A discourse touching choyce of religion. By Sr. Richard Tempest Baronet.

CAP. III. A View of the perticular Do∣ctrines, pretended to be the cause of their not returning.

THe just exceptions against any opinion, is either want

of Truth, or want of Piety: but they being convertibilia, I shall shew, That as these Do∣ctrines excepted against are true, so likewise they have the Impressions of God ingraven on them; though there be two pretences of exception that they make. First, Objecting to generall Councels, new creati∣on of Truths, when they doe no more then declare what are so. Nextly, From the words they make use of to condemne Error and Heresie. They would have it, that the Councels make new Artikles, when as they pretend to signifie no other thing by those words, then that which is certainely knowne to

be the Ancient, and Orthodox Doctrine. The Reformed Reli∣gion (so called) thus stands in opposition, and is a contradi∣ctory, and a negative one, and is an angry and verball conten∣tion, oppositions of Science falsely so called. There hath not wanted those in the Church of Rome, that have exactly tride the depths of all those studies, whether in the know∣ledge of Languages, for know∣ing the Text in the Originall, or of History, or Schoole-reaso∣ning, wherein any opponents can pretend to contest with them in. If they will appeale to Scripture, as sometimes they doe, how many Catholique

Champions have faithfully stu∣died the literall sence, the my∣sticall, the Historicall part, the Parabolicall, the Figurative ex∣pressions, the Naturall, the Ori∣ginals of the Old and New Testaments, the Hebrew and the Greeke, with the Antient Greeke and Latin Glosses. If Hystory may prevaile, Eusebius shall bring testimony, Palladius, Sezemen Socrates, Ruffin shall be witnesses. St. Bede, St. Je∣rom shall tell what was the pra∣ctises in the first times of Chri∣stianity. If the pious Decrees of those Popes (which them∣selves beleeve to be Saints in Heaven) shall be heard, Catho∣lique Doctors have viewed all

their Decrees, both before the Councell of Nice, and after. If conquest, by the Arts of Dis∣putation, be pretended to, they have enterd into the nicest dif∣ferences, and have been cutters of a Commin Seed: and are throughly acquainted with all the most retired advantages of Wit and Learning. There have been many and great challen∣ges to the foure first Generall Councels, Nice, Constantinople, Ephesus, and Calcedon; but ma∣ny Catholiques have not onely read from the first of Nice, to the last of Trent, but also all other approved Provinciall Councels. If the Fathers, Do∣ctors, and men famous in all

Ages, be consulted with, they will appeare to be all of the same holy Catholique Church; St. Basill, St. Athanasius, Gregory Nazianzen, St. Gregory Nessen, St. Gregory the great, Iraeneus, Cyprian, Fulgentius, Pamphilus the Martyr, Palladius, Theodo∣ret, Ruffinus, Lactantius, Vin∣centius, Lyrenensis, Dionisius the Areopagite, Schollar to Saint Paul. S^t. Ignatius, S^t. Polycar∣pus, S^t. Clement, St. Augustine, Hierome, S^t. Ambrose, Papias Schollar of S^t. John the Evan∣gelist, &c. Who will not then put their foot into the same Barke, with so excellent com∣pany, to sayle to happinesse in? but remaine in the Cock-Boars

of their owne private opinions, to be tost with every wave of Doctrine, and to suffer Ship∣wracke? The Hebrew and Greek Scriptures, are preserved by the Roman Church (defendors of the Catholique cause. Its Doctrines whether writ, or delivered by mouth, Historians deliver the same to be with, what Popes have maintained, Decrees con∣firmed, Expositions cleared, Councels declared, Schooles taught, and Fathers delivered. And their practice is demon∣strated by all Ancient Laws of England, Imperiall, Nationall of Forraigne Countries, and former times: by confession of Enemies, Mahumetans, Jews,

Pagans, and all those Scisma∣tickes, who confesse Antiquity is not for them. I shall for those opinions, that are pretended to be cause of their departure, and the hinderance of their not returning againe to the Church of Rome, give you a taste of the Fathers in severall Centu∣ries: and withall shew what fruits of piety, charity, and comfort they have contain'd in them.

The word Transubstantiation, must not be indured; they say it is but a late word, since the Councell of Laterane onely used; hence they impute no∣velty to the Artikles of the Church: they acknowledge the

Church hath a power given it, to decide controversies, and the truth of the reall pre∣sence being called in question, with subtile interpretation of words, the Church must use some words of art to oppose them, and secure the truth a∣gainst their nimble turning of the sence of words; so that to quarrell at the word, is indeed to quarrell at the exercise of the Churches power; moderne rebellions against the Tenents of holy Church, forceth it to use some words, to hinder the evasions of its enemies, which they professe to signifie no more by, then what was taught, by This is my body. The word Tri∣nity

was not used, till Councels found it necessary to oppose certain Heresies of those times, by framing that word. But what a sinister laying hold of all occasions is there, by those who once undertake to defend a party? Ingenuity is fled, pas∣sion is the Pilot, whilst they are tost upon those faithles Seas of error. Transelementation is as hard a word, and M. Moun∣tague allowes that. The Greeks use a word to of the same sig∣nification, yet no offence taken at it. Heare the Fathers seve∣rall expressions, as well as late Councels. S^t. Ambrose in the fourth Age after Christ, by the benediction, nature it selfe is

changed; the change is not made by Faith alone, but really, saith St. Chrysostome. Not every bread, but that which receives the bene∣diction, is made the body of Christ. Saint Augustine in the fifth Age. The Bishop of Derry doth in∣genuously confesse, That Anti∣quity hath used the expressions of seeing Christ, touching Christ in the Sacrament, of fastning our teeth in his flesh, &c. What satisfaction can pre∣vaile with a moderate ingenu∣ity, which one shall not meet with in later Schoole-men and Councels? Clypeus Tridentinus saith, Beleeve Transubstantia∣tion, but the manner of Tran∣substantiating, you need not.

Schoole termes oblidge not, whether by adduction, or as∣sumption, or any other words of Art, they may argue, but not disturb the Faith of the Church. How Christ is present in the Sacrament, can neither be per∣ceived by sense, nor imaginati∣on. S^t. Thomas of Aquin. Jere∣mias Patriarcha in Greece, saith, By the power of the omnipo∣tent spirit, the bread is changed into the very body of Christ, wine into the very blood. The Councell of Trent declares, that in this Sacrament, Jesus Christ, true God, and true Man, is true∣ly, really, and substantially con∣tained under the species of those sensible things, yet nor

according to a naturall manner of existing, but Sacramentally.

He was the Word that spake it, And what that word did make it, I doe beleeve, and take it.

All the Ancients use constant∣ly without flashes of Rheto∣ricke, or translation of words, the word sacrifice, and not one∣ly to note, giving of thanks, but propitiation: oblation and offering likewise are used by the Fathers of the Councell of Nice: This sacrifice singularly saves the soule from Eternall destruction, which doth repaire unto us by mistery, the death of the onely begotten; who although, rising from the dead, dyes not, and death shall have

no further power over him; notwithstanding in himselfe immortally and incorruptibly living, is againe sacrificed for us in the mistery of this holy oblation. Fathers in all Ages have spoke and held this. Car∣dinal Perron calls it a sacrifice applicative of a sacrifice. Thus doe the enemies of Catholique Doctrines and words, by their opposition of them, make that, which should be the band of Unity, the flag of dissention. And for the name of Altars, S^t. Ambrose saith, He is upon the Altar, who suffered for all those under the Altar (the bo∣dies of Martyrs) who are Re∣deemed by his Passion. S^t. Au∣gustine

saith, the sacrifice it selfe is the body of Christ, which is not offered to the Martyrs, be∣cause they themselves are that also. The word Transubstantia∣on truely understood, affords us the comfort of asserting the truth of Gods promises: For the severall modes and manners which those out of the Church fancy to themselves, touching the presence of Christ, if there were words of Art to expresse, how detractive would they be found, from the verity, cer∣tainty, and reality of that com∣fort which our Saviour inten∣ded us in the blessed Sacra∣ments? But Catholiques doe adore the Lord Jesus, here true∣ly

present; onely him doe they adore, who although, till the world be dissolved, after a na∣turall manner, he is above; yet here with us, is the truth of the Lord, That as often as we receive, we eate his Flesh, and drinke his Blood, without which, there is no life in us; by which Union, how doe our soules receive a torrent of joyes and graces, which flow from a Celestiall source, into all the faculties and powers of our minde, sanctify∣ing them to him, who is our head, being incorporated into him?

Invocation of Saints.

Whilst we live in the earthly Tabernacles of our Bodies, we

are subject to the sumes of flesh and blood, to the Impressions of diverse affections, and the clouds of the world; whence we are put to execute a war∣fare, and act a vigilent part against the depths of Satan; and to that end, we desire one anothers Prayers; And shall theirs be lesse effectuall, whose blessed soules are unbodied, out of a possibility of falling, and enjoying the blessed presence of God, inflaming with charity and good will towards us? They rejoyce at our conversi∣ons; they understand our con∣ditions: holy Church hath ever practised to make them friends in the Court of Heaven: To

obtain their requests of their King and ours, the effects of Christs mediation and merits, may be more hopefully purcha∣sed by Angelical Petitions, then mans disturbed and cold devo∣tions. Let us aske the Fathers, and they will tell us, By the Prayers of the Martyrs, we may after our departure hence, see and imbrace them, saith saint Chrysostom. And elsewhere, Mary praies for us, stronger then Deborah, more powerfull then Jael. S^t. Augustine saith, When you call upon the saints in Prayer, it behoves you thus to thinke of them, as placed in the glory of the Eternall beau∣ty, most glorious lights, farre

out-shining the Sonne, who have fully all that is good in the Vision of God, and who forcibly assist all that call upon them. S^t. Hierom to Heliodore, After death (saith he) you shall pray for me, who have incited you, that you might overcome. In the Liturgy of Basil, Now Martyrs earnestly pray, that God may grant us remission of our sinnes. Saint Ambrose saith, The Angels are to be cal∣led upon in our behalfe, who are assigned to us for our de∣fence. And againe, let us not be ashamed to have them the Intercessors of our infirmity: of the Intercession of the blessed Virgin; Doctor Don saith pret∣tily,

Her Wombe was a strange Heaven, for there God cloath'd himselfe, and grew; our zea∣lous thanks we poure, as her deeds were our helps, so are her Prayers; nor can she sue in vaine, who hath such titles un∣to you. Whilst men make themselves such strangers to the Inhabitants above, they break the communion of saints: if mens joyes were all above, if men did thirst after those glorious fruitions, they would accept of all the helps that might leade them to it. In in∣vocating, and worshipping the saints, we worship him, whose saints they are: Saith a Father, in often contemplating their

crownes, and begging their pa∣tronage, how are our hearts in∣flamed through their helps? it erects our thoughts on high, and gives us courage in our journey below, to have seen all the dangers of it conquered, by those who as they were our ex∣ample, so now are our Patrons. It inlarges and mends our pro∣spect, when we view those Ce∣lestiall Inhabitants shining all as stars of severall magnitudes; one glorious in the ruddy beams of Martyrdom; another shin∣ing with the snow white purity of Chastity; others, now the higher, by having been low in their own esteeme: they pro∣voke us, by viewing their glo∣ries,

to the care of acquiring their vertues; neither let any pretend, and say, God hath com∣manded us to call on him, there∣fore its needlesse to goe to any other; for he hath told us, He heares not every one that cryes, Lord, Lord, but him who doth the will of his Father; and his will is, that we should be obe∣dient, and hearken to his Church, and not in stead of ob∣serving its commands, revile it, and rent, and teare it by con∣tempt of its Doctrines.

Confession, Absolution, Sa∣tisfaction.

This is, and ever hath been, so universally, generally deli∣ver'd, Preached, urged, practi∣sed

in the Catholique Church, that none can deny it, but those whose stiffe-neckednes will not give thē leave to look back into any Antiquity, or Fathers; these words are plainely, frequently made use of, to expresse this part of the Discipline of the Church, which the Fathers cal∣led, The vigor of the Gospel; as if without it, all mens man∣ners and courses towards Hea∣ven, would languish. Bishop Andrews, from the Text, Whose Sins yee remit, they are remitted; acknowledges a perticular per∣sonall Confession to be ment, by reason, he saith, it is exprest, whose Sins, not what Sins soe∣ver. Let us heare Saint Cyprian

expresse himselfe against those that opposed it, It is indevou∣red (saith he) that sins may not be redeemed, by satisfactions and just lamentations, that mens wounds may not be wash∣ed away with tears; true peace is taken away, by the lye of a false one; and the healthfull bosome of a Mother (a step-mother interceding) is shut up; weeping and mourning should be heard from a sinner, and the face of those who have falne. Let him come to the Priests, those by whom the Keyes are disposed of in the Church; and let him, from those who are set over those holy rites, receive the measure of his satisfaction.

Tertullian de poenitentia, Con∣fessio satisfactionis consilium. It is objected, that its an all-da∣ring presumption, to pretend to be able to satisfie in the most pure eyes of Almighty God, and so plausibly run on in an ill applide humility; when a man doth, what anothers demand is, its said, he hath satisfied his desires: nay, if the Creditor doe for some reasons, forgive the Debt; he is said to be satis∣fied: and its spoken by reason of the Evangelicall compact, when God by promising, makes himselfe a debtor, saith the Fa∣ther; and we doing what is required, that is, bringing forth fruits worthy of Pennance, and

performing such expressions of sorrow, and those penitentiall injunctions as the Church wil be satisfied in, for the demonstra∣ting our hearty repentance, it is cal'd satisfaction: but whom the expressions of the Councel of Trent will not satisfie, touch∣ing it, he is sicke of siding and parties, nor is any desire of peace with the Church preva∣lent with him.

Its agreeable to the divine clemency, lest sins be pardoned us, without any satisfaction, occasion being taken, that we lightlier esteeming of sins, fall into more grievous ones, injuri∣ous, and contumelious to the holy spirit of God, treasuring

up wrath for us against the day of wrath; for without doubt these satisfactory punishments, doe greatly recall us from sin, and, as it were, with a certaine bridle restraine us, and make penitents more cautious for the future; they cure likewise the reliques of sin; they take like∣wise away ill habits got by viti∣ous living, but contrary acts of vertues: nor at any time is there a surer way in Gods Church to remove punishments, then that men frequent these works with true griefe of mind: and it draws to this, that whilst we by satisfying suffer for our sins, we are made conformable to Christ Jesus, who satisfied

for our sins, enjoying also the most certaine earnest; that if we suffer together with him, we shall likewise be glorified together with him. Neither is this our satisfaction such, which we pay for our sins, that it is not made by Christ Jesus: for we who of our selves, as of our selves, can doe nothing; yet he co-operating, who strengthens us, we can doe all things: so man hath not whence he may glory, but all our glorying is in Christ, in whom we live, and merit; in whom we satisfie, do∣ing worthy fruits of pennance, which have their force from him, and are offer'd from him to the Father, and by him are

accepted of the Father.

It was ever held in the Church of God the ordinary means of the forgivenesse of sins, and is so farre from being a cause to drive men from the Catholique Church, that to enjoy the be∣nefit of it, they should come with humble minds, and teares in their eyes, to beg the comfort of this onely approved sure way for their pardon. St. Au∣gustine, in his Enchirid. saith, God hath given liberty to none to sin, though by his pittying of us, he blot out our sins, if sitting satisfaction be not neg∣lected.

How wholesome must it be for our minds, to discharge

themselves, to ayre our minds by confession, to have the state of our soules judged of, (all men being partiall censurers of themselves) and thence fitting Physicke prescribed, after his inspection of our inward com∣plexion? what comforts are con∣veyed into our breasts, in liew of all vitious affections or acts we part with thence in Confes∣sions? our pardon is confirmed in Heaven, as it is granted here on Earth. How many thicke and foggy selfe-delusions, false opinions, desperate feares, ill grounded doubts, doe all vanish from that soule, that hath dis∣persed those clouds by cleare∣nesse of Confession? What re∣cruits

of graces, spirituall sa∣tisfactions, healthfull directions are acquired? here is exercised an act of that most acceptable humility, in throwing your selfe down at the Feet of Gods Embassador, in detestation of your selfe; exercising your Faith likewise, in beleeving that, Whose Sins they remit, they are remitted, this being the second table after shipwracke.

Purgatory, and Praying for the Dead.

It is the generall confession of those, who call themselves the Reformed, that Prayer for the Dead was anciently used; some few testimonies of which Ile shew you. St. Augustine in

his Booke pro Mortuis, writes, That if no where it should be read in the Old Testament, yet the authority of the Ʋniversall Church is not small; which is so cleare in the custome of this, where in the Prayers which the Priests poure out to their Lord God at the Altar, a recommending of the dead hath place also. And the same Father, ad Laurentium in the Enchiridion, There is a certaine manner of living (saith he) not so good that it doth not require these things after death; nor yet so ill, that these things may not profit him after death. Aerias was condemned of the whole Church, for condemning this. One may perceive by the con∣stant

practice of the Church, how these Texts in Scripture are to be understood, of being neither pardoned in this World, nor in the World to come: And that other place, concerning those, who build hay and stuble upon the Foundation; they shall be saved, yet as by Fire. Mar∣tyrdome, saith Clemens Alexan∣drinus, is a purgation of sinnes with glory. And S^t. Augustine saith, That the recitall of the names of Martyrs at the Altar, is more that they may pray for us, then that we may pray for them. For the pains in Purga∣tory; one cannot conceive how there should be a Purgatory, without suffering pain. Heare

what Boethius saith a thousand yeares since, But I pray (saith he) remaine there no punishments after this life? yes, great certain∣ly (saith he:) for some (saith he) I take to be exercised with bitter punishments, others with element purgations.

To a Skoffer, there shall ne∣ver want matter; but as he saith, Cave sed fiat nè Jocus iste Focus: When S^t. Paul menti∣ons tryall by fire, its blowne away with a hundred light In∣terpretations: an Atheisticall spirit would quarrell with that expression, of the damned gnash∣ing their teeth; which, they say, is an effect rather of cold, then of fire. But as a Father saith,

Heresie is not from the Scripture, but from the sence of Scripture, which the Church, by the provi∣dence of God, safely preserves.

It must rayse no small com∣forts in the minds of those, who have parted with what were their joy here, to be able by devout Prayers to recommend them to a more advanced state of Joy. It doth inlarge the subject of our charity, whilst death it selfe doth but quicken our devotion for our Friends, parting with them, as men not without hope. It sweetens our passage hence, being not out of the pertaking of the benefit of Prayers, Almes, and the good Works of those we leave be∣hind,

the Communion of Saints: and for the effects that the opi∣nions of postumous and after suffering must have upon the minds of men, it must needs tend to the making the soule disgust these inferiour appetites and affections, which breathe upon the soule an earthy vapor and foulenesse, which it must be cleansed from, with penall purgation, before it can be ad∣mitted into those purer joyes, to see God, which only is gran∣ted to them that are cleane of heart. The perverting, and dis∣ordering the dispensation and application of Gods grace, who (though Gods merits be all-sufficient, and our Redemption

compleat, and the Divine Pro∣mises large) yet thinke, that notwithstanding, all their life time, their judgements have been abused with the too great esteeme of the empty delights and glories of the world, their wills following the impulse of carnall pleasures, nor any Cele∣stiall sparke ever kindling their affections; yet by a swimming fancy in the head, that Christ hath dyed for them; thinke, they shall presently jumpe into Paradise; It is a merry conceit: so was it of that Foole, That thought, that all the ships that came into the Harbor, were his owne. If we suffer together with him, we shall likewise be glorified

with him, was held to be the surest earnest of Everlasting Joy.

Of Free-will.

He who hath made you with∣out your selfe, will not save you without your selfe, saith a Father. God is the way, means, and end; all is from him, and to him: but how much more noble thought have they of the Deity, who conceive him to deale with man as endowed with free operations, then with us, as with stockes and stones, that are meerly patient? It is the meere grace of God that gives good works their force and value; yet no such necessi∣ty, that any thing is done, whe∣ther

man will or no: For who could either prayse, or discom∣mend that, who can imagine such actions to be rewarded, or punished? or that soule to be immortall, and performe Reli∣gion, which should want free and reasonable actions, the ar∣guments and pledges of im∣mortality: but we are to ad∣mire the wisedome of Gods Church, which agreeth the aeter∣nall prescience of God, with the temporall co-operation of man; that it leaves the first in∣fallible, and yet proveth the temporall action, appetite and delight, or consent to any thing to be voluntary, free, and in the power of man, to be effe∣cted

or omitted, rewarded and punished.

Of the use and Veneration of Pictures and Images.

Upon this is waged a perpe∣tuall warre; Hic illius arma, hic currus fuit. The Reformists ge∣nerally take it for Idolatry, and what ever is spoken against I∣dolatry in Scripture, they presse and urge upon the use of Pi∣ctures. But before they tax our Mother with so odious a crime: they might please to consider the nature of the objection, and how farre the extent of it is: and withall, they might consult the opinion of ancient

devout Fathers (who would ra∣ther have lost a thousand lives, then have committed Idolatry) touching it; and withall, they might have considered the use of them, before they should be frighted from their Mothers bo∣some (a place of protection) in∣to wandrings and errors, where are layd the snares of the ene∣my. Church story informes us, That the ancient Christians would fall downe before the Statues of the Emperors, which was then the manner and po∣sture used to doe reverence; as sometime to be bare before the Cloath of State, doth signifie the like; though they would rather dye, then salute so the

Images of the false gods. But for the like postures to be for∣bid to be used to the Pictures of Saints, or of our blessed Sa∣viour, none can shew a prohibi∣tion; for those outward signes of honour signified by gesture, are indeed common towards God, Angels, and Men; no per∣ticular one being set a part, or commanded to be peculiarly used, to signifie onely Divine Worship: when we frame a thought of that good Shep∣heard in our minds, if we would deliver it in writing, why might we not write it in Hyreogli∣phies, as well as Letters, which are not so ancient, no other thing is so worthy, as the mind

of Man? but if the Image of our Saviour Crucified be there drawne and viewed by the un∣derstanding; why may not our corporall Eye, behold it drawn on Paper, or other materiall, since they doe but serve to re∣call and revive those former Ideas in the mind, which other objects might distract, or steale away? And by severall Persons the severall Attributes of God may be signified; as a King for Royalty, &c. S^t. Augustin saith, in the Visitation of the sicke, There is added upon the Crosse the Image of a Man; humbly imbrace this, and weekely venerate it. The honour done to the Image, is refer'd to whose Image it is,

saith Basil and Chrisostome. I know these things are proposed in vain, to those who will ad∣mit of no other Tribunall, then their own breasts, who exercise an Arbitrary and Tyrannicall power over the Consciences of their followers, whom an ima∣ginary exposition of some dark prophesie of Anti-Christ doth unhinge their minds and judge∣ments, from off, what they ought to turn on, which is obe∣dience to the Church, whose sa∣cred Authority ought to binde in the luxuriant and forward imaginations of mens owne braines: But I have onely in∣stanced in these few perticulars, without using any illaqueation

of Arguments, or finnesse of discourse. Thus are all the Churches Doctrines, Practises, and Ceremonies, advancements and meanes to Salvation and Piety, the establishment of its regiment on Earth, of Pope, Patriarchs, Arch-Bishops, Bi∣shops, Priests, Deacons, sub-Deacons, Exorcists, Lectors: where the mistery of our Re∣demption is so esteemed, and remembred, that no Holy day, no part of Divine Service is ce∣lebrated, but represents to us one benefit or another: no Ce∣remony in the holy Sacrifice, no action of the Priest, no Orna∣ment or Attire he weareth, no Benediction he gives, no Signe

of the Crosse he makes, but hath its religious signification, and Preacheth to us, and speaks nothing but Christ Crucified: therefore, though the great worke of our redemption may be thought not to be hindred, by opposing things of an infe∣riour nature; yet it is no small matter, the opposing the Au∣thority of the Church, tending to the dissolving that power, by which the greatest things are maintained. Common-wealths punish with death a small stealth; because its an offence against the nature of Govern∣ment. Heretofore men proved Doctrines to be true, from the authority of holy Church; and

now they would annull her au∣thority from her Tenents; and from her Articles, would throw durt in her Face, as if she had lost her being, for being the faithfull Keeper of what was committed to her, and had for∣feited her breasts, the Scriptures, for feeding us with their milke.

Notes

• Convect Lond. 1562. Art 16.
• Of the Eucharist Altars, & Sacrifice.
• The ve∣rity of its Doctrine.
• In an∣swer to Melatei••
• Dialog. 4.58.
• The pie∣ty and fruits is brings.
• Chrysost. Hom: de Martyr: Egyp.
• De Cog. nit: verae vitae.
• De vi∣du••.
• The pie∣ty and fruits of 〈◊〉〈◊〉
• 〈…〉〈…〉.
• Sermons of Con∣fessions.
• Epist. 55.
• August. Hom. 5.
• Sessio. 14 cap. 8.
• Fruits & Piety.
• Liber 4.
• The fruits & pietie.
• Apolig. Epist.
• Grotius.
• Rich∣worths dialogue