THE
OLD
RELIGION
.
CHAP.
I.
The
extent
of
the
differences
betwixt
the
Churches
.
THe
first
blessing
that
I
dayly
begge
of
my
God
,
for
his
Church
,
is
,
But
since
,
as
Erasmus
hath
too
truely
obserued
,
4.
§.
3.
Comment.
in
Euang.
saepe
.
Patres
nostri
&
saluberrimam
consuetudinem
tenuerunt
vt
quicquid
diuinum
ac
legitimum
,
&c.
Aug-Neque
propter
paleam
relinquimus
aream
Domini
,
neque
propter
pisees
malos
rumpimus
retia
domini
Aug
,
Epist.
48
Sic
Anabaptistae
accusant
Paedobaptismum
.
Papismi
Cliston
,
contr.
Smith
.
Sic
Neariani
Trinitatem
arguunt
&
articulum
Papae
.
Probant·
Fascic·
c.
1.
as
if
it
were
all
errour
,
no
Church
;
affecting
nothing
more
,
then
an
vtter
opposition
to
their
doctrine
and
ceremonie
,
because
theirs
;
Like
as
Maldonate
professeth
to
mislike
and
auoide
many
faire
interpretations
,
not
as
false
,
but
as
Caluins
:
These
men
haue
not
learned
this
in
Saint
Austens
Schoole
,
who
tels
vs
,
that
it
was
the
rule
of
the
Fathers
well
before
Cyprian
and
Agrippinus
,
as
since
,
that
whatsoeuer
they
found
in
any
schime
or
heresie
,
warrantable
and
holy
,
that
they
allowed
for
its
owne
worth
,
and
did
not
refuse
it
for
the
abettors
;
Neither
for
the
chaffe
doe
we
leaue
the
floore
of
God
,
neither
for
the
bad
fishes
doe
we
breake
his
nets
.
Rather
,
as
the
Priests
of
Mercurie
had
wont
to
say
,
when
they
eate
their
Figs
and
Honie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
All
truth
is
sweet
;
it
is
indeed
Gods
,
not
ours
,
wheresoeuer
it
is
found
,
the
Kings
coyne
is
currant
,
though
it
be
found
in
any
impure
channell
.
CHAP.
II.
The
Originall
of
the
differences
.
IT
is
too
true
that
those
two
maine
Elements
of
euill
(
as
Timon
called
them
)
Ambition
and
Couetousnesse
,
offered
95.
Conclus
.
to
be
Disputed
at
Wittenb
.
Io.
Tecelius
.
offers
the
contrarie
Propos.
at
Francfort
.
Vid.
hist.
Conc.
Trid.
lib.
1.
Lutherus
,
&c.
Ita
venio
beatissime
Pater
,
&c.
Et
adhuc
prostratus
rogo
,
&c.
Epi.
ad
Leonem
▪
10
Ibid.
Lut.
1
Eckius
&
Siluester
Pieríus
write
ag
.
Luth.
vid.
histor.
Conc
Trid.
Saepe
solutisue
repestifera
.
Ser
Iames
Hogo
strata
Dominican
Inquisitor
stirs
vp
Pope
Leo
to
capitall
punishments
of
Luther
and
his
followers
.
Ibid
hist.
Concil.
to
crie
out
of
their
corruption
of
discipline
;
So
was
the
spirit
of
Luther
,
somewhat
before
that
,
stirred
vp
to
taxe
their
corruption
of
Doctrine
;
but
,
as
all
beginnings
are
timerous
,
how
calmely
did
he
enter
,
and
with
what
submisse
Supplications
did
hee
sue
for
redresse
?
I
come
to
you
(
saith
he
)
most
holy
Father
,
and
humbly
prostrate
before
you
,
beseech
you
,
that
,
if
it
be
possible
,
you
would
be
pleased
to
set
your
helping
hand
to
the
worke
,
Intreaties
preuaile
nothing
;
The
whiles
,
the
importune
insolence
of
Eckius
,
and
the
vndiscreete
carriage
of
Caietan
(
as
Luther
there
professes
)
forced
him
to
a
publike
opposition
.
At
last
(
as
sometimes
euen
poysons
turne
medicinall
)
the
furious
prosecution
of
abused
Authoritie
increased
the
zeale
of
truth
;
Like
as
the
repercussion
of
the
flame
intends
it
more
;
And
as
zeale
grew
in
the
plaintiue
,
so
did
rage
in
the
defendant
;
Tertullian
(
A
primordio
,
&c.
From
the
beginning
righteousnesse
suffers
violence
,
and
,
no
sooner
did
God
begin
to
be
worshipped
,
but
Religion
was
attended
with
enuie
.
The
masters
of
the
Pythonisse
are
angrie
part
with
a
gainefull
(
though
euill
)
guest
:
Am
I
become
your
enemie
because
I
tolde
you
the
truth
?
saith
Saint
Paul
,
yet
that
truth
is
not
more
vnwelcome
,
then
successefull
;
The
ventilation
of
these
points
dif●used
them
to
the
knowledge
of
the
world
;
and
now
,
vpon
serious
scanning
,
Nothing
doth
so
whet
the
edge
of
wit
as
contradiction
;
Now
,
hee
,
who
at
first
,
like
the
blind
man
in
●he
Gospell
(
it
is
Bezaes
comparison
)
saw
men
like
trees
,
vpon
more
cleare
light
,
sees
and
wonders
at
●hose
grosse
superstitions
,
and
tyrannies
,
wherewith
the
Church
of
God
had
beene
long
abused
:
And
●ow
,
as
the
first
Hue
and
Crie
rayseth
a
whole
Countrie
,
the
world
was
awakned
with
the
noyse
,
and
startling
vp
,
saw
,
and
stood
amazed
to
see
its
owne
slauerie
and
besot●ednesse
:
Meane
while
;
That
God
,
who
cannot
bee
wanting
to
himselfe
,
The
condemned
reprouers
stand
vpon
their
owne
integritie
,
call
heauen
and
earth
to
record
,
how
iustly
they
haue
complained
,
how
vniustly
they
are
censured
;
in
large
Volumes
defending
their
innocence
;
and
,
challenging
an
vndeniable
part
in
the
true
visible
Church
of
God
,
from
which
they
are
pretended
to
bee
eiected
;
Profer
is
made
at
last
of
a
Synode
at
Trent
;
but
neither
free
,
nor
generall
;
nor
such
,
[
*
](A02563-e3540-b)
*
Vid
Epist.
Epi.
Q●inque
Eccles.
in
histor.
Concil
Trid.
Iudicandi
potestas
apud
accusatores
erat
.
Ruffin
.
hist.
l
1.
cap.
17.
●
.
q.
Mu●t●
,
&c.
3.
q.
7.
Nullus
debet
.
Sententia
non
praesentibus
partibus
dicta
nullius
moment●
est
Cassiod
.
de
Amicit
.
c
5.
Nullus
ante
rectam
cognitionem
causae
debet
priuari
suo
iure
.
Rodriguez
.
Cas.
cons.
c.
241.
prompted
to
speake
)
condems
vs
vnheard
;
right
so
as
Ruffinus
reports
it
in
that
case
of
Athanasius
;
Iudicandi
potestas
,
&c.
The
power
of
iudging
was
in
the
accusers
;
contrarie
to
the
rule
of
their
owne
Lawe
;
Non
debet
,
&c.
The
same
partie
may
not
bee
the
Iudge
,
accuser
witnesse
;
contrarie
to
that
iust
rule
of
Theodericus
,
reported
by
Cassiodore
(
Sententia
,
&c.
)
The
sentence
that
is
giuen
in
the
absence
of
the
parties
is
of
no
moment
.
We
are
still
where
we
were
,
opposing
,
suffering
.
In
these
termes
wee
stand
,
what
shall
wee
say
then
,
if
men
would
either
not
haue
deserued
,
or
haue
patiently
indured
reproofe
,
this
breach
had
neuer
beene
.
Woe
bee
to
the
men
by
whom
this
offence
commeth
;
For
vs
,
that
rule
of
Saint
Bernard
shall
clearely
acquit
vs
,
before
God
,
CHAP.
III.
The
reformed
vniustly
charged
with
noueltie
,
heresie
,
schisme
.
The
Church
of
Rome
is
sicke
;
(
Lutherus
porrexit
)
Luther
,
saith
hee
,
gaue
the
World
a
potion
violent
,
and
bitter
;
what
euer
it
were
,
I
wish
it
may
breed
some
good
health
in
the
bodie
of
Christian
people
,
so
miserably
foule
with
all
kinds
of
euils
.
Neuer
did
Luther
meane
to
take
away
the
life
of
that
Church
,
but
the
sicknesse
;
This
that
was
meant
to
the
Churches
health
,
proues
the
Physitians
disease
;
so
did
the
bitternesse
of
our
wholsome
draughts
offend
,
that
we
are
beaten
out
of
doores
;
Woe
is
mee
,
this
cruell
vncharitablenesse
is
it
,
that
hath
brought
this
miserable
calamitie
vpon
distracted
Christendome
;
Surely
,
CHAP.
IIII.
The
Church
of
Rome
guiltie
of
this
Schisme
.
For
first
;
(
to
lay
a
sure
ground
;
)
Nothing
can
be
more
plaine
then
that
the
Romane
is
a
particular
Church
,
as
the
Fathers
of
Basil
well
distinguish
it
,
not
the
vniuersall
;
though
we
take
in
the
Churches
of
her
subordination
or
correspondence
:
This
truth
we
might
make
good
by
authoritie
,
if
our
very
senses
did
not
saue
vs
the
labour
,
Secondly
,
Answer
of
the
Bishop
of
S.
Dauids
Chapl.
to
Fisher
.
Nec
Papa
,
nec
Episcopus
proprie
potest
propositionem
alihaereticare
,
No
particular
Church
(
to
say
nothing
of
the
vniuersall
since
the
Apostolike
times
)
can
haue
power
to
make
a
fundamental
point
of
faith
;
It
may
explane
or
declare
,
it
cannot
create
Articles
.
Thirdly
,
Only
an
errour
against
a
point
of
faith
is
Heresie
.
Fourthly
,
Those
points
wherein
wee
differ
from
the
Romanists
are
they
,
which
only
the
Church
of
Rome
hath
made
fundamentall
,
and
of
Faith
.
Fiftly
,
The
reformed
,
therefore
,
Hee
is
properly
an
Hereticke
,
[
*
](A02563-e4520-b)
*
Subesse
Romano
,
&c.
Extr.
de
maior
.
&
obe●
.
vnam
,
&c.
Boniface
;
or
[
t
](A02563-e4540-b)
t
S●lu
.
Prier
.
Epitom
.
resp.
ad
Luther
.
l.
2.
c.
7.
Syluester
Prierius
.
Quicunque
non
,
&c.
Whosoeuer
doth
not
relie
himselfe
vpon
the
Doctrine
of
the
Romane
Church
,
and
of
the
Bishop
of
Rome
as
the
infallible
rule
of
faith
,
from
which
euen
the
Scripture
it selfe
receiues
her
force
,
he
is
an
Hereticke
.
Whence
followes
that
the
Church
of
Rome
condemning
and
eiecting
those
for
Heretickes
which
are
not
,
is
the
authour
of
this
wofull
breach
in
the
Church
of
God
.
I
shall
therefore
,
I
hope
,
abundantly
satisfie
all
wise
and
indifferent
Readers
,
if
I
shall
show
that
those
points
which
wee
refuse
,
and
oppose
,
are
no
other
then
such
,
as
by
the
confessions
of
ingenuous
authors
of
the
Romane
part
,
Diodorus
Siculus
reports
,
that
he
who
would
bring
in
any
new
Law
amongst
them
to
the
preiudice
of
the
old
,
should
come
with
an
halter
about
his
necke
into
the
assembly
,
and
there
,
either
make
good
his
proiect
,
or
die
.
For
,
howeuer
in
humane
Constitutions
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
vs
therefore
addresse
our selues
roundly
to
our
promised
taske
;
and
make
good
the
noueltie
,
and
vnreasonablenesse
of
those
points
we
haue
reiected
;
Out
of
too
many
Controuersies
disputed
betwixt
vs
,
we
select
only
some
principall
;
and
out
of
infinite
varieties
of
euidence
,
some
few
irrefragable
testimonies
.
CHAP.
V.
The
newnesse
of
the
Article
of
Iustification
by
inherent
righteousnesse
.
TO
begin
with
Iustification
.
11.
professes
what
they
meant
to
haue
dispatcht
in
15.
dayes
;
cost
seuen
moneths
worke
.
Vnica
formalis
causa
est
iu●titia
Dei
non
qua
ipsa
iustus
est
,
sed
qua
nos
iustos
facit
,
&c.
Concil.
Trid.
sess.
6.
The
Tridentine
Fathers
,
in
their
seauen
moneths
debating
of
this
point
,
haue
so
cunningly
set
their
words
,
that
the
errour
which
they
would
establish
,
might
seeme
to
be
either
hid
,
or
shifted
;
Yet
,
at
the
last
,
they
so
far
declare
themselues
,
as
to
determine
,
that
the
only
formall
cause
of
our
Iustification
is
Gods
Iustice
,
not
by
which
he
himselfe
is
Iust
,
but
by
which
he
makes
vs
iust
;
wherewith
being
endowed
by
him
wee
are
renewed
in
the
spirit
of
our
mindes
,
and
are
not
only
reputed
,
but
are
made
truly
iust
,
receiuing
euery
man
his
owne
measure
of
Iustice
,
which
the
Holy
Ghost
diuides
to
him
,
according
to
each
mans
predisposition
of
himselfe
,
It
must
bee
onely
vnder
the
garment
of
our
elder
Brother
,
that
wee
dare
come
in
for
a
blessing
;
His
righteousnesse
made
ours
by
faith
,
is
that
whereby
wee
are
iustified
in
the
sight
of
God
;
This
doctrine
is
that
which
is
blasted
with
a
Tridentine
curse
.
Heare
now
the
historie
of
this
doctrine
of
Iustification
,
related
by
their
Andrew
Vega
(
de
Iustif
.
l.
7.
c.
24.
)
Magna
fuit
,
&c.
Some
ages
since
(
saith
hee
)
there
was
a
great
concertation
amongst
Diuines
,
what
should
bee
the
formall
cause
of
our
Iustification
:
some
thought
it
to
be
no
created
iustice
,
infused
into
man
,
but
only
the
fauour
and
mercifull
acceptation
of
God
.
In
which
opinion
the
Master
of
Sentences
is
thought
by
some
to
haue
beene
:
Others
whose
opinion
is
more
common
,
and
probable
,
held
it
to
bee
some
created
qualitie
informing
the
soules
of
the
iust
;
This
opinion
was
allowed
in
the
Councell
of
Vienna
:
And
,
the
Schoole-doctors
after
the
Master
of
Sentences
deliuered
this
not
as
probable
only
,
but
as
certaine
:
Afterwards
,
when
some
defended
the
opposite
part
to
be
more
probable
,
it
seemed
good
to
the
holy
Synode
of
Trent
,
thus
to
determine
it
.
So
as
,
till
the
late
Councell
of
Trent
(
by
the
confession
of
Vega
himselfe
)
this
opinion
was
maintayned
,
as
probable
only
;
not
as
of
faith
:
It
is
not
the
Logick
of
this
point
,
we
striue
for
;
It
is
not
the
Grammer
;
it
is
the
Diuinitie
:
What
is
that
whereby
wee
stand
acquitted
before
the
righteous
Iudge
,
whether
our
inherent
Iustice
,
or
Christs
imputed
Iustice
apprehended
by
faith
;
Yet
in
the
next
Chapter
he
corrects
this
propter
in
Chemnitius
;
and
expresses
it
by
per.
l.
2.
c.
2.
Chrysost.
in
Gen.
hom.
2.
O
miserecordiae
magnitudinem
,
&c.
repenteque
iustus
apparet
.
Chrys.
in
Galat.
c.
3.
Crux
sustulit
execrationem
fides
inuexit
iustitiam
iustitiam
iustitia
vero
gratiam
spiritus
allexit
.
Ambros
.
de
Iacob
.
&
vita
beata
.
Non
operibus
iustificamur
sed
fide
,
quoniam
carnalis
infirmitas
,
&c.
Ibid.
c.
6.
Non
gloriabor
quia
mens
,
&c.
Similiter
de
Cain
&
Abel
.
l.
1.
c.
9.
de
fuga
,
sec.
c.
3
&
7.
The
Diuines
of
Trent
are
for
the
former
,
all
Antiquity
with
vs
for
the
latter
.
A
iust
Volume
would
scarce
contayne
the
pregnant
Testimonies
of
the
Fathers
to
this
purpose
.
Saint
Chrysostome
tels
vs
it
is
the
wonder
of
Gods
mercie
,
that
hee
who
hath
sinned
,
confesseth
,
is
pardo●
secured
,
and
suddenly
app●●st
;
Iust
,
but
how
?
The
〈◊〉
●ooke
away
the
Curse
(
saith
be●●ost
sweetly
.
Faith
brought
in
Righteousnesse
,
and
Righteousnesse
drew
on
the
Grace
of
the
Spirit
.
Saint
Ambrose
tels
vs
that
our
carnall
infirmitie
blemisheth
our
workes
,
but
that
the
vprightnesse
of
our
faith
couers
ours
errours
,
and
obtaines
our
pardon
;
And
professeth
that
hee
will
glory
,
not
for
that
he
is
righteous
,
but
for
that
hee
is
redeemed
,
not
for
that
he
is
void
of
sinnes
,
but
for
that
his
sinnes
are
forgiuen
him
.
But
the
sweete
and
passionate
speeches
of
Saint
Austen
,
and
Saint
Bernard
would
fill
a
Booke
alone
;
neither
can
any
reformed
Diuine
either
more
disparage
our
inherent
Righteousnesse
,
We
haue
all
therefore
,
Brethren
,
receiued
of
his
fulnesse
;
Of
the
fulnesse
of
his
mercie
,
of
the
abundance
of
his
goodnesse
haue
we
receiued
;
What
?
Remission
of
sinnes
that
we
might
be
iustified
by
faith
;
And
what
more
,
Grace
for
Grace
;
that
is
,
for
this
Grace
wherein
we
liue
by
faith
,
we
shall
receiue
another
;
saith
that
diuinest
of
the
Fathers
;
And
soone
after
;
Reioyce
in
the
Lord
;
Why
?
Because
now
yee
are
iust
;
and
whence
are
yee
iust
?
Not
by
your
owne
Merits
,
but
by
his
Grace
;
Whence
are
yee
iust
?
because
yee
are
iustified
.
Who
shall
lay
any
thing
to
the
●harge
of
Gods
Elect
?
It
sufficeth
●●ee
for
all
righteousnesse
,
that
I
haue
that
God
propitious
to
mee
,
against
whom
only
I
haue
sinned
;
All
that
he
hath
decreed
not
to
impute
vnto
mee
,
is
as
if
it
had
not
beene
;
How
pregnant
is
that
famous
profession
of
his
.
And
if
the
mercies
of
the
Lord
be
from
euerlasting
,
and
to
euerlasting
;
I
will
also
sing
the
mercies
of
the
Lord
euerlastingly
;
What
,
shall
I
sing
of
my
owne
righteousnesse
?
No
Lord
,
I
will
remember
thy
righteousnesse
,
alone
;
for
that
is
mine
too
;
Thou
art
made
vnto
me
,
of
God
,
righteousnesse
;
What
should
I
need
to
draw
downe
this
Truth
through
the
times
of
Anselme
,
Lombard
,
Bonauenture
,
Gerson
.
The
Manuell
of
Christian
Re●igion
set
forth
in
the
Prouinciall
Councell
of
Coleyne
,
SECT.
II.
The
errour
hereof
against
Scripture
.
YEt
if
age
were
all
the
quarrel●
it
were
but
light
,
For
,
thoug●
newnesse
in
diuine
Truths
is
a
iu●
cause
of
suspition
,
yet
wee
doe
no●
so
shut
the
hand
of
our
munifice●
God
,
that
he
cannot
bestow
vpon
●is
Church
new
illuminations
in
●ome
parcels
of
formerly-hidden
●erities
;
It
is
the
charge
both
of
●heir
Canus
,
and
Caietan
,
Yea
,
Enter
not
into
iudgement
with
thy
seruant
(
though
a
man
after
Gods
owne
heart
)
for
in
thy
sight
shal●
no
man
liuing
bee
iustified
.
And
i●
thou
,
Lord
,
shouldst
marke
iniquities
▪
O
Lord
,
who
shall
stand
?
wee
are
all
as
an
vncleane
thing
(
we
saith
the
Prophet
Esay
,
including
euen
himselfe
)
and
all
our
righteousnesse
are
as
filthy
ragges
▪
And
was
it
any
better
with
the
best
Saints
vnder
the
Gospell
?
I
see
(
saith
the
chosen
Vessell
)
in
my
members
,
another
law
warring
against
the
law
of
my
minde
,
and
leading
mee
captiue
to
the
law
of
sinne
,
which
is
in
my
members
.
So
as
in
many
things
wee
sinne
all
:
And
if
we
say
that
we
haue
no
sinne
,
we
doe
but
deceiue
our selues
,
and
there
is
no
truth
in
vs
.
The
latter
,
is
the
summe
of
Saint
Pauls
Sermon
at
Antioch
;
Men
and
brethren
,
that
through
this
man
is
prea●hed
to
you
forgiuenesse
of
sinnes
;
and
●y
him
all
that
beleeue
are
iustified
:
They
are
iustified
,
but
how
?
Freely
,
●y
his
Grace
:
What
Grace
?
Inherent
in
vs
,
and
working
by
vs
?
No
;
●y
Grace
are
yee
saued
through
faith
;
●nd
that
,
not
of
your selues
;
it
is
the
●ift
of
God
.
Not
of
workes
,
least
any
man
should
boast
.
Workes
are
ours
,
●ut
this
is
righteousnesse
of
God
,
which
〈◊〉
by
the
faith
of
Iesus
Christ
,
to
all
●hem
that
beleeue
.
And
how
doth
this
become
ours
?
By
his
gracious
imputation
:
Not
to
him
that
worketh
,
but
beleeueth
in
him
who
iustifieth
the
wicked
,
is
his
faith
imputed
for
righteousnesse
.
Loe
;
it
is
not
the
act
,
not
the
habit
of
faith
that
Iustifieth
,
it
is
he
that
iustifies
the
wicked
,
whom
our
faith
makes
ours
,
and
our
sinne
his
;
He
was
made
sinne
for
vs
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
That
I
may
be
found
in
him
,
not
hauing
mine
owne
righteousnesse
,
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
.
Saint
Paul
was
a
great
Saint
;
he
had
a
righteousnesse
of
his
owne
(
not
as
a
Pharisee
only
,
but
as
an
Apostle
)
but
that
which
hee
dares
not
trust
to
,
but
forsakes
;
and
cleaues
to
Gods
:
not
,
that
essentiall
righteousnesse
,
which
is
in
God
,
without
all
relation
to
vs
,
nor
that
habit
of
iustice
which
was
remayning
in
him
;
but
that
righteousnesse
,
which
is
of
God
,
Thus
being
iustified
by
faith
,
we
haue
peace
with
God
through
our
Lord
Iesus
Christ
.
For
what
can
breake
that
peace
but
our
sinnes
?
it
is
God
that
iustifies
:
And
in
that
remission
is
grounded
our
reconciliation
;
For
God
was
in
Christ
reconciling
the
world
to
himselfe
,
not
imputing
their
sinnes
vnto
them
;
but
contrarily
,
imputing
to
them
his
owne
righteousnesse
,
and
their
faith
for
righteousnesse
.
Wee
conclude
then
,
that
a
man
is
iustified
by
And
blessed
is
hee
to
whom
the
Lord
imputes
righteousnesse
without
works
:
Blessed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
Let
the
vaine
sophistry
of
carnall
minds
deceiue
it selfe
with
idle
subtilties
,
and
seeke
to
elude
the
plaine
truth
of
God
,
with
shifts
of
wit
;
we
blesse
God
for
so
cleere
a
light
;
and
dare
cast
our
soules
vpon
this
sure
euidence
of
God
;
attended
with
the
perpetuall
attestation
of
his
ancient
Church
.
SECT.
III.
Against
Reason
.
(
Nostra
siqua
est
humilis
,
&c.
)
Our
poore
Iustice
(
saith
Bernard
)
if
we
haue
any
,
it
is
true
,
but
it
is
not
pure
:
For
how
should
it
be
pure
,
where
we
cannot
but
be
faultie
?
Thus
hee
.
The
challenge
is
vnanswerable
.
To
those
that
say
they
can
keepe
Gods
Law
,
let
mee
giue
Saint
Hieromes
answere
to
his
Ctesiphon
;
In
thy
sight
shall
none
liuing
be
iustified
;
Hee
said
not
,
no
man
,
but
,
none
liuing
;
not
Euangelists
,
not
Angels
,
not
Thrones
,
not
Dominions
;
If
thou
shalt
marke
the
iniquities
euen
of
thine
Elect
,
Bernard
,
Who
shall
abide
it
?
To
say
now
that
our
actuall
iustice
,
which
is
imperfect
through
the
admixtion
of
veniall
sinnes
,
ceaseth
not
to
bee
both
true
and
(
in
a
sort
)
perfect
iustice
,
is
,
to
say
,
there
may
be
an
vniust
iustice
,
or
a
iust
iniustice
;
that
euen
muddie
water
is
cleare
,
or
a
leprous
face
beautifull
.
Besides
,
all
experience
euinceth
our
wants
:
For
as
it
is
Saint
Anstens
true
obseruation
;
Hee
that
is
renued
from
day
to
day
,
is
not
all
renued
,
and
so
much
as
he
is
not
renued
,
so
much
he
must
needs
bee
in
his
olde
corruption
;
Forgiue
vs
our
trespasses
;
Our
very
daily
indeuour
therefore
of
increasing
our
renouation
conuinceth
vs
sufficiently
of
imperfection
;
and
the
imperfection
of
our
Regeneration
conuinceth
the
impossibilitie
of
Iustification
by
such
inherent
righteousnesse
.
In
short
therefore
since
this
doctrine
of
the
Roman
Church
is
both
new
and
erroneous
;
Against
Scripture
and
reason
;
we
haue
iustly
refused
to
receiue
it
into
our
beliefe
;
and
for
such
refusall
are
vniustly
eiected
▪
CHAP.
VI.
The
newnesse
of
the
doctrine
of
Merit
.
MErit
is
next
;
If
any
man
shall
say
that
the
good
workes
of
a
man
iustified
doe
not
truly
merit
eternall
life
,
let
him
bee
Anathema
.
It
is
easie
for
errour
to
shroud
it selfe
vnder
the
ambiguitie
of
words
;
The
word
Merit
hath
been
of
large
vse
with
the
Ancient
,
who
would
haue
abhorred
the
present
sense
;
with
them
it
sounded
no
other
then
Obtayning
,
Sotus
,
Tollet
,
Pererius
,
Costerus
,
Weston
and
the
rest
of
that
straine
.
Farre
,
farre
was
the
gracious
humilitie
of
the
Ancient
Saints
from
this
so
high
a
presumption
;
Let
Saint
Basil
speake
for
his
fellowes
;
Thomas
of
Aquine
,
Durand
,
Adrian
de
Traiecto
(
afterwards
Pope
)
Clictoueus
,
and
deliuers
it
for
the
voyce
of
the
then
present
Church
;
And
,
before
him
,
Thomas
Waldensis
the
great
Champion
of
Pope
Martine
,
against
the
miscalled
Hereticks
of
his
owne
name
,
professes
him
the
sounder
Diuine
,
and
truer
Catholique
,
which
simply
denies
any
such
Merit
,
and
ascribes
all
to
the
meere
grace
of
God
,
and
the
will
of
the
giuer
.
What
should
I
need
to
darken
the
ayre
with
a
cloud
of
witnesses
,
their
Gregorie
Ariminensis
,
their
Brugensis
,
Marsilius
,
Pighius
,
Eckius
,
Ferus
,
Stella
,
Faber
Stapulensis
;
Let
their
famous
Preacher
Royard
shut
vp
all
(
Quid
●gitur
is
qui
Merita
praetendit
,
&c.
Let
Bellarmines
Tutissimum
est
,
&c.
ground
it selfe
vpon
Saint
Bernards
experimentall
resolution
,
Periculosa
habita
est
,
Perilous
is
their
dwelling
place
who
trust
in
their
owne
Merits
,
perillous
,
because
ruinous
;
All
these
and
many
more
teach
this
,
not
as
their
owne
doctrine
,
but
as
the
Churches
;
Either
they
and
the
Church
whose
voyce
they
are
,
are
Hereticks
with
vs
,
or
we
orthodoxe
with
them
;
and
they
and
wee
with
the
Ancients
.
The
noueltie
of
this
Romane
Doctrine
is
accompanied
with
Errour
;
Against
Scripture
,
against
Reason
.
SECT.
II.
Against
Scripture
.
THat
God
doth
graciously
accept
,
and
munificently
recompence
our
good
workes
,
euen
with
incomprehensible
glory
,
we
doubt
not
,
we
denie
not
;
but
this
,
either
out
of
the
riches
of
his
mercy
,
or
the
iustice
of
his
promise
;
but
that
we
can
earne
this
at
his
hands
,
out
of
the
intrinsecal
worthines
of
our
acts
,
is
a
challenge
too
high
for
flesh
and
bloud
,
yea
,
for
the
Angels
of
Heauen
.
How
direct
is
our
Sauiours
instance
of
the
seruant
comne
out
of
the
field
,
and
commanded
by
his
Master
to
attendance
.
Doth
hee
thanke
that
seruant
because
hee
did
the
things
that
were
commanded
him
?
I
trow
not
;
so
likewise
yee
,
When
yee
shall
haue
done
all
things
which
are
commanded
you
,
say
,
we
are
vnprofitable
seruants
;
Vnprofitable
perhaps
(
you
will
say
)
in
respect
of
meriting
thankes
;
not
vnprofitable
in
respect
of
meriting
wages
;
By
grace
are
yee
saued
through
faith
;
not
by
workes
of
righteousnesse
which
we
haue
done
(
at
our
best
)
but
according
to
his
mercie
he
saueth
vs
;
Were
our
saluation
of
workes
,
then
should
eternall
life
be
our
wages
,
but
now
;
The
wages
of
sinne
is
death
,
but
the
gift
of
God
is
eternall
life
through
Iesus
Christ
our
Lord
.
SECT.
III.
Against
Reason
.
IN
very
reason
,
where
all
is
of
meere
dutie
,
there
can
bee
no
merit
;
for
how
can
wee
deserue
reward
by
doing
that
which
if
we
did
not
,
we
should
offend
?
It
is
enough
for
him
that
is
obliged
to
his
taske
,
that
his
worke
is
well
taken
:
Now
,
all
that
wee
can
possibly
doe
,
and
more
,
is
most
iustly
due
vnto
God
by
the
bond
of
our
Creation
,
of
our
Redemption
;
by
the
charge
of
his
royall
Law
;
and
that
sweet
Law
of
his
Gospell
:
Nay
,
alas
,
wee
are
farre
from
beeing
able
to
compasse
so
much
as
our
dutie
;
In
many
things
we
sinne
all
.
It
is
enough
that
in
our
glory
we
cannot
sinne
;
Faber
Stapulensis
would
not
yeeld
so
much
,
and
taxeth
Thomas
for
saying
so
;
with
the
same
presumption
that
Origen
held
the
very
good
Angels
might
offend
;
We
cannot
merit
of
him
whom
we
gratifie
not
:
We
cannot
gratifie
●
man
with
his
owne
;
All
our
good
●s
Gods
alreadie
;
his
gift
,
his
proprietie
:
What
haue
wee
that
we
haue
not
receiued
?
In
all
iust
Merit
there
must
needs
be
a
due
proportion
betwixt
the
act
,
and
the
recompence
.
It
is
of
fauour
if
the
gift
exceed
the
worth
of
the
seruice
.
Now
,
what
proportion
can
bee
betwixt
a
finite
,
weake
,
imperfect
obedience
(
such
is
ours
at
the
best
)
and
an
infinite
,
full
and
most
perfect
glory
;
Ruard
.
Tapperus
)
to
expect
Heauen
as
a
poore
man
doth
an
Almes
;
rather
,
(
according
to
Saint
Austens
charge
(
Non
sit
cap●●turgidum
,
&c.
)
(
Let
not
the
hea●
bee
proud
,
that
it
may
receiue
a
Crowne
.
)
We
doe
with
all
humilitie
,
and
selfe-deiection
looke
vp
to
the
bountifull
hands
of
that
God
,
who
crowneth
vs
in
mercie
and
compassion
.
This
Doctrine
then
of
Merit
being
both
new
and
erroneous
,
hath
iustly
merited
our
reproofe
and
detestation
;
and
we
are
vniustly
censured
for
our
censure
thereof
.
CHAP.
VII
.
The
newnesse
of
the
Doctrine
of
Transsubstantiation
.
THe
point
of
Transsubstantion
is
iustly
ranked
amongst
our
highest
differences
.
The
definition
of
the
Tridentine
Councell
is
herein
beyond
the
wont
)
cleare
,
(
Species
)
semblances
or
shewes
only
of
Bread
,
and
Wine
remaining
;
Now
let
vs
inquire
how
old
this
piece
of
faith
is
;
In
synaxi
sero
,
&c.
It
was
late
ere
the
Church
defined
Transsubstantiation
(
saith
Erasmus
:
)
For
,
of
so
long
it
was
(
saith
hee
)
held
sufficient
to
beleeue
that
the
true
Bodie
of
Christ
was
there
,
whether
vnder
the
consecrated
Bread
,
or
howsoeuer
.
And
how
late
was
this
?
Scotus
shall
tell
vs
;
(
Ante
Concilium
Lateranense
)
Before
the
Councell
of
Lateran
,
Transsubstantiation
was
no
point
of
faith
;
Gabriel
Biel
seconds
him
)
(
non
admodum
antiquam
)
that
this
doctrine
of
Transsubstantiation
is
not
very
ancient
.
Surely
,
if
wee
yeeld
the
vtmost
time
,
wherein
Bellarmine
can
plead
the
determination
of
this
point
,
(
saltem
ab
annis
quingentis
,
&c.
)
Fiue
hundred
yeares
agoe
;
so
long
,
saith
he
,
at
least
was
this
opinion
of
Transsubstantiation
vpon
paine
of
a
curse
established
in
the
Church
:
The
Church
,
but
what
Church
?
The
Roman
,
ywis
,
not
the
Greeke
.
That
word
of
Peter
Martyr
is
true
,
That
the
Greeks
euer
abhorred
from
this
opinion
of
Transsubstantiation
;
In
so
much
as
at
the
shutting
vp
of
the
Florentine
Councell
,
which
was
but
in
the
yeare
1539.
when
there
was
a
kind
of
agreement
betwixt
the
Greekes
and
Latines
about
the
Procession
of
the
Holy
Ghost
,
As
for
the
Ancients
of
either
the
Greeke
or
Latine
Church
,
they
are
so
farre
from
countenancing
this
opinion
,
Duraeus
;
Si
vel
vnum
,
&c.
If
you
can
bring
me
but
one
testimonie
of
sincere
antiquitie
,
whereby
it
may
appeare
that
the
bread
is
transubstantiate
into
the
flesh
of
Christ
,
I
will
yeeld
my
cause
.
It
is
true
that
there
are
faire
flourishes
made
of
a
large
Iurie
of
fathers
,
giuing
their
verdict
this
way
;
In
so
much
as
Cardinall
Bellarmine
himselfe
is
faine
to
confesse
a
verie
high
hyperbole
in
their
speeches
(
Non
est
nouum
)
It
is
no
vnusuall
thing
(
saith
he
)
with
the
Ancients
,
and
especially
Irenaeus
,
Hilarie
,
Nyssen
,
Cyrill
,
and
others
,
to
say
that
our
bodies
are
nourished
by
the
holy
Eucharist
.
Neither
doe
they
vse
lesse
height
of
speech
(
as
our
learned
Bishop
hath
particularly
obserued
)
in
expressing
our
participation
of
Christ
in
Baptisme
,
Neither
haue
their
beene
wanting
some
of
the
Classicall
leaders
of
their
schooles
,
which
haue
confessed
more
probabilitie
of
ancient
euidence
for
Consubstantiation
,
then
for
this
change
.
Certainely
,
neither
of
them
both
entred
euer
into
the
thoughts
of
those
holy
men
,
how
euer
the
sound
of
their
words
haue
vndergone
a
preiudiciall
mistaking
.
Whereas
the
sentences
of
those
Ancients
against
this
mis-opinion
are
direct
,
punctuall
,
absolute
,
conuictiue
,
and
vncapable
of
any
other
reasonable
sense
.
What
can
bee
more
choaking
then
that
of
their
Pope
Gelasius
aboue
a
thousand
yeares
since
(
Et
tamen
,
[
a
](A02563-e8550-b)
a
Contr.
Tryphon
.
Iustine
,
[
b
](A02563-e8570-b)
b
Hom.
7.
in
Leuit.
Origen
,
[
c
](A02563-e8600-b)
c
De
Coena
Dom.
Cyprion
,
[
d
](A02563-e8620-b)
d
In
Epitaph
.
Caesarij
,
&
ad
ciues
Nazaian
.
Nazianzen
,
[
e
](A02563-e8640-b)
e
L.
de
Baptis
.
Basil
,
[
f
](A02563-e8660-b)
f
In
Esa.
66.
Hierome
,
[
g
](A02563-e8690-b)
g
Lib.
8.
de
Trin.
Hillary
,
[
h
](A02563-e8720-b)
h
In
Ioan.
l.
3.
c.
34.
Cyril
,
[
i
](A02563-e8760-b)
i
Hom.
27.
Macarius
,
[
k
](A02563-e8790-b)
k
Lib.
de
Corp.
&
Sang.
&c.
Albin
.
in
Ioa
●
.
c.
6.
Bertram
,
besides
those
whom
I
formerly
cited
.
Of
all
others
(
which
I
haue
not
found
pressed
by
former
Authors
)
that
of
our
Albinus
or
Alcuinus
,
Bedaes
learned
Scholler
(
who
liued
in
the
time
of
Charles
the
Great
)
seemes
to
mee
most
full
and
pregnant
.
Hoc
est
ergo
,
this
is
therefore
to
eate
that
flesh
,
and
to
drinke
that
bloud
to
remayne
in
Christ
and
to
haue
Christ
remayning
in
vs
;
so
as
he
that
remaynes
not
in
Christ
,
and
in
whom
Christ
remayneth
not
,
without
doubt
doth
not
spiritually
eat
his
flesh
,
although
carnally
and
visibly
hee
chew
the
Sacrament
of
his
Bodie
and
Bloud
with
his
teeth
:
Neither
is
this
his
single
testimonie
,
Behold
now
thou
speakest
plainly
,
and
speakest
no
Parable
.
At
last
,
ignorance
and
misunderstanding
brought
forth
this
Monster
of
opinion
,
which
superstition
nursed
vp
,
but
fearefully
and
obscurely
,
and
not
without
much
scope
of
contrary
iudgements
;
till
after
Pope
Nicholas
had
made
way
for
it
in
his
proceedings
against
Barengarius
(
by
so
grosse
an
expression
as
the
Glosse
is
faine
to
put
a
caueat
vpon
)
Anno
1060.
the
Laterane
Councell
authorized
it
for
a
matter
of
faith
,
Thus
young
is
Transsubstantiation
;
Let
Scripture
and
Reason
show
how
erroneous
.
Transsubstantiation
.
SECT.
II.
Against
Scripture
.
WEre
it
not
that
men
doe
wilfully
hoodwinke
themselues
with
their
own
preiudice
,
the
Scripture
is
plaine
enough
;
For
the
mouth
that
said
of
bread
,
This
is
my
Bodie
,
said
also
of
the
same
bodie
,
My
flesh
is
meate
indeed
,
long
before
there
can
be
any
plea
of
Transsubstantiation
;
I
am
the
bread
that
came
downe
from
Heauen
;
so
was
he
Manna
to
the
Iewes
as
he
is
bread
to
vs
;
And
,
Saint
Paul
sayes
of
his
Corinths
,
Yee
are
the
body
of
Christ
;
yet
not
meaning
any
transmutation
of
substance
.
And
in
those
words
wherein
this
powerfull
conuersion
is
placed
,
hee
sayes
only
,
This
is
,
not
,
This
is
,
This
is
,
implyes
it
alreadie
done
.
He
addes
,
This
is
my
Bodie
;
His
true
naturall
humane
Bodie
was
there
with
them
,
tooke
the
Bread
,
brake
it
,
gaue
it
,
eat
it
;
if
the
Bread
were
now
the
Bodie
of
Christ
,
either
hee
must
haue
two
bodies
there
,
or
else
the
same
bodie
is
by
the
same
bodie
taken
,
broken
,
eaten
,
and
is
(
the
while
)
neither
taken
,
nor
broken
,
nor
eaten
;
which
is
giuen
for
you
;
This
was
the
bodie
which
was
giuen
for
them
,
betrayed
,
crucified
,
humbled
to
the
death
;
not
the
glorious
bodie
of
Christ
,
which
should
bee
capeable
of
ten
thousand
placcs
at
once
,
both
in
Heauen
,
and
Earth
;
inuisible
,
incircumscriptible
:
Lastly
,
he
addes
,
Doe
this
in
remembrance
of
mee
;
Remembrance
implyes
an
absence
;
neither
can
wee
more
bee
said
to
remember
that
which
is
in
our
present
sense
,
then
to
see
that
which
is
absent
.
Besides
,
that
the
great
Doctour
of
the
Gentiles
tels
vs
that
after
consecration
,
it
is
bread
which
is
broken
and
eaten
;
neither
is
it
lesse
then
fiue
times
so
called
after
the
pretended
change
.
Shortly
;
Christ
as
man
was
in
all
things
like
to
vs
except
sinne
;
For
the
heauens
must
receiue
him
till
the
times
of
the
restitution
of
all
things
;
He
is
not
at
once
in
many
distant
places
of
the
earth
,
for
the
Angell
euen
after
his
Resurrection
,
sayes
,
He
is
not
here
,
for
he
is
risen
.
SECT.
III.
Transsubstantiation
against
Reason
.
NEuer
did
,
or
can
reason
triumph
so
much
ouer
any
prodigious
Paradoxe
,
as
it
doth
ouer
this
.
In
so
much
as
the
Patrones
of
it
are
faine
to
disclaime
the
sophistry
of
reason
,
and
to
stand
vpon
the
suffrages
of
faith
,
and
the
plea
of
Miracles
.
We
are
not
they
,
Wee
know
there
are
wonders
in
Diuinitie
fit
for
our
adoration
,
not
fit
for
our
comprehending
;
But
withal
we
know
,
that
if
some
Theologicall
truths
bee
aboue
right
reason
,
yet
neuer
any
against
it
;
for
all
veritie
complyes
with
it selfe
,
as
springing
from
one
and
the
same
Fountaine
;
This
opinion
,
therefore
,
wee
receiue
not
;
It
giues
a
false
bodie
to
the
Sonne
of
God
making
that
,
euery
day
,
of
bread
,
by
the
power
of
wordes
,
which
was
made
once
of
the
substance
of
the
Virgin
,
by
the
Holy
Ghost
.
It
so
separates
accidents
from
their
subiects
,
that
they
not
only
can
subsist
without
them
,
but
can
produce
the
full
effects
of
substances
;
so
as
bare
accidents
are
capeable
of
accidents
;
so
as
of
them
substances
may
be
either
made
,
or
nourished
.
Lastly
,
it
puts
into
the
hands
of
euery
Priest
,
power
to
doe
,
euery
day
,
a
greater
Miracle
,
then
God
did
in
the
Creation
of
the
World
,
for
in
that
,
the
Creatour
made
the
Creature
;
but
in
this
,
the
Creature
daily
makes
the
Creatour
.
Since
then
this
opinion
is
both
new
,
and
conuinced
to
bee
grossely
erroneous
by
Scripture
,
and
reason
,
iustly
haue
we
professed
our
detestation
of
it
;
and
,
for
that
,
are
vniustly
eiected
.
CHAP.
VIII
.
The
newnesse
of
the
Halfe-Communion
.
THe
noueltie
of
the
Halfe-Sacrament
,
or
dry
Communion
,
deliuered
to
the
Laitie
,
is
so
palpable
,
as
that
the
Patrones
of
it
,
in
the
presumptuous
Councell
of
Constance
,
True
;
but
the
full
age
of
this
(
Diutissimè
)
is
openly
and
freely
calculated
by
their
Cassander
.
Yea
,
their
Vasquez
drawes
it
yet
lower
,
Negare
non
,
&c.
We
cannot
deny
that
in
the
Latin
Church
there
was
the
vse
of
both
kinds
,
and
that
it
so
continued
vntill
the
dayes
of
Saint
Thomas
,
which
was
about
the
yeare
of
God
1260.
Thus
it
was
in
the
Romane
Church
;
but
as
for
the
Greeke
;
the
World
knowes
it
did
neuer
but
communicate
vnder
both
kindes
.
These
open
Confessions
,
spare
vs
the
labour
of
quoting
the
seuerall
testimonies
of
all
Ages
;
Else
it
had
beene
easie
to
show
how
in
the
Lyturgy
of
Saint
Basil
and
Chrysostome
,
the
Priest
was
wont
to
pray
,
One
cup
distributed
to
all
;
to
haue
descended
along
,
through
the
cleere
records
of
S.
Cyprian
,
Hierome
,
Ambrose
,
Augustine
,
Leo
,
Gelasius
,
Paschasius
and
others
to
the
verie
time
of
Hugo
and
Lombard
,
and
our
Halensis
;
And
to
show
,
how
S.
But
,
what
need
allegations
to
proue
a
yeelded
truth
?
so
as
this
haluing
of
the
Sacrament
is
a
meere
noueltie
of
Rome
,
and
such
a
one
,
SECT.
II.
Halfe
Communion
against
Scripture
.
NEither
shall
wee
need
to
vrge
Scripture
;
when
it
is
plainely
confessed
by
the
late
Councels
of
Lateran
and
Trent
,
that
this
practice
varies
from
Christs
institution
;
Take
and
eat
,
to
the
same
also
he
sayd
,
Drinke
ye
all
of
this
;
So
as
by
the
same
reason
,
our
Sauiour
hath
giuen
no
command
at
all
vnto
the
Laitie
to
eat
,
or
drinke
;
and
so
this
blessed
Sacrament
should
bee
to
all
Gods
people
(
the
Priests
onely
excepted
)
arbitrarie
and
vnnecessarie
:
But
the
great
Doctor
of
the
Gentiles
is
the
best
Commenter
vpon
his
master
,
who
writing
to
the
Church
of
God
at
Corinth
,
(
Probet
seipsum
)
Let
euerie
man
examine
himselfe
,
&c.
and
so
let
him
eat
of
that
bread
,
and
drinke
of
that
cup.
SECT.
III.
Halfe
Communion
against
reason
.
IN
this
practice
,
reason
is
no
lesse
their
enemie
;
Though
it
bee
but
a
mans
testament
,
yet
if
it
be
confirmed
,
no
man
disanulleth
it
,
(
saith
S.
Paul
.
)
How
much
lesse
shall
flesh
and
bloud
presume
to
alter
the
last
will
of
the
Sonne
of
God
;
and
that
in
so
materiall
a
point
,
as
vtterly
destroyes
the
institution
.
For
as
our
learned
Bishop
of
Carlile
argues
truly
;
Halfe
a
man
is
no
man
,
And
as
well
might
they
take
away
the
bread
,
as
the
cup
;
both
depend
vpon
the
same
ordination
:
It
is
only
the
command
of
Christ
that
makes
the
bread
necessarie
:
the
same
command
of
Christ
equally
enioynes
the
cup
;
both
doe
either
stand
,
or
fall
vpon
the
same
ground
.
The
pretence
of
concomitancie
is
so
poore
a
shift
,
that
it
hurts
them
rather
,
for
if
by
vertue
thereof
the
body
of
Christ
is
no
lesse
in
the
wine
,
then
the
bloud
is
in
the
bread
,
it
will
necessarily
follow
,
that
they
might
as
well
hold
backe
the
bread
,
and
giue
the
cup
;
as
hold
backe
the
cup
,
and
giue
the
bread
:
And
could
this
mysterie
bee
hid
from
the
eyes
of
the
blessed
Author
of
this
Sacrament
?
Will
these
men
bee
wiser
then
the
wisdome
of
his
Father
?
If
hee
knew
this
,
and
saw
the
wine
yet
vsefull
,
who
dares
abrogate
it
,
and
if
hee
had
not
seene
it
vsefull
,
why
did
hee
not
then
spare
the
labour
and
cost
of
so
needlesse
an
element
?
Lastly
,
the
bloud
that
is
here
offered
vnto
vs
,
is
that
which
was
shed
for
vs
;
that
which
was
shed
from
the
body
,
is
not
in
the
body
,
in
vaine
therefore
is
concomitancie
pleaded
for
a
separated
bloud
.
Shortly
then
,
this
mutilation
of
the
Sacrament
being
both
confessedly
late
,
and
extremely
iniurious
to
God
and
his
people
;
and
contrarie
to
Scripture
and
reason
,
is
iustly
abandoned
by
vs
;
and
wee
for
abandoning
it
vniustly
censured
.
CHAP.
IX
.
The
newnesse
of
the
Missall
Sacrifice
.
IT
sounds
not
more
prodigiously
,
that
a
Priest
should
euerie
day
make
his
God
,
then
that
hee
should
sacrifice
him
.
Antiquitie
would
haue
as
much
abhorred
the
sense
,
as
it
hath
allowed
the
word
.
Nothing
is
more
ordinarie
with
the
Fathers
,
then
to
call
Gods
Table
an
Altar
,
the
holy
Elements
an
Oblation
,
S.
Chrysostome
reckons
ten
kindes
of
Sacrifice
,
and
at
last
(
as
hauing
forgotten
it
)
addes
the
eleuenth
;
All
which
we
well
allow
;
SECT.
II.
Sacrifice
of
the
Masse
against
Scripture
.
HOw
plaine
is
the
Scripture
;
whiles
it
tells
vs
that
our
High
Priest
needeth
not
daily
,
as
those
High
Priests
(
vnder
the
Law
)
to
offer
vp
sacrifice
,
first
for
his
own
sins
,
then
,
for
the
peoples
;
We
are
sanctified
through
the
offering
of
the
bodie
of
Iesus
Christ
,
once
for
all
.
And
euerie
High
Priest
standeth
daily
ministring
and
offering
oftentimes
the
same
sacrifices
which
can
neuer
take
away
sinnes
;
But
this
man
after
hee
had
offered
one
sacrifice
for
sinnes
,
for
euer
sate
downe
on
the
right
hand
of
God
;
from
henceforth
expecting
till
his
enemies
be
made
his
footstoole
:
For
by
one
offering
hee
hath
perfected
for
euer
them
that
are
sanctified
.
Now
let
the
vaine
heads
of
men
seeke
subtill
euasions
in
the
different
manner
of
this
offering
,
That
I
may
not
say
they
build
herein
what
they
destroy
;
for
an
vnbloudie
Sacrifice
,
in
this
sense
,
can
bee
no
other
then
figuratiue
,
and
commemoratiue
.
Is
it
really
propitiatorie
?
SECT.
III.
Missall
Sacrifice
against
reason
.
IN
reason
,
there
must
be
in
euerie
Sacrifice
(
as
Cardinall
Bellarmine
grants
)
a
destruction
of
the
thing
offered
;
and
shall
we
say
that
they
make
their
Sauiour
to
crucifie
him
againe
?
Suppose
we
then
the
true
humane
flesh
,
bloud
,
and
bone
of
Christ
,
God
and
man
,
really
and
corporally
made
such
by
this
Transsubstantiation
,
Whether
is
more
horrible
to
crucifie
,
or
to
eat
it
?
By
this
rule
it
is
the
Priests
teeth
,
and
not
his
tongue
,
that
makes
Christs
bodie
a
sacrifice
:
By
this
rule
it
shall
be
(
hostia
)
an
host
,
when
it
is
not
a
Sacrifice
;
and
a
reserued
host
is
no
Sacrifice
,
howsoeuer
consecrated
.
And
what
if
a
mouse
,
or
other
vermin
,
Lastly
,
sacrificing
is
an
act
done
to
God
;
if
then
eating
bee
sacrificing
,
The
Priest
eats
his
God
to
his
God
;
Quorum
Deus
venter
.
Whiles
they
in
vaine
studie
to
reconcile
this
new-made
Sacrifice
of
Christ
already
in
heauen
,
with
(
Iube
haec
perferri
)
Command
these
to
be
carried
by
the
hands
of
thine
holy
Angels
to
thine
high
Altar
in
Heauen
,
in
the
sight
of
thy
diuine
Maiestie
:
Wee
conclude
,
That
this
proper
and
propitiatorie
Sacrifice
of
the
Masse
,
as
a
new
,
vnholy
,
vnreasonable
sacrifice
is
iustly
abhorred
by
vs
,
and
wee
for
abhorring
it
vniustly
eiected
.
CHAP.
X.
Newnesse
of
Image-worship
.
AS
for
the
setting
vp
,
and
worshipping
of
Images
,
wee
shall
not
neede
to
climbe
so
high
,
as
Arnobius
,
or
Origen
,
or
the
Councell
of
Eliberis
,
Anno
305.
Or
to
that
fact
and
historie
of
Epiphanius
,
(
Videlicet
ideo
haberi
picturas
,
&c.
)
That
Images
are
kept
not
to
bee
adored
and
worshipped
,
but
that
the
ignorant
by
beholding
those
pictures
might
,
as
by
written
records
,
be
put
in
minde
of
what
hath
beene
formerly
done
,
and
bee
thereupon
stirred
vp
to
pietie
;
And
the
same
Author
tells
vs
,
that
(
Sanioribus
scholasticis
displicet
&c.
)
the
sounder
Schoole-men
disliked
that
opinion
of
Thomas
Aquine
,
who
held
that
the
Image
is
to
be
worshipped
with
the
same
adoration
,
which
is
due
to
the
thing
represented
by
it
;
reckoning
vp
Durand
,
Holcot
,
Biel.
Not
to
spend
many
words
in
a
cleere
case
.
What
the
iudgement
and
practice
of
our
Ancestors
in
this
Iland
was
,
concerning
this
point
,
appeares
sufficiently
by
the
relation
of
Roger
Houeden
our
Historian
;
But
,
good
Lord
,
how
apt
men
are
to
raise
or
beleeue
lies
for
their
owne
aduantages
?
Vspergensis
,
Constantine
,
Anno
714.
wherein
the
worship
of
Images
was
publiquely
decreed
;
the
occasion
whereof
was
this
:
Egwin
the
Monke
,
(
after
made
Bishop
)
had
a
vision
from
God
,
wherein
hee
was
admonished
to
set
vp
the
Image
of
the
Mother
of
God
,
in
his
Church
.
The
matter
was
debated
;
and
brought
before
the
Pope
in
his
See
Apostolike
;
There
,
Egwin
was
sworne
to
the
truth
of
his
vision
.
Thereupon
Pope
Constantine
sent
his
Legate
Boniface
into
England
;
who
called
a
Councell
at
London
;
wherein
,
after
proofe
made
of
Egwins
visions
,
there
was
an
act
made
for
Image-worship
.
A
figment
so
grosse
,
that
euen
their
Baronius
and
Binius
fall
foule
vpon
it
,
with
a
(
facile
inducimur
,
&c.
)
we
are
easily
induced
to
beleeue
it
to
be
a
lie
.
Their
ground
is
,
that
it
is
destitute
of
all
testimony
of
Antiquitie
;
and
besides
,
that
it
doth
directly
crosse
the
report
of
Beda
,
who
tells
vs
that
our
English
,
together
with
the
Gospell
,
receiued
the
vse
of
Images
from
their
Apostle
Augustine
;
and
therefore
needed
not
any
new
vision
for
the
entertainment
thereof
.
Let
vs
inquire
then
a
little
into
the
words
of
Beda
;
At
illi
(
but
they
,
Augustine
and
his
fellowes
)
non
daemoniaca
&c.
came
armed
not
with
the
power
of
Deuils
,
but
of
God
,
bearing
a
siluer
Crosse
for
their
Standard
,
and
the
image
of
our
Lord
and
Sauiour
painted
in
a
Table
,
and
singing
Letanies
both
for
the
saluation
of
themselues
,
and
of
them
whom
they
came
to
conuert
.
Thus
he
.
This
shewes
indeed
,
that
Augustine
and
his
fellowes
brought
Images
into
England
,
vnknowne
here
before
;
(
A
point
worthy
of
good
obseruation
)
but
how
little
this
proues
the
allowed
worship
of
them
,
will
easily
appeare
to
any
reader
,
if
hee
consider
,
that
Gregorie
the
first
and
Great
was
he
,
that
sent
this
Augustine
in
England
,
whose
iudgement
concerning
Images
is
cleerely
published
by
himselfe
to
all
the
world
in
his
fore-cited
Epistle
,
absolutely
condemning
their
adoration
;
Augustine
should
haue
been
an
ill
Apostle
,
if
he
had
herein
gone
contrarie
to
the
will
of
him
that
sent
him
.
If
withall
he
shall
consider
,
that
within
the
verie
same
centurie
of
yeeres
,
the
Clergie
of
England
,
by
Albinus
Bedes
Scholler
,
sent
this
publique
declaration
of
their
earnest
disauowing
both
of
the
doctrine
and
practice
of
Image-worship
.
SECT.
II.
Image
Worship
against
Scripture
.
AS
for
Scripture
.
We
need
not
to
goe
further
then
the
verie
second
Commandement
;
the
charge
whereof
is
so
ineuitable
,
that
it
is
very
ordinarily
(
doubtlesse
,
in
the
guiltinesse
of
an
apparent
checke
)
left
out
in
the
deuotionall
Bookes
to
the
people
.
[
m
](A02563-e11830-b)
m
Azorius
Institut.
l.
9.
c.
6.
cites
for
this
opinion
.
Alex.
p.
3.
q.
30.
memb.
3.
art.
3.
Albert.
3.
d.
9.
art.
4.
Bonauent.
3.
d.
9
1.
q.
Richard
.
3.
d.
9.
art
2.
q
1.
Palud.
3.
d.
9.
q.
1.
Marsil.
3.
q.
8.
Henriq
.
quod·
lib.
10
q.
6.
Cent.
2.
c.
5.
Others
,
since
they
cannot
raze
it
out
,
would
faine
limit
it
to
the
Iewes
,
pretending
that
this
precept
against
the
worship
of
Images
was
only
Temporall
,
and
Ceremoniall
,
and
such
as
ought
not
to
be
in
force
vnder
the
Times
of
the
Gospell
;
Wherin
they
recal
to
my
thoughts
that
which
Epiphanes
the
sonne
of
Carpocrates
answered
,
When
his
lust
was
checked
with
the
command
of
(
Non
concupisces
)
.
True
,
said
hee
,
that
is
to
be
vnderstood
of
the
Heathen
,
whose
Wiues
and
Sisters
wee
may
not
indeed
lust
after
.
Some
more
modest
spirits
are
ashamed
of
that
shift
,
and
fly
to
the
distinction
of
Idols
and
Images
;
a
distinction
,
without
a
difference
;
of
their
making
,
not
of
Gods
;
Of
whom
we
neuer
learned
other
,
sept.
simulachr
.
vers
.
Acts
7.41
.
&
15.20
.
1.
Cor.
12.2
.
1.
Iohn
5.21
.
then
that
as
euery
Idoll
is
an
Image
of
something
so
euery
Image
worshipped
turnes
Idoll
:
The
Language
differs
,
not
the
thing
it selfe
:
To
be
sure
,
God
takes
order
for
both
,
Yee
shall
make
you
no
Idoll
,
nor
grauen
Image
,
neither
reare
you
vp
any
standing
Image
,
neither
shall
you
set
vp
any
Image
of
stone
in
your
Land
to
bow
downe
to
it
;
Yea
,
as
their
owne
vulgar
turnes
it
,
Non
facies
tibi
,
&c.
statuam
,
Thou
shalt
not
set
thee
vp
a
Statue
which
God
hateth
.
The
Booke
of
God
is
full
of
his
indignation
against
this
practice
.
Wee
may
well
shut
vp
all
with
that
curse
in
Mount
Geresim
,
Cursed
bee
the
man
that
maketh
any
grauen
,
or
molten
Image
,
an
abhomination
vnto
the
Lord
;
the
worke
of
the
hands
of
the
craftsman
,
and
putteth
it
in
a
secret
place
.
And
all
the
people
shall
say
,
Amen
.
Surely
,
their
Durandus
after
he
hath
cited
diuers
Scriptures
against
Idols
,
as
Exod.
20.
Leuit.
26.
Deut.
4.
Numb.
21.
&c.
at
last
concludes
,
Now
because
many
eyes
are
bleared
with
a
pretence
of
worshipping
these
,
not
as
Gods
,
but
as
resemblances
of
Gods
frends
;
Let
any
indifferent
man
but
read
the
Epistle
of
Ieremie
(
Baruch
6.
)
(
canonicall
to
them
,
though
not
to
vs
)
and
compare
the
estate
and
vsage
of
those
ancient
Idols
,
with
the
present
Images
of
the
Roman
Church
,
and
if
hee
doe
not
finde
them
fully
paralleld
,
let
him
condemne
our
quarrell
of
iniustice
.
But
wee
must
needs
thinke
them
hard
driuen
for
Scripture
,
when
they
run
for
shelter
vnder
that
Text
,
which
professedly
taxeth
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
In
illicitis
Idolorum
cultibus
,
saith
Saint
Peter
.
1.
Pet.
4.3
.
We
turne
it
well
abhominable
Idolatries
.
Greg.
Val.
l.
2.
Apol.
de
Idol
.
c.
7.
Neque
absurde
profecto
putaueris
.
B.
Patrum
insinuauisse
cultum
aliquem
simulachrorum
rectum
esse
,
&c.
contra
Herbrandum
.
In
vnlawfull
Idolatries
;
speaking
of
the
Gentiles
;
Therefore
,
saith
Valentia
,
there
is
a
lawfull
worship
of
Idols
.
As
if
that
were
an
Epithete
of
fauour
,
which
is
intended
to
aggrauation
;
So
hee
that
should
call
Satan
an
vncleane
Deuill
should
imply
that
some
Deuill
is
not
vncleane
;
or
,
deceiuable
lusts
,
some
lusts
deceitlesse
;
or
hatefull
wickednesse
,
some
wickednesse
not
hatefull
;
The
man
had
forgot
that
the
Apostle
spake
of
the
heathenish
Idolatrie
;
wherein
himselfe
cannot
plead
any
colour
of
lawfulnesse
:
May
this
therefore
befrend
them
to
call
Idolatrie
abhominable
,
the
Scripture
is
theirs
;
neither
can
they
looke
for
●●y
other
countenance
from
those
sacred
monuments
.
SECT.
III.
WHat
need
wee
seeke
any
other
reason
of
Gods
prohibition
then
his
will
:
And
yet
God
himselfe
hath
giuen
abundant
reason
of
his
prohibition
of
Images
erected
to
himselfe
.
Esay
42.8
.
Si
quis
puram
creaturam
propter
quamcunque
excellentiam
colit
cultu
&
honore
maiori
quam
puro
humano
,
culius
hic
iam
accedit
ad
cultum
religiosum
&
per
cons.
ad
diuinum
Spalat.
de
Rep.
Eccl.
l.
7.
c.
12.
And
,
for
the
worship
of
Images
erected
to
himselfe
,
or
his
creature
.
I
am
the
Lord
,
that
is
my
name
,
and
my
glorie
will
I
not
giue
to
another
,
nor
my
praise
to
molten
Images
.
The
holy
ielousie
of
the
Almightie
will
not
abide
any
of
his
honour
diuided
with
his
creature
;
and
what
euer
worship
more
then
meere
humane
is
imparted
to
the
creature
,
sets
it
in
riualitie
with
our
Maker
.
The
man
is
better
then
his
picture
;
79.
Acts
10
26.
Reuel
19.10
.
Diog.
Laert.
and
if
religious
worship
will
not
bee
allowed
to
the
person
of
man
,
or
Angell
,
how
much
lesse
to
his
Image
;
Not
to
man
;
Saint
Peter
forbids
it
;
Not
to
Angell
,
himselfe
forbids
it
.
What
a
madnesse
then
is
it
for
a
liuing
man
to
stoope
vnto
a
dead
stocke
;
vnlesse
(
as
that
Cynicke
had
wont
to
speake
vnto
statues
)
to
vse
himselfe
to
repulses
?
This
curtesie
was
too
shamefull
in
the
Pagans
of
old
,
how
much
more
intolerable
in
Christians
:
And
as
for
that
last
shift
of
this
vnlawfull
deuotion
,
that
they
worship
not
the
Image
,
but
,
by
it
,
the
person
represented
;
Haec
a
Paganis
afferri
solebat
,
Nec
valebat
tunc
illa
ratio
)
Neither
would
this
colour
then
serue
,
how
can
it
hope
now
to
passe
and
finde
allowance
?
The
doctrine
therefore
and
practice
of
Image-worship
,
as
late
as
erroneous
,
is
iustly
reiected
by
vs
;
who
according
to
Saint
Ieroms
profession
,
CHAP.
XI
.
The
newnesse
of
Indulgences
and
Purgatorie
.
NOthing
is
more
palpable
then
the
noueltie
of
Indulgences
,
or
pardons
,
as
they
are
now
of
vse
in
the
Romane
Church
;
the
intolerable
abuse
whereof
,
Cornelius
Agrippa
,
Polydore
Virgil
,
and
Machiauell
(
and
who
not
?
)
tells
vs
Boniface
the
eighth
,
who
liued
Anno
1300.
was
the
first
that
extended
Indulgences
to
Purgatorie
,
the
first
that
deuised
a
Iubilee
for
the
full
vtterance
of
them
;
The
Indulgences
of
former
times
were
no
other
then
relaxations
of
Canonicall
Penances
,
which
were
enioyned
to
hainous
sinners
;
whereof
Burchard
the
Bishop
of
Wormes
set
downe
many
particulars
,
about
t●e
1020.
For
example
,
if
a
man
had
committed
wilfull
murder
,
hee
was
to
fast
fortie
dayes
together
,
in
bread
and
water
,
(
which
the
common
people
calls
a
Lent
)
and
to
obserue
a
course
of
penance
for
seuen
yeeres
after
;
Now
these
yeeres
of
penance
,
and
these
Lents
were
they
,
which
the
pardons
of
former
times
were
vsed
to
strike
off
,
or
abate
,
according
as
they
found
reason
in
the
disposition
of
the
Penitent
;
which
may
giue
light
to
those
termes
of
so
many
Lents
and
yeeres
remitted
in
former
Indulgences
.
But
that
there
should
bee
a
sacred
treasure
of
the
Church
,
wherein
are
heaped
vp
piles
of
satisfactions
of
Saints
,
whereof
onely
the
Pope
keepes
the
keyes
,
and
hath
power
to
dispense
them
where
hee
lists
,
is
so
late
a
deuice
,
that
Gregorie
of
Valence
is
forced
to
confesse
,
that
not
so
much
as
Gratian
,
or
Peter
Lombard
(
which
wrote
about
400.
yeeres
before
him
)
euer
made
mention
of
the
name
of
Indulgence
;
Well
therefore
might
Durand
&
Antonine
grant
it
not
to
bee
found
either
in
the
Scriptures
,
Iust
and
warrantable
is
that
challenge
of
learned
Chemnitius
,
[
*
](A02563-e13100-b)
*
For
well-neere
a
thousand
two
hundred
yeares
.
(
Per
annos
fermè
mille
ducentos
)
Bellarmine
instances
in
the
the
third
Councell
of
Lateran
,
about
the
yeere
1116.
wherein
Pope
Paschal
the
second
gaue
Indulgences
of
fortie
dayes
to
those
which
visited
the
threshold
of
the
Apostles
;
but
it
must
be
considered
,
that
wee
must
take
this
vpon
the
bare
word
of
Conradus
Vrspergensis
.
Secondly
,
that
this
Indulgence
of
his
is
no
other
but
a
relaxation
of
Canonicall
penance
.
For
hee
addes
,
which
Bellarmine
purposely
concealeth
(
ijs
qui
de
capitalibus
,
&c.
)
to
those
that
should
doe
penance
for
capitall
sinnes
,
hee
released
fortie
dayes
penance
;
So
as
this
instance
helpes
nothing
;
neither
are
the
rest
,
which
hee
hath
raked
together
within
the
compasse
of
a
few
preceding
yeeres
,
of
any
other
alloy
.
Neither
hath
that
Cardinall
offered
to
cite
one
Father
for
the
proofe
of
this
practice
;
the
birth
whereof
was
many
hundred
yeeres
after
their
expiration
;
but
cunningly
shifts
it
off
with
a
cleanly
excuse
,
Not
many
authors
;
hee
showes
not
one
:
And
if
many
matters
of
rite
haue
been
traduced
to
the
Church
without
notice
of
pen
,
or
presse
;
yet
,
let
it
be
showne
what
one
doctrine
,
or
practice
of
such
importance
(
as
this
is
pretended
to
bee
)
hath
escaped
the
report
,
and
maintenance
of
some
Ecclesiasticke
Writer
,
or
other
,
and
we
shall
willingly
yeeld
it
in
this
;
Till
then
,
wee
shall
take
this
but
for
a
meere
colour
,
and
resolue
that
our
honest
Roffensis
deales
plainly
with
vs
;
who
tells
vs
,
Quam
diu
nulla
fuerat
de
Purgatorio
cura
,
&c.
So
long
as
there
was
no
care
of
Purgatorie
,
no
man
sought
after
Indulgences
;
for
vpon
that
depends
all
the
opinion
of
pardons
;
If
you
take
away
Purgatorie
,
wherefore
should
wee
need
pardons
?
Since
therefore
Purgatorie
was
so
lately
knowne
,
and
receiued
of
the
whole
Church
,
who
can
maruell
concerning
Indulgences
,
that
there
was
no
vse
of
them
in
the
beginning
of
the
Church
.
Indulgences
then
began
,
after
men
had
trembled
somewhile
at
the
torments
of
a
Purgatorie
;
Thus
their
Martyr
,
not
partially
for
vs
,
but
ingenuously
out
of
the
power
of
truth
professes
the
noueltie
of
two
great
Articles
of
the
Roman
Creed
;
Purgatorie
and
Indulgences
.
Indeed
,
both
these
now
hang
on
one
string
;
Although
there
was
a
kinde
of
Purgatorie
dreamed
of
,
and
the
like
De
civitate
Dei
,
l.
21.
cap.
25.
Cypr.
contra
Demetrian
.
ad
finem
.
Hic
etiam
nobis
est
.
prompta
medela
,
Post
autem
clausa
est
omnis
medicina
salutis
.
before
their
pardons
came
into
play
:
That
deuice
peept
out
fearefully
from
Origen
;
and
pull'd
in
the
head
againe
,
as
in
Saint
Austens
time
,
doubting
to
show
it
;
Tale
aliquod
,
&c.
That
there
is
some
such
thing
(
saith
hee
)
after
this
life
it
is
not
vtterly
incredible
,
and
may
be
made
a
question
:
And
elsewhere
.
I
reproue
it
not
,
for
it
may
perhaps
be
true
.
And
yet
againe
,
as
retracting
what
hee
had
yeelded
,
resolues
;
Let
no
man
deceiue
himselfe
my
brethren
,
there
are
but
two
places
,
and
a
third
there
is
none
:
Before
whom
Saint
Cyprian
is
peremptorie
;
Quando
istinc
excessum
fuerit
;
When
wee
are
once
departed
hence
,
there
is
now
no
more
place
of
repentance
,
no
effect
of
satisfaction
;
Here
is
life
either
lost
,
or
kept
;
Gregorie
Nazianzens
verse
sounds
to
the
same
sense
.
And
Saint
Ambrose
can
say
of
his
Theodosius
,
that
being
freed
from
this
earthly
warfare
;
Fruitur
nunc
luce
perpetua
,
&c.
hee
now
enioyes
euerlasting
light
,
during
tranquillitie
,
and
triumphs
in
the
troopes
of
the
Saints
.
But
,
what
striue
wee
in
this
?
Wee
may
well
take
the
word
of
their
Martyr
,
our
Roffensis
for
both
:
And
true
Erasmus
for
the
ground
of
this
defence
;
SECT.
II.
Indulgences
and
Purgatorie
against
Scripture
.
THese
two
then
are
so
late
comne
strangers
,
that
they
cannot
challenge
any
notice
taken
of
them
by
Scripture
;
Neither
were
their
names
euer
heard
of
in
the
language
of
Canaan
;
yet
the
Wisedome
of
that
all-seeing
Spirit
,
hath
not
left
vs
without
preuentions
of
future
errours
,
in
blowing
vp
the
very
grounds
of
these
humane
deuises
.
The
first
and
mayne
ground
of
both
is
the
remainders
of
some
temporall
punishments
to
be
paid
after
the
guilt
,
and
eternall
punishment
remitted
:
The
driblets
of
veniall
sinnes
to
bee
reckond
for
,
when
the
mortall
are
defraied
.
Heare
what
God
saith
,
I
,
euen
I
,
am
he
that
blotteth
out
thy
transgressions
for
mine
owne
sake
;
and
will
not
remember
thy
sinnes
.
Loe
,
can
the
Letter
bee
read
that
is
blotted
out
?
Can
there
be
a
back-reckoning
for
that
which
shal
not
be
remembred
?
I
haue
done
away
thy
Transgressions
as
a
Cloud
:
Wash
me
,
and
I
shall
be
whiter
then
snow
:
Who
can
tell
where
the
spot
was
,
when
the
skin
is
rinced
?
If
we
confesse
our
sinnes
,
he
is
faithfull
to
forgiue
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
.
Loe
,
he
cleanseth
vs
from
the
guilt
,
and
forgiues
the
punishment
:
What
are
our
sinnes
but
debts
?
Remitte
debita
;
Forgiue
our
debts
is
our
daily
Prayer
.
Our
Sauiour
tels
the
Paralitick
,
Thy
sinnes
are
forgiuen
thee
;
The
second
ground
is
a
middle
condition
betwixt
the
state
of
eternall
life
and
death
;
of
no
lesse
torment
for
the
time
,
then
Hell
it selfe
;
whose
flames
may
burne
off
the
rust
of
our
remayning
sinnes
;
the
issues
where-from
are
in
the
power
of
the
great
Pastor
of
the
Church
:
How
did
this
escape
the
notice
of
our
Sauiour
?
Verify
,
verily
I
say
vnto
you
,
hee
that
heareth
my
Word
,
and
beleeueth
in
him
that
sent
mee
,
hath
euerlasting
life
,
and
comes
not
into
iudgement
(
as
the
Vulgar
it selfe
turnes
it
)
but
is
passed
from
death
vnto
life
;
Behold
a
present
possession
,
and
immediate
passage
,
no
iudgement
interuening
,
no
torment
;
How
was
this
hid
from
the
great
Doctor
of
the
Gentiles
,
who
putting
himselfe
into
the
common
case
of
the
beleeuing
Corinthians
,
professes
;
Wee
know
,
that
if
once
our
earthly
house
of
this
Tabernacle
bee
dissolued
,
wee
haue
a
building
of
God
,
not
made
with
hands
,
eternall
in
the
Heauens
.
The
dissolution
of
the
one
is
the
possession
of
the
other
;
here
is
no
interposition
of
time
,
of
estate
.
The
wise
man
of
old
could
say
.
The
soules
of
the
righteous
are
in
the
hand
of
God
;
and
there
shall
no
torment
touch
them
.
Vpon
their
very
going
from
vs
they
are
in
peace
.
From
their
very
dying
in
the
Lord
is
their
blessednesse
.
SECT.
III.
Indulgences
against
Reason
.
IT
is
absurd
in
reason
,
to
thinke
that
God
should
forgiue
our
Talents
,
and
arrest
vs
for
the
odde
farthings
;
Neither
is
it
lesse
absurd
to
thinke
,
that
any
liuing
soule
can
haue
superfluities
of
satisfaction
;
when
as
all
that
man
is
capable
to
suffer
,
cannot
be
sufficient
for
one
;
(
and
that
the
least
)
sin
of
his
owne
;
the
wages
whereof
is
eternall
death
.
Or
,
Or
that
the
same
pardon
which
cannot
acquit
a
man
from
one
houres
tooth-ach
,
should
be
of
force
to
giue
his
soule
ease
,
from
the
temporarie
paines
of
another
world
.
Lastly
,
guilt
and
punishment
are
relatiues
;
and
can
no
more
be
seuered
then
a
perfect
forgiuenesse
,
and
a
remaining
compensation
can
stand
together
.
This
doctrine
therefore
of
Papall
Indulgences
,
as
it
led
the
way
to
the
further
discouery
of
the
corruptions
of
the
degenerated
Church
of
Rome
,
so
it
still
continues
iustly
branded
with
noueltie
and
errour
,
and
may
not
bee
admitted
into
our
beleefe
;
and
wee
for
reiecting
it
are
vniustly
refused
.
CHAP.
XII
.
The
newnesse
of
Diuine
Seruice
in
an
vnknowne
tongue
.
THat
Prayers
and
other
Diuine
offices
should
bee
done
in
a
known
tongue
,
vnderstood
of
the
people
,
What
need
wee
looke
backe
so
farre
,
when
euen
the
Lateran
Councell
,
which
was
but
in
the
yeere
1215.
vnder
Innocent
the
third
,
makes
this
decree
.
Quoniam
in
plaerisque
,
Because
in
many
parts
within
the
same
Citie
and
Diocesse
,
people
are
mixed
of
diuers
languages
hauing
vnder
one
faith
diuers
rites
and
fashions
,
wee
strictly
command
,
that
the
Bishops
of
the
sayd
Cities
or
Diocesses
prouide
fit
and
able
men
,
who
according
to
the
diuersities
of
their
rites
and
languages
may
celebrate
diuine
seruices
,
and
administer
the
Sacraments
of
the
Church
to
them
,
instructing
them
both
in
word
and
example
.
Cardinall
Bellarmines
euasion
is
verie
grosse
.
That
in
that
place
Innocentius
and
the
Councell
speake
onely
of
the
Greeke
,
and
Latine
tongue
:
For
then
(
saith
he
)
Constantinople
was
newly
taken
by
the
Romans
,
by
reason
whereof
there
was
in
Greece
a
mixture
of
Greekes
and
Latines
;
in
so
much
as
they
desired
that
in
such
places
of
frequence
two
Bishops
might
be
allowed
for
the
ordering
of
those
seuerall
Nations
.
Whereupon
it
was
concluded
,
that
since
it
were
no
other
then
monstrous
to
appoint
two
Bishops
vnto
one
See
;
it
should
be
the
charge
of
that
one
Bishop
to
prouide
such
vnder
him
as
should
administer
all
holy
things
to
the
Grecians
in
Greeke
,
and
in
Latine
to
the
Latines
.
For
who
sees
not
that
the
Constitution
is
generall
,
Plaerisque
partibus
,
for
verie
many
parts
of
the
Christian
world
,
and
(
Populi
diuersarum
ling●arum
)
People
of
sundrie
languages
;
not
as
Bellarmine
cunningly
,
(
diuersae
linguae
)
of
a
diuerse
language
:
And
if
these
two
only
languages
had
been
meant
,
why
had
it
not
bin
as
easie
to
specifie
them
,
as
to
intimate
them
by
so
large
a
circumlocution
?
This
Synode
is
said
to
be
vniuersall
,
comprehending
all
the
Patriarkes
;
seuentie
seuen
Metropolitans
,
and
the
most
eminent
Diuines
of
both
East
and
West
Churches
;
to
the
number
of
at
least
2212.
persons
,
or
,
as
some
others
,
2285.
besides
the
Embassadours
of
all
Christian
Princes
of
seuerall
languages
;
Now
shall
wee
thinke
that
there
were
in
all
their
Territories
and
Iurisdictions
no
mixtures
of
inhabitants
,
but
onely
of
Grecians
and
Romans
?
or
,
that
all
these
Fathers
were
carelesse
of
the
rest
?
Especially
,
since
the
end
which
they
professe
to
propose
vnto
themselues
herein
,
is
the
instruction
of
the
people
,
of
what
nation
or
language
soeuer
;
which
end
,
as
it
was
neuer
meant
to
bee
limited
to
two
sorts
of
people
,
so
could
it
neuer
be
attained
without
this
libertie
of
language
fitted
to
their
vnderstanding
:
To
which
may
bee
added
,
that
the
Greekes
and
Latines
,
of
all
other
,
had
the
least
need
of
this
prouision
,
since
it
was
famously
knowne
that
they
had
their
seuerall
seruices
already
of
receiued
and
currant
vse
,
before
this
constitution
was
hatched
.
Neither
,
is
it
of
any
moment
,
which
hee
addeth
,
that
in
Italy
it selfe
this
decree
was
not
extended
to
the
vse
of
vulgar
tongues
;
for
that
it
is
euident
that
Saint
Thomas
(
who
liued
soone
after
)
composed
in
Latine
the
Office
of
the
feast
of
Corpus
Christi
;
not
in
the
Italian
;
Victor
,
Papa
Vittore
Sancto
Pietro
l'elege
,
makes
good
no
lesse
;
for
what
such
difference
is
betwixt
this
,
and
Papam
Victorem
Sanctus
Petrus
elegit
;
So
as
this
instance
doth
nothing
at
all
infringe
that
iust
decree
of
the
Roman
Fathers
.
Howsoeuer
,
that
obseruation
of
Erasmus
is
true
,
and
pregnant
to
this
purpose
,
And
as
for
our
Ancestours
in
this
Island
;
Our
venerable
Bede
witnesses
,
that
in
England
the
Scriptures
were
read
by
them
in
fiue
languages
,
according
to
the
number
of
the
bookes
wherein
the
Law
of
God
was
written
,
namely
English
,
Scottish
,
Brittish
,
Pictish
,
and
Latine
;
which
saith
hee
in
meditation
of
the
Scriptures
is
made
common
to
all
the
rest
.
A
point
which
the
sayd
Author
specifies
for
a
commendation
of
the
well-instructednesse
of
those
people
,
not
,
as
purposing
to
intimate
that
the
vse
of
the
Latine
did
thrust
out
the
other
foure
;
for
,
he
there
tells
vs
that
in
all
foure
they
did
not
only
search
,
but
confesse
,
and
vtter
the
knowledge
of
the
highest
truth
.
This
restraint
then
is
not
more
new
then
enuious
and
preiudiciall
to
the
honour
of
God
,
and
the
soules
of
men
.
SECT.
II.
Against
Scripture
.
AS
for
Scriptures
.
Were
this
practice
so
old
as
it
is
pretended
;
How
doth
hee
require
him
that
speaketh
in
an
vnknowne
tongue
to
pray
that
hee
may
interpret
.
How
doth
hee
tell
vs
that
in
a
strange
languaged
prayer
the
vnderstanding
is
vnfruitfull
.
SECT.
III.
Against
reason
.
IN
which
Scriptures
(
besides
authoritie
)
the
Apostle
hath
comprized
vnanswerable
,
and
conuincing
reasons
against
this
Romish
abuse
;
Amongst
the
rest
is
intimated
that
vtter
frustration
of
the
vse
of
the
tongue
in
Gods
seruice
:
For
it
is
a
true
rule
which
Salmeron
cites
out
of
Lactantius
(
Nihil
valet
ex
se
&c.
Wherefore
doe
we
speake
,
if
we
would
not
bee
vnderstood
:
It
was
an
holy
resolution
of
Saint
Augustine
,
that
hee
would
rather
say
Ossum
in
false
Latin
,
to
be
vnderstood
of
the
people
,
then
Os
in
true
,
not
to
be
vnderstood
:
This
practice
,
howeuer
it
may
seeme
in
it selfe
sleight
and
vnworthy
of
too
much
contention
,
yet
in
regard
of
that
miserable
blindnesse
and
mis-deuotion
,
which
it
must
needs
draw
in
after
it
,
it
is
so
hainous
,
as
may
well
deserue
our
vtmost
opposition
:
The
vnauoydablenesse
of
which
effects
hath
carried
some
of
their
Casuists
into
an
opinion
of
the
vnnecessarinesse
of
deuotion
in
these
holy
businesses
;
so
as
one
sayes
,
He
that
wants
deuotion
sinnes
not
;
Another
,
CHAP.
XIII
.
The
newnesse
of
forced
Sacramentall
Confession
.
Confessio
apud
Graecos
,
&c.
Confession
is
not
not
necessary
amongst
the
Grecians
;
vnto
whom
no
such
Tradition
hath
beene
deriued
.
That
Glosse
would
tell
vs
more
;
That
there
is
a
lawfull
,
commendable
beneficiall
vse
of
Confession
was
neuer
denied
by
vs
;
but
to
set
men
vpon
the
racke
,
and
to
straine
their
soules
vp
to
a
double
pin
,
of
absolute
necessitie
(
both
praecepti
and
medij
)
and
of
a
strict
particularitie
;
and
that
by
a
screw
of
Ius
diuinum
,
Gods
Law
,
is
so
meere
a
Romane
noueltie
,
that
many
ingenuous
Authors
of
their
owne
haue
willingly
confessed
it
.
We
know
well
those
sad
and
austere
Exomologesis
,
which
were
publikely
vsed
in
the
seuere
times
of
the
Primitiue
Church
:
whiles
these
tooke
place
,
what
vse
was
there
of
priuate
?
These
obtayned
euen
in
the
Westerne
or
Latine
Church
,
till
the
dayes
of
Leo
;
about
450.
yeares
.
Ioannes
Geilerius
a
graue
and
holy
Diuine
,
which
was
for
many
yeeres
Preacher
at
Strasburgh
,
had
wont
to
say
to
his
frends
,
that
according
to
their
rules
it
is
an
impossible
thing
to
confesse
;
Adding
,
that
the
same
Geilerius
being
familiarly
conuersant
with
some
religious
Votaries
,
both
Carthusians
and
Franciscans
,
learned
of
them
,
with
what
torments
the
godly
mindes
of
some
men
were
afflicted
,
by
the
rigour
of
that
confession
,
which
they
were
not
able
to
answer
;
and
thereupon
he
published
a
booke
in
Dutch
,
entitled
The
sicknesse
of
confession
.
The
same
therefore
which
Rhenanus
writes
of
his
Geilerius
,
he
may
well
apply
vnto
vs
;
Itaque
Geilerio
non
displicebat
,
&c.
Geilerius
therefore
did
not
dislike
confession
,
but
the
scrupulous
anxietie
which
is
taught
in
the
summes
of
some
late
Diuines
,
more
fit
●●deed
for
some
other
place
,
then
for
Libraries
.
Thus
he
.
What
would
that
ingenuous
Author
haue
sayd
,
if
hee
had
liued
to
see
those
volumes
of
Cases
which
haue
beene
since
published
,
able
to
perplex
a
world
;
and
those
peremptorie
decisions
of
the
Fathers
of
the
Societie
,
whose
strokes
haue
beene
with
Scorpions
,
in
comparison
of
the
rods
of
their
Predecessors
.
To
conclude
;
This
bird
was
hatched
in
the
Councell
of
Lateran
,
(
Anno
1215.
)
fully
plumed
in
the
Councell
of
Trent
;
and
now
lately
hath
her
feathers
imped
by
the
moderne
Casuists
.
SECT.
II.
Romish
Confession
not
warranted
by
Scripture
.
SInce
our
quarrell
is
n●t
with
confession
it selfe
,
which
may
bee
of
singular
vse
and
behoofe
;
but
with
some
tyrannous
straines
in
the
practice
of
it
,
which
are
the
violent
forcing
and
perfit
fulnesse
thereof
;
It
shall
be
sufficient
for
vs
herein
to
stand
vpon
our
negatiue
;
That
there
is
no
Scripture
in
the
whole
booke
of
God
,
wherein
either
such
necessitie
,
or
such
intirenesse
of
Confession
is
commanded
;
A
truth
so
cleare
,
that
it
is
generally
confessed
by
their
owne
Canonists
.
Did
we
question
the
lawfulnesse
of
Confession
,
we
should
be
iustly
accountable
for
our
grounds
from
the
Scriptures
of
God
;
now
that
we
cry
downe
only
some
iniurious
circumstances
therein
,
well
may
wee
require
from
the
fautors
thereof
their
warrants
from
God
;
which
if
they
cannot
show
,
they
are
sufficiently
conuinced
of
a
presumptuous
obtrusion
:
Indeed
,
our
Sauiour
sayd
to
his
Apostles
,
and
their
successours
,
Whose
sinnes
yee
remit
they
are
remitted
,
and
whose
sinnes
ye
retaine
they
are
retained
.
But
did
hee
say
,
No
sinne
shall
bee
remitted
,
but
what
yee
remit
?
Or
,
no
sinne
shall
be
remitted
by
you
,
but
what
is
particularly
numbred
vnto
you
.
Confesse
your
sinnes
one
to
another
;
But
would
they
haue
the
Priest
shrieue
himselfe
to
the
penitent
,
as
well
as
the
penitent
to
the
Priest
?
This
act
must
bee
mutuall
,
not
single
.
Contrarily
rather
,
Sonne
be
of
good
cheere
,
thy
sins
be
forgiuen
thee
;
The
noted
sinner
in
Simons
house
,
approuing
the
truth
of
her
repentance
by
the
humble
and
costly
testimonies
of
her
loue
,
without
any
enumeration
of
her
sinnes
,
heard
,
Thy
sinnes
are
forgiuen
thee
.
SECT.
III.
Against
reason
.
IN
true
Diuine
Reason
this
supposed
dutie
is
needlesse
,
dangerous
,
impossible
.
Needlesse
in
respect
of
all
sinnes
,
not
in
respect
of
some
;
for
how
euer
in
the
cases
of
a
burdened
conscience
,
nothing
can
bee
more
vsefull
,
more
soueraigne
,
yet
,
in
all
,
our
peace
doth
not
depend
vpon
our
lips
;
Being
iustified
by
faith
,
Dangerous
,
in
respect
both
of
exprobration
,
as
Saint
Chrysostome
worthily
,
Impossible
,
for
who
can
tell
how
oft
he
offendeth
;
He
is
poore
in
sin
that
can
count
his
stocke
;
and
hee
sinnes
alwayes
that
so
presumes
vpon
his
innocence
,
as
to
thinke
hee
can
number
his
sinnes
:
And
,
if
hee
say
of
any
sinne
,
as
Lot
of
Zoar
,
is
it
not
a
little
one
?
as
if
therefore
it
may
safely
escape
the
reckoning
,
it
is
a
true
word
of
Isaac
the
Syrian
,
This
doctrine
and
practice
therfore
,
both
as
new
and
vnwarrantable
,
full
of
vsurpation
,
danger
,
impossibilitie
is
iustly
reiected
by
vs
;
and
wee
for
so
doing
,
vniustly
eiected
.
SECT.
IV.
The
noueltie
of
Absolution
before
Satisfaction
.
LEst
any
thing
in
the
Romane
Church
should
retaine
the
old
forme
,
how
absurd
is
that
innouation
which
they
haue
made
in
the
the
order
of
their
penance
and
absolution
.
The
ancient
course
,
as
Cassander
and
Lindanus
truly
witnesse
,
CHAP.
XIV
.
The
newnesse
of
the
Romish
Inuocation
of
Saints
.
OF
all
those
errours
which
we
reiect
in
the
Church
of
Rome
,
there
is
none
that
can
plead
so
much
show
of
Antiquitie
,
12.
§
16.
as
this
of
Inuocation
of
Saints
:
which
yet
,
as
it
hath
beene
practised
and
defended
in
the
latter
times
,
should
in
vaine
seeke
either
example
or
patronage
amongst
the
Ancient
;
How
euer
there
might
be
some
grounds
of
this
deuotion
secretly
muttered
,
and
at
last
expressed
in
Panegyricke
formes
,
yet
,
vntill
almost
fiue
hundred
yeeres
after
Christ
,
Petrus
Gnapheus
,
or
Fullo
,
a
Presbyter
of
Bithynia
;
afterwards
the
Vsurper
of
the
See
of
Antioch
,
much
about
470
yeeres
after
Christ
;
who
(
though
a
branded
heretick
)
found
out
foure
things
(
saith
he
)
verie
vsefull
and
beneficiall
to
the
Catholike
Church
;
whereof
the
last
was
,
And
as
for
the
Latine
Church
,
we
heare
no
newes
of
this
Inuocation
,
in
the
publique
Letanies
,
till
Gregories
time
,
about
some
130.
yeeres
after
the
former
.
And
in
the
meane
time
,
some
Fathers
speake
of
it
fearefully
and
doubtfully
;
How
could
it
bee
otherwise
,
when
the
common
opinion
of
the
Ancients
,
Others
of
the
Fathers
haue
let
fall
speeches
directly
bent
against
this
Inuocation
(
Non
opus
est
patronis
,
&c.
Chrysost.
Homil.
de
poenitentia
,
hom.
4.
Which
place
,
the
Margine
of
the
Latine
Edition
of
Venice
,
set
forth
by
the
authoritie
of
the
Inquisition
,
tels
vs
,
(
and
wee
must
beleeue
it
)
makes
nothing
against
Inuocation
of
Saints
.
Vide
Ibid.
)
There
is
no
need
of
any
Aduocates
to
God
,
saith
Saint
Chrysostome
;
and
most
plainly
elsewhere
,
Homines
si
quando
&c.
If
wee
haue
any
suit
to
men
(
saith
he
)
wee
must
fee
the
porters
,
and
treat
with
iesters
and
parasites
,
and
goe
many
times
a
long
way
about
;
In
God
there
is
no
such
matter
;
he
is
exorable
without
any
of
our
Mediatours
,
without
mony
,
without
cost
,
he
grants
our
petitions
:
It
is
enough
to
cry
for
thee
with
thine
heart
alone
,
to
powre
out
thy
teares
,
and
presently
thou
hast
won
him
to
mercie
.
Thus
hee
.
And
those
of
the
Ancients
,
that
seeme
to
speake
for
it
,
lay
grounds
that
ouerthrow
it
;
Howsoeuer
it
be
,
all
holy
Antiquitie
would
haue
both
blushed
,
and
spit
at
those
formes
of
Inuocation
,
which
the
late
Clients
of
Rome
haue
broached
to
the
world
;
If
perhaps
they
spake
to
the
Saints
(
tanquam
deprecatores
,
12.
§
26.
Gul.
Altis
.
in
4.
sent.
&c.
Dea
,
primas
Coeli
,
&c.
praecipe
Angelis
vt
nos
custodiant
.
In
Rosar
.
Canon
.
Reg.
Anonym
.
Diuidunt
coram
Patre
inter
se
mater
&
silius
pietatis
officia
,
&
condunt
inter
se
reconciliationis
nostrae
inuiolabile
testamentum
.
Arnold
.
Carnot
.
de
laudibus
5.
virg.
Lud.
Viues
in
Aug.
de
Ciuitat
.
Dei
l.
8.
c.
vlt.
vel
potius
comprecatores
)
as
Spalatensis
yeelds
;
mouing
them
to
bee
competitioners
with
vs
to
the
throne
of
grace
,
not
properly
,
but
improperly
,
as
Altisiodore
construes
it
;
how
would
they
haue
digested
that
blasphemous
Psalter
of
our
Ladie
,
imputed
to
Bonauenture
,
and
those
stiles
of
meere
Deification
which
are
giuen
to
her
;
and
the
diuision
of
all
offices
of
pietie
to
mankinde
,
betwixt
the
mother
and
the
Sonne
.
How
had
their
eares
glowed
to
heare
,
Christus
orauit
,
Franciscus
exoranit
,
Christ
praied
,
Francis
preuailed
;
How
would
they
haue
brooked
that
which
Ludouicus
Viues
freely
confesses
,
Multi
Christiani
&
c·
Many
Christians
worship
(
diuos
,
diua●que
)
the
Saints
of
both
sexes
,
no
otherwise
then
God
himselfe
;
Or
that
which
Spalatensis
professes
to
haue
obserued
that
the
ignorant
multitude
are
carried
with
more
entire
religious
affection
to
the
blessed
Virgin
,
SECT.
II.
Inuocation
of
Saints
against
Scripture
.
AS
for
the
better
side
of
this
mis-opinion
;
euen
thus
much
colour
of
Antiquitie
were
cause
enough
to
suspend
our
censures
(
according
to
that
wise
and
moderate
resolution
of
learned
Zanchius
;
Iob.
The
dead
know
nothing
at
all
,
Salomon
;
Also
their
loue
,
and
their
hatred
,
and
their
enuie
is
now
perished
,
neither
haue
they
any
more
a
portion
for
euer
,
in
any
thing
that
is
done
vnder
the
Sunne
;
No
portion
in
any
thing
,
therefore
not
in
our
miseries
;
not
in
our
allocutions
.
If
we
haue
a
portion
in
them
,
for
their
loue
and
Prayers
in
common
for
the
Church
,
they
haue
no
portion
in
our
particularities
,
whether
of
want
,
or
complaint
.
Abraham
our
Father
is
ignorant
of
vs
(
saith
Esay
)
and
Israel
acknowledges
vs
not
.
Loe
,
the
Father
of
the
faithful
aboue
knowes
not
his
own
children
,
till
they
come
into
his
bosome
;
and
hee
that
giues
them
their
names
,
is
to
them
as
strangers
;
Wherefore
should
good
Iosiah
bee
gathered
to
his
Fathers
as
Hulda
tels
him
,
but
that
his
eyes
might
not
see
all
the
euill
which
should
come
vpon
Ierusalem
?
Wee
cannot
haue
a
better
Commenter
,
My
Father
and
my
Mother
haue
forsaken
me
,
but
the
Lord
tooke
me
vp
;
If
therefore
our
Parents
haue
left
vs
,
how
are
they
present
or
doe
interesse
themselues
in
our
cares
,
or
businesses
?
And
if
our
Parents
do
not
,
who
else
among
the
dead
know
what
wee
doe
,
or
what
wee
suffer
?
Esay
the
Prophet
saith
;
Thou
art
our
Father
,
for
Abraham
is
ignorant
of
vs
,
and
Israel
know
vs
not
;
If
so
great
Patriarkes
were
ignorant
,
what
became
of
that
people
,
which
came
from
their
loynes
,
and
which
vpon
their
beliefe
was
promised
to
descend
from
their
stocke
,
how
shall
the
dead
haue
ought
to
doe
either
in
the
knowledge
,
or
aide
of
the
affaires
,
or
actions
of
their
dearest
Suruiuers
?
How
doe
we
say
that
God
prouides
mercifully
for
them
who
die
before
the
euils
come
,
if
euen
after
their
death
,
they
are
sensible
of
the
calamities
of
humane
life
,
&c.
How
is
it
then
that
God
promised
to
good
King
Iosiah
for
a
great
blessing
,
that
hee
should
die
before
hand
,
that
he
might
not
see
the
euils
which
hee
threatned
to
that
place
and
people
.
Thus
that
diuine
Father
.
With
whom
agrees
Saint
Ierome
;
But
could
the
Saints
of
Heauen
know
our
actions
,
yet
our
hearts
they
cannot
:
This
is
the
peculiar
skill
of
their
Maker
,
Thou
art
the
searcher
of
the
hearts
and
reines
,
O
righteous
God
;
God
only
knowes
(
abscondita
animi
)
the
hidden
secrets
of
the
soule
.
Now
,
the
heart
is
the
seat
of
our
Prayers
.
The
lips
doe
but
vent
them
to
the
eares
of
men
:
Moses
said
nothing
,
Let
me
alone
Moses
.
O
therefore
thou
that
hearest
the
Prayers
,
to
thee
shall
all
flesh
come
.
Heare
thou
in
Heauen
thy
dwelling
place
;
and
doe
,
and
giue
to
euery
man
according
to
his
wayes
:
whose
heart
thou
knowest
;
For
thou
,
euen
thou
only
,
knowest
the
hearts
of
all
the
children
of
men
.
He
only
should
be
implored
that
can
heare
;
hee
only
can
heare
the
Prayer
that
knowes
the
heart
:
Yet
could
they
know
our
secretest
desires
.
It
is
an
honour
that
God
challengeth
as
proper
to
himselfe
,
to
bee
inuoked
in
our
Prayers
;
Call
vpon
me
in
the
day
of
thy
trouble
,
and
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
There
is
one
God
,
and
one
Mediator
betwixt
God
and
man
,
the
man
Iesus
Christ
.
One
,
and
no
more
,
not
only
of
redemption
,
but
of
intercession
also
;
for
through
him
(
onely
)
we
haue
accesse
by
one
Spirit
,
vnto
the
Father
;
and
he
hath
inuited
vs
to
himselfe
;
Come
to
me
all
yee
that
labour
and
are
heauie
laden
.
SECT.
III.
Against
reason
.
HOw
absurd
therefore
is
it
in
reason
,
when
the
King
of
heauen
cals
vs
to
him
,
to
run
with
our
petitions
to
the
Guard
or
Pages
of
the
Court
?
Had
we
to
doe
with
a
finite
Prince
,
whose
eares
must
be
his
best
informers
,
or
whose
will
to
help
vs
were
iustly
questionable
,
wee
might
haue
reason
to
present
our
suits
by
second
hands
;
But
since
it
is
an
Omnipresent
and
Omniscious
God
with
whom
wee
deale
,
from
whom
the
Saints
and
Angels
receiue
all
their
light
,
and
loue
to
his
Church
,
how
extreme
folly
is
it
to
sue
to
those
Courtiers
of
Heauen
,
and
not
to
come
immediately
to
the
Throne
of
Grace
?
That
one
Mediatour
is
able
(
and
willing
also
)
to
saue
them
to
the
vtmost
,
Besides
,
how
vncertaine
must
our
deuotions
needes
bee
,
when
we
can
haue
no
possible
assurance
of
their
audience
;
for
who
can
know
that
a
Saint
heares
him
?
That
God
euer
heares
vs
,
wee
are
as
sure
,
as
wee
are
vnsure
to
be
heard
of
Saints
:
Nay
,
we
are
sure
wee
cannot
bee
all
heard
of
them
:
For
what
finite
nature
can
diuide
it selfe
betwixt
ten
thousand
Suppliants
at
one
instant
,
in
seuerall
regions
of
the
world
,
much
lesse
impart
it selfe
whole
to
each
?
Either
therefore
,
wee
must
turne
the
Saints
into
so
many
Deities
,
or
wee
must
yeeld
that
some
of
our
prayers
are
vnheard
;
And
whatsoeuer
is
not
of
faith
,
is
sinne
.
As
for
that
heauenly
glasse
of
Saint
Gregories
,
wherein
the
Saints
see
vs
,
and
our
suits
(
confuted
long
since
by
Hugo
de
Sancto
Victore
)
it
is
as
pleasing
a
fiction
,
This
doctrine
therefore
and
practice
of
the
Romish
inuocation
of
Saints
,
both
as
new
and
erroneous
,
against
Scripture
and
reason
,
wee
haue
iustly
reiected
;
and
are
thereupon
eiected
as
vniustly
.
CHAP.
XV.
The
newnesse
of
seuen
Sacraments
.
Let
him
be
Anathema
.
It
is
not
more
plaine
that
in
Scripture
there
is
no
mention
of
Sacraments
,
then
that
in
the
Fathers
there
is
no
mention
of
seuen
.
Cardinall
Bellarmines
euasion
,
that
the
Scripture
and
Fathers
wrote
no
Catechisme
,
is
poore
and
ridiculous
;
No
more
did
the
Councels
of
Florence
and
Trent
,
and
yet
there
the
number
is
reckoned
and
defined
.
So
as
the
word
Sacrament
may
be
taken
(
for
any
holy
,
significant
rite
)
there
may
bee
as
well
seuentie
as
seuen
;
So
strictly
as
it
may
be
,
and
is
taken
by
vs
,
there
can
no
more
bee
seuen
,
then
seuentie
.
This
determination
of
the
number
is
so
late
,
that
Cassander
is
forced
to
confesse
,
Peter
Lombard
,
which
hath
set
downe
any
certaine
and
definite
number
of
Sacraments
.
And
this
obseruation
is
so
iust
that
vpon
the
challenges
of
our
writers
,
no
one
author
hath
bin
produced
by
the
Roman
Doctours
,
for
the
disproofe
of
it
,
Thus
all
Antiquitie
runnes
upon
two
.
●em
recognit
.
〈◊〉
.
A●
2
tertull
de
〈◊〉
Milit.
&
〈…〉
2.
Epist.
1.
〈…〉
August
,
&c.
elder
then
Hugo
,
and
the
said
Master
of
Sentences
.
But
,
numbers
are
ceremonies
.
Both
Luther
,
and
Philip
Melancthon
professe
they
stand
not
much
vpon
them
;
It
is
the
number
numbred
(
which
is
the
thing
it selfe
mis-related
into
that
sacred
Order
)
that
we
sticke
at
.
There
we
find
that
none
but
Christ
can
make
a
Sacrament
;
for
none
but
he
who
can
giue
grace
,
can
ordaine
a
signe
and
seale
of
Grace
;
Now
it
is
euident
enough
,
that
these
adscititious
Sacraments
were
neuer
of
Christs
institution
.
So
was
not
confirmation
,
as
our
Alexander
of
Hales
,
and
Holcot
;
so
was
not
Matrimony
,
26.
§.
5.
as
Durand
;
So
was
not
Extreme
Vnction
,
as
Hugo
,
Lombard
,
Bonauenture
,
Halensis
,
Altisiodore
,
by
the
confession
of
their
Suarez
.
These
were
ancient
rites
,
but
they
are
new
Sacraments
;
All
of
them
haue
their
allowed
,
and
profitable
vse
in
Gods
Church
,
though
not
in
so
high
a
nature
;
Except
that
of
Extreme
Vnction
;
which
as
it
is
an
apish
mis-imitation
of
that
extraordinarie
course
,
SECT.
II.
Seuen
Sacraments
beside
Scripture
.
NOt
to
scan
particulars
,
which
all
yeeld
ample
exceptions
,
but
to
wind
them
all
vp
in
one
bottome
;
Whosoeuer
shall
looke
into
the
Scripture
shall
finde
it
apparent
,
that
as
in
the
time
of
mans
innocence
,
there
were
but
two
Sacraments
,
the
tree
of
life
,
and
the
tree
of
knowledge
;
So
,
before
,
and
vnder
the
Law
(
how
euer
they
had
infinite
rites
)
yet
in
the
proper
sense
,
they
had
but
two
Sacraments
;
the
same
in
effect
with
those
vnder
the
Gospel
;
The
one
,
the
Sacrament
of
Initiation
,
which
was
their
Circumcision
;
Paralleld
by
that
Baptisme
which
succeeded
it
;
The
other
,
the
Sacrament
of
our
holy
Confirmation
,
that
spirituall
meat
and
drinke
which
was
their
Paschall
Lambe
and
Manna
,
and
water
from
the
rocke
;
prefiguring
the
true
Lambe
of
God
,
and
bread
of
life
,
and
bloud
of
our
redemption
.
The
great
Apostle
of
the
Gentiles
,
that
well
knew
the
Analogie
,
hath
compared
both
;
Moreouer
,
brethren
,
I
would
not
haue
you
ignorant
,
how
that
all
our
fathers
were
vnder
the
cloud
,
and
all
passed
thorow
the
sea
;
And
all
were
baptized
in
the
cloud
,
and
in
the
sea
;
And
all
did
eat
the
same
spirituall
meat
,
and
all
did
drinke
the
same
spirituall
drinke
,
for
they
dranke
of
that
spirituall
Rocke
,
that
followed
them
,
and
that
Rocke
was
Christ
.
What
is
this
in
any
iust
construction
,
but
that
the
same
two
Sacraments
of
Baptisme
and
the
Lords
Supper
,
which
wee
celebrate
vnder
the
Gospell
,
were
the
verie
same
with
those
,
which
were
celebrated
by
Gods
ancient
people
,
vnder
the
Law
;
They
two
,
and
no
more
;
Hoc
facite
(
Doe
this
)
is
our
warrant
for
the
one
;
and
Ite
baptizate
,
&c.
and
Go
teach
and
baptize
,
for
the
other
:
There
is
deepe
silence
in
the
rest
.
SECT.
III.
Against
reason
.
IN
reason
it
must
bee
yeelded
,
that
no
man
hath
power
to
set
to
a
seale
,
but
he
whose
the
writing
is
;
Sacraments
,
then
,
being
the
seales
of
Gods
gracious
euidences
,
whereby
hee
hath
conueyed
to
vs
eternall
life
,
can
bee
instituted
by
no
other
,
then
the
same
power
that
can
assure
and
performe
life
to
his
creature
.
In
euerie
Sacrament
therefore
must
bee
a
diuine
institution
and
command
of
an
element
that
signifies
,
of
a
grace
that
is
signified
,
of
a
word
adioyned
to
that
element
,
of
an
holy
act
adioyned
to
that
Word
:
Where
these
concurre
not
,
there
can
bee
no
true
Sacrament
;
and
they
are
palpably
missing
in
these
fiue
Adiections
of
the
Church
of
Rome
.
Lastly
;
The
Sacraments
of
the
new
Law
(
as
Saint
Austen
often
)
flowed
out
of
the
side
of
Christ
;
None
flowed
thence
,
but
the
Sacrament
of
water
,
which
is
Baptisme
,
and
the
Sacrament
of
bloud
in
the
Supper
;
Whereof
the
Author
saith
,
This
cup
is
the
new
Testament
in
my
bloud
,
which
is
shed
for
you
.
The
rest
neuer
flowing
either
from
the
side
,
or
from
the
lips
of
Christ
,
are
as
new
and
mis-named
Sacraments
iustly
reiected
by
vs
,
and
we
thereupon
as
vniustly
censured
.
CHAP.
XVI
.
The
newnesse
of
the
Doctrine
of
Traditions
.
THe
chiefe
ground
of
these
,
and
all
other
errours
in
the
Church
of
Rome
,
Both
which
,
are
points
so
dangerously
enuious
,
as
that
Antiquitie
would
haue
abhorred
their
mention
:
Neither
is
any
thing
more
common
with
the
holy
Fathers
of
the
Church
,
then
the
magnifying
the
complete
perfection
of
Scripture
,
in
all
things
needfull
,
either
to
be
beleeued
,
or
done
.
What
can
be
more
ful
and
cleere
,
Austen
,
In
his
quae
apertè
,
&c.
In
these
things
,
which
are
openly
laid
forth
in
Scripture
,
are
found
all
matters
that
containe
either
faith
,
or
manners
.
Cardinall
Bellarmines
elusion
is
not
a
little
preiudiciall
to
his
owne
cause
.
He
tels
vs
,
that
Saint
Austen
speakes
of
those
points
,
which
are
simply
necessary
to
saluation
for
all
men
;
All
which
hee
acknowledges
to
be
written
by
the
Apostles
;
But
besides
these
,
there
are
many
other
things
(
saith
hee
)
which
wee
haue
only
by
Tradition
;
Will
it
not
therfore
hence
follow
,
that
the
common
sort
of
Christians
need
not
looke
at
his
Traditions
?
That
commonly
men
may
be
saued
without
them
?
that
Heauen
may
bee
attained
,
though
there
were
no
Traditions
;
Who
will
not
now
say
,
Let
mee
come
to
Heauen
by
Scripture
,
goe
you
whither
you
will
by
Traditions
?
To
which
adde
,
that
a
great
,
yea
,
the
greater
part
(
if
wee
may
beleeue
some
of
their
owne
)
of
that
which
they
call
religion
,
is
grounded
vpon
only
Tradition
;
if
then
Tradition
bee
only
of
such
things
as
are
not
simply
unnecessary
to
saluation
,
then
the
greater
part
of
their
mis-named
Religion
,
must
needs
be
yielded
for
simply
vnnecessary
to
all
men
:
And
if
wee
may
bee
saued
without
them
,
and
bee
made
Citizens
of
Heauen
,
how
much
more
may
we
without
them
,
be
members
of
the
true
Church
on
Earth
?
As
for
this
place
,
Saint
Augustines
words
are
full
,
and
comprehensiue
,
expressing
all
those
things
,
which
containe
either
faith
,
or
manners
,
whether
concerning
Gouernours
,
or
people
:
If
now
,
they
can
finde
out
any
thing
,
that
belongs
not
either
to
beleefe
,
or
action
,
wee
doe
willingly
giue
it
vp
to
their
Traditions
,
but
all
things
which
pertaine
to
either
of
those
,
are
openly
comprized
in
Scripture
.
What
can
bee
more
direct
,
then
that
of
holy
Athanasius
?
Scriptum
esse
doceat
&c.
Whatsoeuer
therefore
is
not
written
,
by
this
rule
may
not
be
oberuded
to
our
beleefe
;
Neither
doth
he
say
,
If
it
be
written
against
;
but
,
If
it
be
not
written
;
and
his
challenge
is
(
nusquam
legi
)
that
the
words
are
no
where
read
,
as
if
this
were
quarrell
enough
,
without
a
flat
contradiction
to
what
is
read
.
So
as
the
Cardinals
glosse
meerely
corrupts
the
Text
;
How
easie
were
it
for
me
to
tire
my
reader
,
with
the
full
suffrages
of
Origen
,
Cyprian
,
Chrysostome
,
Basil
,
Cyrill
,
Epiphanius
,
Hierome
,
Ambrose
,
Theodoret
,
Hilarie
,
Vincentius
Lirinensis
,
and
in
a
word
with
the
whole
streame
of
Antiquitie
,
which
though
they
giue
a
meet
place
to
Traditions
of
Ceremony
,
of
historie
,
of
interpretation
,
of
some
immateriall
verities
,
yet
reserue
the
due
honour
to
the
sacred
monuments
of
Diuine
Scriptures
.
Our
learned
Chemnitius
hath
freely
yeelded
seuen
sorts
of
Traditions
,
such
as
haue
a
correspondence
with
,
or
an
attestation
from
the
written
word
,
the
rest
,
we
do
iustly
(
together
with
him
)
disclaime
,
as
vnworthy
to
appeare
vpon
that
awfull
Bench
,
amongst
the
inspired
Pen-men
of
God
.
SECT.
II.
Traditions
against
Scripture
.
IT
is
not
to
be
imagined
that
the
same
word
of
God
,
which
speakes
for
all
other
truths
,
should
not
speake
for
it selfe
;
how
fully
doth
it
display
it
's
owne
sufficiencie
and
perfection
.
Thou
hast
knowne
the
Scriptures
from
a
childe
(
saith
Saint
Paul
to
his
Timothy
)
which
are
able
(
not
profitable
only
)
to
make
thee
wise
vnto
saluation
,
through
faith
which
is
in
Christ
Iesus
.
It
is
the
charge
therefore
of
the
Apostle
,
not
to
bee
wise
aboue
that
which
is
written
:
The
same
with
wise
Salonons
,
The
whole
word
of
God
is
pure
:
Adde
thou
not
vnto
his
words
,
lest
he
reproue
thee
,
and
thou
be
found
a
lier
.
Loe
,
hee
saith
not
,
Oppose
not
his
words
,
but
,
Adde
not
to
them
:
Euen
addition
detracts
from
the
maiestie
of
that
Word
;
For
the
Law
of
the
Lord
is
perfect
,
As
for
those
Traditions
which
they
doe
thus
lift
vp
to
an
vniust
competition
with
the
written
Word
,
our
Sauiour
hath
before
hand
,
humbled
them
into
the
dust
:
In
vaine
doe
they
worship
me
,
teaching
for
doctrines
the
commandements
of
men
;
Making
this
a
sufficient
cause
of
abhorring
both
the
persons
,
and
the
seruices
of
those
Iewes
,
that
they
thrust
humane
Traditions
into
Gods
chaire
,
and
respected
them
equally
with
the
institutions
of
God
.
Cardinall
Bellarmine
would
shift
it
off
with
a
distinction
of
Traditions
;
These
were
such
,
saith
hee
(
quas
acceperant
à
recentioribus
,
&c.
)
as
they
had
receiued
from
some
later
hands
,
whereof
some
were
vaine
,
some
others
pernicious
,
not
such
as
they
receiued
from
Moses
and
the
Prophets
:
And
the
Authors
of
these
reiected
Traditions
hee
cites
from
Epiphanius
to
be
R.
Akiba
,
R.
Sammai
,
Hillel
,
Akiba
.
But
this
is
to
cast
mists
before
the
eyes
of
the
simple
:
For
who
sees
not
that
our
Sauiours
challenge
is
generall
,
to
Traditions
thus
aduanced
,
not
to
these
,
or
those
Traditions
:
And
,
where
he
speakes
of
some
later
hands
,
he
had
forgotten
,
that
our
Sauiour
vpon
the
mount
tells
him
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
That
these
faulted
Traditions
were
of
old
.
SECT.
III.
Traditions
against
reason
.
EVen
the
verie
light
of
reason
showes
vs
that
as
there
is
a
God
,
so
,
that
he
is
a
most
wise
,
&
most
iust
God
;
needs
therefore
must
it
follow
,
that
if
this
most
iust
and
wise
God
will
giue
a
Word
whereby
to
reueale
himselfe
and
his
wil
to
mankinde
,
it
must
bee
a
perfect
Word
;
for
,
as
his
wisdome
knowes
what
is
fit
for
his
creature
to
know
of
himselfe
,
so
his
iustice
will
require
nothing
of
the
creature
,
but
what
hee
hath
enabled
him
to
know
and
doe
;
Now
then
,
since
hee
requires
vs
to
know
him
,
to
obey
him
,
it
must
needs
follow
that
hee
hath
left
vs
so
exquisite
a
rule
of
this
knowledge
and
obedience
,
as
cannot
admit
of
any
defect
,
or
any
supplement
.
This
rule
can
bee
no
other
then
his
written
Word
;
therefore
written
,
that
it
might
be
preserued
entire
,
for
this
purpose
,
to
the
last
date
of
time
:
As
for
orall
Traditions
,
what
certaintie
can
there
be
in
them
?
What
foundation
of
truth
can
be
layd
vpon
the
breath
of
man
?
How
doe
wee
see
the
reports
varie
,
of
those
things
,
which
our
eyes
haue
seene
done
?
How
doe
they
multiply
in
their
passage
,
and
either
grow
,
or
dye
vpon
hazards
?
Lastly
,
we
thinke
him
not
an
honest
man
,
whose
tongue
goes
against
his
owne
hand
;
How
hainous
an
imputation
then
doe
they
cast
vpon
the
God
of
truth
;
which
plead
Traditions
deriued
from
him
,
contrarie
to
his
written
Word
?
Such
,
apparently
,
are
the
worship
of
Images
,
the
mutilation
of
the
Sacrament
,
Purgatorie
,
Indulgences
,
and
the
rest
which
haue
passed
our
agitation
.
Since
therefore
the
authoritie
of
Romish
Traditions
is
(
besides
noueltie
)
erroneous
;
against
Scripture
and
reason
,
we
haue
iustly
abandoned
it
,
and
are
thereupon
vniustly
condemned
.
As
for
those
other
dangerous
and
important
innouations
,
concerning
Scriptures
,
their
Canon
inlarged
,
their
faultie
version
made
authenticall
,
their
fountaines
pretended
to
be
corrupted
,
their
mis-pleaded
obscuritie
,
CHAP.
XVII
.
The
newnesse
of
the
vniuersall
Head-ship
of
the
Bishop
of
Rome
.
THose
transcendent
Titles
of
Head-ship
,
and
Vniuersalitie
,
which
are
challenged
to
the
Bishop
,
And
least
any
man
should
cauill
that
this
stile
is
only
cryed
downe
in
the
Bishops
of
Constantinople
,
which
yet
might
bee
iustly
claymed
by
the
Bishops
of
Rome
;
Gregorie
himselfe
meetes
with
this
thought
,
and
answers
beforehand
;
Yet
how
famously
is
it
knowne
to
all
the
World
,
that
the
same
Gregories
next
Successour
,
saue
one
,
Boniface
the
third
,
obtained
this
title
of
vniuersall
Bishop
from
the
Emperour
Phocas
;
which
the
said
Emperour
gaue
him
in
a
spleene
against
Cyriacus
Patriarch
of
Constantinople
,
This
qualification
their
Register
Platina
confesses
,
Otho
Frisingensis
fully
and
ingenuously
writeth
thus
.
Nobis
praesentibus
&
e.
The
Apostolike
See
must
not
in
our
presence
be
abased
:
Notwithstanding
,
this
act
then
carried
;
and
,
after
this
,
Pope
Simplicius
succeeding
to
Hilarius
made
a
decree
to
the
same
purpose
,
But
in
all
this
,
we
well
see
,
what
it
is
that
was
stood
vpon
;
an
arbitrable
precedencie
of
these
Churches
,
in
a
prioritie
of
order
;
and
according
thereunto
,
the
Bishop
of
Rome
is
determined
to
be
primae
sedis
Episcopus
,
[
*
](A02563-e19230-b)
*
Inf●uentia
vitae
.
Capistran
.
Inf●uentia
regiminis
.
August
.
Triumph
.
infallible
influences
,
it
is
so
new
,
and
hatefull
,
as
that
the
Church
in
all
ages
hath
opposed
it
to
the
vtmost
;
neither
will
it
bee
endured
at
this
day
by
the
Greeke
Church
,
notwithstanding
the
colourable
pretence
of
subscription
hereunto
,
by
their
dying
Patriarch
Ioseph
of
Constantinople
,
Yea
,
so
farre
is
it
from
that
,
as
that
their
Emperour
Michael
Paleologus
,
for
yeelding
a
kinde
of
subiection
of
the
Easterne
Bishops
to
the
Roman
,
would
not
bee
allowed
the
honour
of
Christian
buriall
,
as
Aemilius
hath
recorded
.
SECT.
II.
The
newnesse
of
challenged
Infallibilitie
.
THe
particularities
of
this
new
arrogation
of
Rome
are
so
many
,
that
they
cannot
be
pent
vp
in
any
strait
roome
.
I
will
only
instance
in
some
few
.
The
Popes
infallibilitie
of
Iudgement
is
such
a
paradoxe
,
as
the
very
Histories
of
all
times
,
and
proceedings
of
the
Church
doth
sufficiently
conuince
.
For
,
to
what
purpose
had
all
Councels
beene
called
;
euen
of
the
remotest
Bishops
,
to
what
purpose
were
the
agitations
of
all
controuersall
causes
in
those
Assemblies
(
as
Erasmus
iustly
obserues
)
if
this
opinion
had
then
obtained
?
Or
how
came
it
about
that
the
sentences
of
some
Bishops
of
Rome
were
opposed
by
other
Sees
;
by
the
Successours
of
their
owne
,
by
Christian
Academies
,
if
this
conceit
had
formerly
passed
for
currant
with
the
World
;
How
came
it
to
passe
,
that
whole
Councels
haue
censured
,
and
condemned
some
Bishops
of
Rome
for
manifest
Heresies
,
if
they
were
perswaded
,
before
hand
,
of
the
impossibilitie
of
those
errours
:
Not
to
speake
of
Honorius
,
(
Errare
non
possum
)
(
I
cannot
erre
)
seemed
to
Eberhardus
,
Bishop
of
Saltzburgh
,
no
other
then
the
suit
of
an
Antichrist
.
SECT.
III.
The
newnesse
of
the
Popes
Superioritie
to
Generall
Councells
.
HOw
bold
and
dangerous
a
noueltie
is
that
which
Cardinall
Bellarmine
,
and
with
him
the
whole
Societie
,
and
all
the
late
Fautors
of
that
See
(
after
the
Florentine
Synode
)
sticke
not
to
auouch
,
Summus
Pontifex
,
&c.
The
Pope
is
absolutely
aboue
the
whole
Church
,
and
aboue
a
Generall
Councell
,
so
as
hee
acknowledges
no
Iudge
on
earth
ouer
himselfe
:
How
would
this
haue
relished
with
those
(
well
neere
)
a
thousand
Fathers
in
the
Councell
of
Constance
,
Iohn
Husse
,
and
Hierome
suffered
no
lesse
then
death
;
and
yet
euen
so
lately
did
these
numerous
Diuines
in
the
voyce
of
the
Church
,
define
the
superioritie
of
a
Councell
aboue
the
Pope
;
What
speake
we
of
this
,
when
wee
finde
that
the
Bishops
of
the
East
excommunicated
in
their
assembly
,
How
ill
would
this
doctrine
or
practice
now
bee
endured
?
In
so
much
as
Gregorie
of
Valence
dare
confidently
say
,
that
whosoeuer
he
be
that
makes
a
Councel
superior
to
the
Pope
,
fights
directly
(
though
vnawares
)
against
that
most
certaine
point
of
faith
concerning
Saint
Peters
,
and
the
Romane
Bishops
primacie
in
the
Church
.
SECT.
IV.
The
new
presumption
of
Papall
Dispensations
.
FRom
the
opinion
of
this
supereminent
power
hath
flowed
that
common
course
of
Dispensations
with
the
Canons
and
decrees
of
Councells
,
which
hath
beene
of
late
a
great
eye-sore
to
moderate
beholders
.
Franciscus
à
Victoria
makes
a
wofull
complaint
of
it
,
professing
to
doubt
whether
in
the
end
of
the
the
yeere
,
there
bee
more
that
haue
leaue
by
this
meanes
to
breake
the
lawes
,
then
those
that
are
tied
to
keepe
them
.
Thereupon
wishing
(
for
remedy
)
that
there
were
a
restraint
made
of
those
now-boundlesse
Dispensations
;
and
at
last
,
obiecting
to
himselfe
that
such
a
decree
of
restriction
would
bee
new
,
and
not
heard
of
in
any
former
Councell
,
hee
answers
;
(
Tempore
Conciliorum
antiquorum
,
&c.
)
In
the
time
of
the
ancient
Councels
,
Popes
were
like
to
the
other
fathers
of
those
Councells
,
so
as
there
was
no
need
of
any
act
for
holding
them
backe
from
this
immoderate
licence
of
dispensing
;
yea
,
if
wee
doe
well
turne
ouer
the
lawes
,
and
histories
of
the
Ancient
,
wee
shall
find
that
Popes
did
not
presume
so
easily
,
and
commonly
,
to
dispense
with
decrees
of
Councels
,
but
obserued
them
as
the
Oracles
of
God
himselfe
:
Yea
,
not
onely
did
they
forbeare
to
doe
it
ordinarily
,
but
perhaps
not
once
did
they
euer
dispense
at
all
,
against
the
Decrees
of
Councels
;
But
now
(
saith
he
)
by
little
,
and
little
,
are
we
growne
to
this
intemperance
of
dispensations
,
and
to
such
an
estate
as
that
wee
can
neither
abide
our
mischiefes
,
nor
our
remedies
.
Thus
that
learned
Spanyard
,
in
an
honest
confession
of
the
degenerate
courses
of
the
late
Popes
from
the
simple
integritie
of
their
Predecessours
.
2
15.
q.
6
.
●liùs
.
Almain
de
potest
.
Eccles.
&
●aica
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
rule
of
old
.
What
should
I
adde
vnto
these
the
presumptuous
Dispensations
with
Vowes
,
and
Oathes
,
with
the
Lawes
of
God
himselfe
,
with
the
Law
of
Nature
;
A
priuiledge
ordinarily
both
yeelded
,
and
defended
by
flattering
Canonists
;
and
that
which
meets
with
vs
,
at
euerie
turne
,
in
Hostiensis
,
Archidiaconus
,
Felinus
,
Capistranus
,
Triumphus
,
Angelus
de
Clauasio
,
Petrus
de
Ancorano
,
Panormitan
,
SECT.
V.
The
new
challenge
of
Popes
dominering
ouer
Kings
and
Emperours
.
I
May
well
shut
vp
this
Scene
,
with
that
notorious
innouation
of
the
Popes
subducing
himselfe
from
the
due
obedience
of
his
once-acknowledged
Lord
,
and
Soueraigne
,
and
endeuouring
to
reduce
all
those
Imperiall
powers
,
to
his
homage
,
and
obedience
.
The
time
was
,
Mauritius
,
Vobis
obedientiam
praebere
desidero
;
I
desire
to
giue
you
due
obedience
:
And
when
Pope
Leo
came
with
cap
and
knee
,
to
Theodosius
,
for
a
Synod
to
be
called
,
with
Clementia
vestra
concedat
,
as
Cardinall
Cusanus
cites
it
,
from
the
historie
;
The
time
was
,
when
(
Nemo
Apostolicae
&c.
)
No
man
did
offer
to
take
vpon
him
the
steering
of
the
Apostolike
Barke
,
till
the
authoritie
of
the
Emperour
had
designed
him
,
Ecce
serenissimus
,
The
time
was
when
the
Popes
of
Rome
dated
their
Apostolique
letters
with
the
style
of
the
raigne
of
their
Lords
,
The
time
was
,
when
the
holy
Bishops
of
that
See
professed
to
succeed
Saint
Peter
in
homely
simplicitie
,
in
humble
obedience
,
in
pietie
,
in
zeale
,
in
preaching
,
in
teares
,
in
sufferings
;
now
since
,
the
case
is
altered
;
the
world
sees
,
and
blushes
at
the
change
;
for
now
(
Quanta
inter
solem
&
lunam
,
&c.
3.
§.
2.
Vnde
habet
Imperator
Imperium
nisi
à
n●bis
:
Imperator
quod
habet
totum
habet
à
nobis
,
ecce
in
potestate
nostra
est
vt
demus
illud
cui
volumus
.
Hadrian
.
Epist.
apud
Auentin
.
l.
6
Innoc.
4.
in
cap.
licet
.
de
foro
compet
.
and
lest
this
shold
seem
the
fashionable
word
of
some
clawing
Canonist
only
,
heare
what
Pope
Adrian
himselfe
saith
,
Vnde
habet
,
&c.
Whence
hath
the
Emperour
his
Empire
,
but
from
vs
?
all
that
hee
hath
,
hee
hath
wholly
from
vs
,
Behold
it
is
in
our
power
to
giue
it
,
to
whom
we
list
.
And
to
the
same
purpose
is
that
of
Pope
Innocent
the
fourth
,
Imperator
est
aduocatus
,
&c.
The
Emperour
is
the
Popes
Aduocate
,
and
sweares
to
him
,
and
holds
his
Empire
of
him
.
But
perhaps
this
place
is
yet
too
high
for
an
Emperour
;
a
lower
will
serue
;
Fit
Canonicus
,
&c.
The
Emperour
is
(
of
course
)
made
a
Canon
,
and
brother
of
the
Church
of
Lateran
.
Yet
lower
,
he
shall
be
the
Train-bearer
to
the
Pope
in
his
Walking
Processions
.
He
shall
be
the
Quirie
of
his
Stable
,
and
hold
his
stirrope
in
getting
vp
on
his
Horse
:
He
shal
be
,
lastly
,
his
very
Porter
to
carrie
his
Holinesse
on
his
shoulder
.
And
all
this
,
not
out
of
will
,
but
out
of
dutie
.
Tues
omnia
,
&
super
omnia
;
Thou
art
all
,
and
aboue
all
,
as
the
Councell
of
Lateran
vnder
Iulius
.
Oh
strange
alteration
,
that
the
great
Commanders
of
the
World
should
be
made
the
drudges
of
their
Subiects
,
that
Order
and
Soueraigntie
should
leese
themselues
in
a
pretence
of
Pietie
!
That
the
professed
Successor
of
him
that
said
,
Gold
and
siluer
haue
I
none
,
should
thus
trample
vpon
Crownes
;
That
a
poore
silly
Worme
of
the
Earth
should
rayse
vp
it selfe
aboue
all
that
is
called
God
,
and
offer
to
crawle
into
the
glorious
Throne
of
Heauen
.
CHAP.
XVIII
.
The
Epilogue
both
of
Exhortation
and
Apologie
.
NOt
to
wearie
my
Reader
with
more
particularities
of
Innouation
;
Let
now
all
Christians
know
,
and
be
assured
,
that
such
change
as
they
sensibly
find
in
the
head
,
they
may
as
truly
(
though
not
so
visibly
)
note
in
the
bodie
of
the
Roman
Church
,
yea
rather
in
that
soule
of
Religion
,
which
informeth
both
:
And
if
thereupon
,
all
our
endeuour
(
as
we
protest
before
God
,
and
his
holy
Angels
)
hath
beene
,
and
is
,
only
,
to
reduce
Rome
to
it selfe
;
that
is
,
to
recall
it
to
that
originall
Truth
,
Pietie
,
Synceritie
,
which
made
it
long
famous
through
the
World
,
and
happy
,
how
vniustly
are
we
eiected
,
persecuted
,
condemned
?
But
,
if
that
Ancient
Mistresse
of
the
World
shall
stand
vpon
the
termes
of
her
honour
,
and
will
needs
plead
the
disparagement
of
her
retractations
,
and
the
age
and
authoritie
of
these
her
Impositions
,
let
me
haue
leaue
to
shut
vp
all
,
with
that
worthy
and
religious
contestation
of
Saint
Ambrose
,
with
his
Symmachus
.
That
eloquent
Patron
of
Idolatry
had
pleaded
hard
for
the
olde
Rites
of
Heathenisme
;
and
brings
in
Ancient
Rome
speaking
thus
,
for
her selfe
▪
Optimi
Principes
,
&c.
(
Maiorum
seruandus
est
ritus
)
wee
must
obserue
the
Rites
of
our
forefathers
;
Dicant
igitur
,
(
saith
Saint
Ambrose
)
Let
them
as
well
say
,
that
all
things
should
remayne
in
their
owne
imperfect
Principles
,
that
the
World
once
ouer-couered
with
darknesse
,
offends
in
being
shined
vpon
by
the
glorious
brightnesse
of
the
Sunne
;
And
how
much
more
happie
is
it
,
to
haue
dispelled
the
darknesse
of
the
soule
,
then
of
the
bodie
;
to
bee
shined
vpon
by
the
beames
of
Faith
,
then
of
the
Sunne
.
Thus
he
;
most
aptly
to
the
present
occasion
;
wherto
did
that
blessed
Father
now
liue
,
he
would
doubtlesse
,
no
lesse
readily
apply
it
:
Nec
erubescas
mutare
sententiam
,
saith
Hierome
to
his
Ruffinus
,
Neuer
blush
to
change
your
minde
;
Perhaps
,
I
shall
seeme
vnto
some
,
to
haue
spoken
too
mildly
,
of
the
estate
of
that
debauched
Church
:
There
are
that
stand
vpon
a
meere
nullitie
of
her
being
,
not
resting
in
a
bare
deprauation
;
For
mee
,
I
dare
not
goe
so
farre
:
If
she
be
foule
,
if
deadly
diseased
(
as
she
is
)
these
qualities
cannot
vtterly
take
of
her
essence
,
or
our
relations
.
Our
Diuines
indeed
call
vs
out
of
Babylon
,
and
wee
run
;
so
as
here
is
an
actuall
separation
,
on
our
parts
;
True
,
but
from
the
corruptions
(
wherein
there
is
a
true
confusion
)
not
from
the
Church
;
Their
verie
charge
implies
their
limitation
;
as
it
is
Babylon
,
we
must
come
out
of
it
,
as
it
is
an
outward
visible
Church
,
But
will
not
this
seeme
to
sauour
of
too
much
indifferencie
?
What
need
wee
so
vehemently
labour
to
draw
from
either
part
,
and
triumph
in
winning
Proselytes
;
and
giue
them
for
lost
,
on
either
side
,
and
brand
them
for
Apostates
that
are
won
away
;
if
(
which
way
so
euer
we
fall
)
wee
cannot
light
out
of
a
true
visible
Church
of
Christ
?
What
such
necessitie
was
there
of
Martyrdome
,
what
such
danger
of
relapses
,
if
the
Church
bee
with
both
.
Let
these
Sophisters
know
,
that
true
charitie
needs
not
abate
any
thing
of
zeale
.
If
they
bee
acquainted
with
the
iust
value
of
truth
,
they
shall
not
enquire
so
much
into
the
persons
,
as
into
the
cause
.
What
euer
the
Church
be
,
if
the
errours
be
damnable
,
our
bloud
is
happily
spent
in
their
impugnation
;
and
wee
must
rather
chuse
to
vndergoe
a
thousand
deaths
,
then
offend
the
Maiestie
of
God
,
in
yeelding
to
a
knowne
falshood
in
religion
;
neither
doth
the
outward
visibilitie
of
the
Church
abate
ought
of
the
hainousnesse
of
mis-opinions
,
or
the
vehemence
of
our
oppositions
.
Were
it
Saint
Peter
himselfe
,
if
hee
halt
in
Iudaizing
,
Saint
Paul
must
resist
him
to
his
face
;
neither
is
his
fault
lesse
,
because
an
Apostles
:
Yea
,
let
me
say
more
;
Were
the
Church
of
Rome
,
and
ours
,
layd
vpon
seuerall
foundations
,
these
errours
should
not
be
altogether
so
detestable
,
since
the
symbolizing
in
many
truths
makes
grosse
errours
more
intolerable
,
as
the
Samaritan
Idolatrie
was
more
odious
to
the
Iewes
then
meerely
Paganish
:
Oh
the
wofull
and
dangerous
condition
of
those
soules
,
which
shutting
their
eyes
against
so
cleere
a
light
,
either
willingly
sit
downe
in
palpable
darknesse
,
or
fall
backe
from
the
sincerity
of
the
Gospel
into
these
miserable
enormities
both
of
practice
and
doctrine
.
It
is
not
for
me
to
iudge
them
;
that
,
I
leaue
vnto
that
high
and
awfull
Tribunall
,
before
which
I
shall
once
appeare
with
them
;
but
this
I
dare
say
,
that
if
that
righteous
Iudge
shall
punish
either
their
obstinacie
,
or
relapses
with
eternall
damnation
,
he
cannot
but
bee
iustified
in
his
iudgements
,
whiles
in
the
midst
of
their
torments
,
they
shall
bee
forced
to
say
,
Thou
,
9
.
33·
O
God
,
art
iust
in
all
that
is
befalne
vs
;
For
thou
hast
done
right
,
but
we
haue
done
wickedly
.
For
vs
,
as
wee
would
saue
our
soules
,
let
vs
carefully
preserue
them
from
the
contagion
of
Romish
superstition
;
Let
vs
neuer
feare
that
our
discretion
can
hate
errour
too
much
;
Let
vs
awaken
,
our
holy
zeale
to
a
serious
and
feruent
opposition
,
ioyned
with
a
charitable
endeuour
of
reclamation
.
Shortly
,
let
vs
hate
their
opinions
,
striue
against
their
practice
,
pittie
their
mis-guiding
▪
neglect
their
censures
,
labour
their
recouerie
,
pray
for
their
saluation
.
FINIS
.