem de Peregrinatio∣ne religionis causâ in urbem Romam, in quinto tomo Orthodoxographorum Jona Aurelianensi Episcopo referente libro tertio de cultu imaginum, paginâ millesimâ quingentesimâ, septuagesimâ, simile etiam clarè dicit.
• Chrysostemus in caput primum Johannis, homi∣lâ decima se p∣timâ de verbis Johannis Bap∣tistae, ecce Ag∣nus ille Dei qui tollit peccata mundi.
• Augustinus tertio tomo, li∣bro quarto de trinitate, capite decimo tertio.
• Augustinus etiam in Encbiridio ad Laurentium, capite Sexagesimo secundo clarè simile dicit.
• Cyprianus Mar∣tyr. libro de u∣nitate Ecclesia sectione tertia.
• Ibidem Paulò antè.
• Chrysostomus homilâ quadra∣gesima tertiâ operis imperse∣cti in Matthae∣um ad cap. vi∣ges. tertium. Hieronymus in Epistola ad Evagrium.
• Pelagius 2. E∣piscopus Roma∣nus Epist. om∣nibus Episcopis illicitè à Jo∣hanne Constan∣tinopolitano convocatis. Gregorius Magnus Episto∣larum ex regi∣stro libro quar∣to, Epistolâ tri∣gesimâ secunda quae est ad Mauricium Augustum.
• Chrysostomus in caput Primum Actorum Apostolicorum, Et Gregorius Magnus quarto libro E∣pistolarum ex registro Epistolâ trigesima quartâ quae est ad constantiam Augustam similia etiam clarè dicunt.
• Hieronymus in caput Secun∣dum Jeremiae, sic invehitur in Sacerdotes Romanos. Hieronymus de septem ordi∣nibus Ecclesiae, capite quinto, quemadmodum citatur in jure Canonico, di∣stinctione nona∣gesima tertiâ capitolo Diaco∣ni, quod in or∣dine est vigesi∣mum tertium. Eusebius Ec∣clesiasticae hi∣storiae quinto libro, capite vi∣gesimo.
• Hieronymus ad Evagrium Episcopum, Epistolâ octogesima quintâ, tomo secundo, ut citatur in jure Canonieo eadem distinctione supradicta, capitolo quod est in ordine vigesimum quartum simile eti∣am clarè dicit.
• Gratianus in Rubricam, ca∣pitulò octavò.
• Marcellinus Papa Epistolâ Secundâ.
• Gerson de vita spirituali ani∣mae.
• Urbanus Papa etiam, ut citatur in jure canonico, causâ vigesima quintâ simile clarè dicit.
• Hieronymus commentariis in caput vigesi∣mum tertium Matthaei. Petrus de Ali∣aco Gardinalis Cameracensis de Reformat. Ec∣clesia de refor. Praelat.
• Johannes Gerson etiam parte tertia operum, de vita spirituali animae, lectione secunda, simile clarè dicit.
• Theodoretus in quartum cae∣put Primae E∣pist. ad Timo∣thaeum.
• Ambrosius in libro exhortati∣onis ad virgines, ut citatur in ju∣re Canonico, causâ trigesima secundiâ, quaest∣ione secundâ, capitulo Inte∣gritas, quod nu∣mero est deci∣mum tertium. Canon quintus Apostolorum. Hieronymus tomo primo E∣pistolarum, libro primo adversus Jovinianum, pag. triges ter∣tiâ, testatur.
• Cajetanus Cardinalis in Opusc. Tit. 1. Tract. 27.
• Ibideus Paulò Post concludit.
• Clemens Romanus Petri Apostoli Discipulus, & ut Papistae volunt, in Episcopatu Romano Suecessor libro secundo Apostolicarum coestitutionum, capite secundo, describens qualem opor∣teat esse Episcopum, simile etiam clarè dicit.
• Hieronymus in Isalae caput octavum in v. 20.
• Zepherinus Papa. Epist. Primâ ad Epis∣copos Siciliae, ut citatur in ju∣re Canonico, Distinct triges. octavâ, capitulo sicut quod in ordine octa∣vum est.
• Chrysostomus in acta Aposto∣lica, homiliâ trigesima tertiâ.
• Hilarius de Trinitate libro Septimo, pag. centes. viges. quintâ.
• Basilius Mag∣nus Summae moralium 26. cap. prime.
• Basilius Mag∣nus in libro E∣pistolarum, octugesima E∣pistolâ, quae est ad Eustathium medicum, pagi∣nâ septingente∣simâ decima quartâ, edit. Latinae Frobe∣nianae, an. 1560
• Augustinus septimo tomo, libro de unitate Ecclesiae, capite decimo sexto, simile etiam clarè dicit.
• Chrysostomus in Epistolam ad Titum, homi∣liâ Prima.
• Cyrillus Alex∣••n•• 〈…〉〈…〉
• Cardinalis Hu∣go de sancto Charo in Po∣stilla ad 2. T. 3.
• Cardinalis Ca∣jetanus in 2. Tim. 3.
• Augustinus no∣no tomo, tracta∣tu quadragesi∣mo nono in Jo∣banuem.
• Tertullianus adversus Hermogenem capite vigesimo secundo, & libro de carne Christi, ca∣pite septimo, simile etiam clarè dicit.
• Origines contra Celsum libro octavo.
• Ibidem ali∣quantò post.
• Eusebius de praeparatione Evangelica, li∣bro quarto, ca∣pite quinto.
• Ambrosius li∣bro tertio de Spiritu Sancta capite duodce∣cimo.
• Ambrosius in Oratione de obitu Theodo∣sii follo centes. triges. septimo, litera C.
• Cyrillus Alex∣andrium libro duodecimo The∣sauei, capite primo.
• Dionysius Alexandrinus ut refert Eusebius libro Septimo historiae Ecclesiasticae, capite deci∣mo: Et Augustinus prime tomo, libro de vora religione, capite quinquagesime quinto, simile etiam clarè dicunt.
• Arnulphus E∣piscopus Aure∣lianensis in concilio Rhe∣mensi habito sub Rege Capito, in quo deposit•••• Arnulphus Rhemensis Archiepiscepus, sic loquitur de Episcopo Romano. Huic Orationi etiam non contra∣dixit Synodus, sed ex sententia Arnulphi. Aurelianensis tum judicatum est, ut recitatur in Cen∣turia decima Historiae Magdeburgicae Basileae excusae.
• Otto Dux Ba∣variae in Orati∣one ad Episco∣pos, ut recitatur ab Aventinus libro septimo Annalium Bojorum, Paginâ quingentesimâ quin quagesimâ.
• Lodewick the fourth Empe∣ror in a Decree of a Councel of the Bishops and Princes of Italy and Ger∣many, by a ge∣neral consent held at Rome, and published at Rome the fourth Calend of May, in the year of Christ, 1328. Testifyeth thus of the Pope of Rome.
• Aventine also in his seventh Book of the Annals of Bois, reciteth very many, saying the like.
• Ludovicus quartus Impe∣rator in Sena∣tus consulto, Episcoporum & Principum Ita∣lia atque Ger∣mania consensu facto Romae, & publicato Ro∣mae ad quartum Calendas Maii, Anno Christi, 1328. de Papa Romano sic testatur.