THIRTEENE
FORCIBLE
MOTIVES
,
DISSWADING
FROM
COMMVNION
With
the
Church
of
ROME
.
Whereby
is
demonstratiuely
prooued
,
that
the
now
Romish
Religion
(
so
farre
forth
as
it
is
Romish
)
is
not
the
true
Catholique
Religion
of
CHRIST
,
but
the
seduction
of
Antichrist
.
THE
PREAMBLE
.
THat
which
Ireneus
(
an
ancient
Whore
of
Babylon
,
with
whome
the
Kings
of
the
Earth
haue
committed
fornication
,
and
who
hath
made
drunke
with
the
Wine
of
her
fornications
In
regard
of
the
first
,
Ieremie
prophecied
of
her
,
that
though
paines
be
taken
to
heale
her
,
yet
shee
could
not
be
healed
.
And
in
regard
of
the
second
,
Saint
Paul
prophecied
,
that
GOD
would
send
Notwithstanding
,
though
the
hope
bee
as
little
of
the
reclaiming
of
most
of
them
,
as
of
turning
an
Eunuch
into
a
man
,
or
making
a
blacke
Moore
white
;
yet
I
haue
propounded
in
this
discourse
a
strong
potion
compounded
of
ingredients
;
which
if
they
bee
not
past
cure
,
may
purge
and
cleanse
them
of
their
disease
,
and
reduce
them
to
the
sanity
of
Christian
Religion
.
Which
if
their
queasie
stomackes
shall
eyther
refuse
to
take
,
or
hauing
taken
,
shall
vomit
vp
againe
,
and
not
suffer
them
to
worke
vpon
their
consciences
:
yet
this
benefit
will
arise
,
that
God
shall
be
glorified
,
the
truth
manifested
,
and
all
that
loue
the
truth
confirmed
:
and
they
also
themselues
,
that
are
so
drowned
in
error
,
that
they
will
rather
pull
in
others
ouer
head
and
eares
vnto
them
,
and
so
drowne
together
,
then
be
drawne
out
of
the
myre
by
any
helpe
,
shall
be
conuinced
in
their
consciences
of
their
most
grosse
apostacie
.
With
this
confidence
towards
Gods
glorie
,
and
the
good
of
his
Church
,
though
with
little
hope
of
recouering
them
from
their
obdurate
blindnesse
;
I
enter
into
my
intended
taske
,
desiring
the
Lord
to
giue
a
blessing
to
these
poore
labours
,
which
I
consecrate
to
my
Lord
and
Master
Iesus
Christ
,
whom
I
serue
,
and
the
Church
his
Spouse
,
of
which
I
professe
my selfe
to
bee
one
of
the
meanest
members
.
MOTIVE
.
I.
That
Religion
which
in
many
points
giueth
libertie
to
sinne
,
is
not
the
truth
:
but
such
is
the
Religion
of
the
Church
of
ROME
:
ergo
,
&c.
THe
first
proposition
is
an
vndoubted
truth
,
and
pure
and
vndefiled
:
And
S.
Paul
mysterie
of
godlinesse
,
and
the
doctrine
according
to
godlinesse
.
And
herein
consisteth
an
essentiall
difference
betwixt
the
true
Religion
and
all
false
ones
;
so
that
it
must
needs
follow
,
that
,
that
Religion
which
is
essentially
the
cause
and
occasion
of
sinne
,
and
openeth
a
wide
window
to
vngodlinesse
,
cannot
be
the
truth
of
God
,
but
must
needs
fetch
it
beginning
from
the
deuill
,
who
is
the
author
of
all
euill
.
The
Gospell
indeede
may
by
accident
The
law
is
the
occasion
of
sinne
,
for
it
stirs
vp
contention
and
strife
,
and
discouers
the
corruptions
of
Mans
heart
,
and
by
opposing
against
them
(
as
a
damme
against
a
streame
)
makes
them
to
swell
and
boyle
,
and
burst
forth
beyond
the
bounds
:
howbeit
,
here
the
cause
is
not
in
the
Gospell
,
or
Lawe
;
but
in
the
corruption
of
mans
heart
,
which
,
the
more
it
is
stirred
,
the
more
it
rageth
and
striueth
to
shew
it selfe
.
But
neuer
yet
was
the
doctrine
of
godlinesse
the
cause
of
wickednesse
,
nor
the
pure
and
vndefiled
Religion
of
Christ
Iesus
,
an
essentiall
procurer
and
prouoker
vnto
sinne
.
3.
This
therefore
being
thus
manifest
,
all
the
question
and
difficultie
remaineth
in
the
second
proposition
;
to
wit
,
that
the
Religion
of
the
Romish
Church
is
such
as
openeth
a
gappe
vnto
sinne
,
and
giueth
notorious
libertie
and
scope
to
vngodlinesse
;
and
that
not
by
way
of
accident
or
occasion
,
but
necessarily
as
the
cause
to
the
effect
,
Qua
data
,
necessariò
soquitur
effectus
;
as
the
Logicians
speake
:
and
therefore
being
an
●npure
and
defiled
Religion
,
and
the
mysterie
of
iniquitie
,
not
the
mysterie
of
godlinesse
:
it
cannot
be
that
true
Religion
which
Christ
our
Sauiour
brought
with
him
from
heauen
,
and
left
here
vpon
earth
blamelesse
and
vnspotted
like
himselfe
,
to
be
the
way
to
lead
vs
vnto
heauen
,
where
hee
is
.
4.
That
the
Romish
Religion
is
a
polluted
and
defiled
Religion
,
Med.
Christ
.
paraen
.
li.
7.
ca.
17.
Gratian
part.
1.
pag.
76.
Panorm.
extr.
de
diuort
.
c.
fin
.
Felyn
.
de
consist
.
cap.
statut
.
can
.
1.
Anton.
pa●
.
3.
tit.
22.
cap.
6.
doctrine
of
dispensations
;
whereby
they
teach
that
the
Pope
hath
power
to
dispense
with
the
word
of
God
,
and
with
euery
commandement
of
the
Law
,
and
not
onely
with
the
Law
,
but
with
the
Gospell
and
Epistles
of
Paul
:
to
what
horrible
loosenesse
and
lewdnesse
of
life
doth
it
tend
?
for
to
omit
that
it
containeth
in
it
open
blasphemie
by
their
owne
rule
,
which
is
,
that
In
praecepto
superioris
non
debet
dispensare
inferior
,
the
inferiour
may
not
dispense
with
the
precept
of
the
superiour
,
by
which
the
Pope
dispensing
with
Gods
lawe
,
is
not
one●y
equalled
,
but
exalted
aboue
God
;
what
sinne
is
there
,
bee
it
neuer
so
hainous
,
which
there
is
not
libertie
giuen
to
commit
by
this
licencious
doctrine
?
5.
Incest
?
But
Pope
Martin
the
first
gaue
a
dispensation
to
one
to
marrie
his
owne
sister
,
and
not
his
wiues
sister
only
,
as
some
of
the
Romish
crue
would
dawbe
ouer
this
filthie
wall
,
because
it
is
in
Antoninus
,
Cum
quadam
eius
germana
:
Siluester
Prieri●
,
Bartholomeus
Fumus
,
and
Angelus
de
Clauafio
,
speake
more
plainely
,
Cumsua
germana
;
that
is
,
with
his
owne
naturall
sister
.
Another
Pope
dispensed
with
Henry
the
eight
to
marrie
his
sister
in
law
:
and
with
Philip
of
Spaine
to
marrie
his
owne
Niece
:
and
Clement
the
7.
licenced
Petrus
Aluaradus
the
Spaniard
,
to
marrie
two
sisters
at
once
:
and
all
the
degrees
of
Consanguinitie
and
Affinitie
,
saue
onely
with
the
Father
and
his
daughter
,
and
with
the
Mother
and
her
Son
.
Sodometrie
?
But
Pope
Sixtus
the
fourth
licensed
the
Cardinall
of
Saint
Lucie
,
and
his
familie
,
to
vse
freely
that
sinne
,
not
to
bee
named
in
the
three
hote
moneths
of
the
yeare
.
And
Iohannes
a
Casa
Archbishop
of
Beneuentum
,
and
Legate
to
Pope
Iulius
the
third
,
set
forth
a
Booke
in
Italian
Meeter
,
in
commendation
of
this
execrable
sinne
.
6.
Adultery
,
and
fornication
?
But
they
affirme
and
hold
,
Hee
that
hath
not
a
wife
,
but
for
a
wife
,
or
instead
of
a
wife
,
a
Concubine
,
let
him
not
for
that
be
kept
from
the
Communion
.
And
Bellarmines
doctrine
confirmeth
the
same
Canon
of
the
Pope
,
and
that
speech
of
the
Apostle
(
they
that
cannot
containe
,
let
them
marrie
,
for
it
is
better
to
marrie
then
to
burne
)
cannot
bee
rightly
said
of
them
that
haue
vowed
,
for
both
are
naught
,
both
to
burne
and
to
marrie
;
yea
,
it
is
worse
of
the
two
to
marrie
,
whatsoeuer
the
Protestants
say
to
the
contrarie
.
This
is
the
75.
Grauamen
complained
the
Bishops
and
their
Officials
did
tolerate
Priests
to
haue
Concubines
,
vnder
the
paiment
of
a
certaine
annuall
rent
of
money
.
Which
also
Espens●●s
a
learned
de
Continentia
,
and
in
his
Commentarie
vpon
Titus
.
Nay
,
that
which
is
horrible
to
speake
,
and
almost
incredible
to
beleeue
,
the
Germans
in
their
91.
Grauamen
complained
,
that
not
onely
those
Priests
that
had
their
whores
,
payd
yearely
rent
for
it
,
but
euen
those
that
were
continent
and
would
haue
no
Conenbines
,
must
pay
the
rent
;
and
then
be
it
at
their
choyce
whether
they
would
haue
a
Concubine
or
no.
And
lest
any
should
thinke
that
Priests
onely
were
thus
dispensed
withall
,
and
that
their
Concubines
were
in
stead
of
wiues
,
though
for
the
auoyding
of
scandall
they
might
not
haue
that
name
:
as
if
the
name
of
a
wife
were
more
scandalous
then
the
name
of
a
Concubine
(
O
height
of
impiety
!
)
let
all
the
world
know
,
that
not
onely
the
Clergie
,
but
also
the
Laity
were
in
this
case
dispensed
withall
,
as
might
be
prooued
by
many
examples
,
if
need
were
.
May
not
this
Church
than
rightly
be
s●led
The
Whore
of
Babylon
,
which
thus
authoriseth
whoredome
in
all
degrees
,
and
turneth
a
filthy
sinne
into
a
lawfull
and
warrantable
act
?
7.
Periurie
?
But
it
is
a
prouerbe
in
the
Popes
Court
,
(
as
The
Pope
may
dispense
with
any
oath
,
be
it
neuer
so
lawfull
.
Vpon
which
ground
Azorius
the
Iesuite
defendeth
Pope
Gregorie
other
mens
oaths
may
be
dissolued
by
the
Pope
.
And
the
glosse
vpon
the
Decretals
That
a
man
is
no
further
bound
to
the
obseruation
of
any
oath
,
then
it
shall
like
the
Pope
.
And
the
reason
is
added
,
Quia
in
omni
iurament
o
excipitur
authoritas
maioris
,
in
euery
oath
the
authority
of
a
superiour
must
bee
excepted
;
which
superiour
by
their
doctrine
is
the
Pope
.
And
for
their
practice
herein
,
I
appeale
to
Cardinall
Iulian
the
Popes
Legate
Zachary
,
Boniface
the
eight
,
and
Benedict
de
la
lune
,
who
freed
the
French
men
from
their
oath
of
obedience
,
which
they
ought
vnto
their
Kings
.
And
lastly
,
Pius
Quintus
,
who
by
his
Bull
of
excommunication
against
our
late
famous
Queene
of
blessed
memory
,
discharged
her
subiects
from
their
oath
of
allegeance
,
whereby
many
open
rebellions
were
raised
vp
against
the
State
,
and
secret
treas●ns
plotted
against
her
sacred
person
.
8.
Disobedience
to
Parents
,
Rebellion
against
lawfull
Princes
,
and
murdering
of
them
also
if
they
stand
in
their
way
?
Iames
Clement
;
which
bloudy
deed
was
after
highly
commended
by
the
Pope
in
his
consistoriall
Oration
to
be
seene
in
print
.
And
of
Henry
the
fourth
,
of
late
dayes
by
hellish
Rauilliac
,
with
many
such
like
,
which
I
could
here
produce
,
but
that
fitter
occasion
will
be
offered
hereafter
for
their
larger
discouery
.
9.
These
few
particulars
are
sufficient
to
shew
,
what
a
gap
is
layd
open
to
all
loosnes
by
this
Romish
doctrine
of
dispensations
;
which
,
that
it
is
not
our
malicious
collection
(
as
they
affirme
)
but
a
necessary
consequence
:
One
of
their
owne
Vid●m●●
quotidie
à
Romana
curia
,
&c.
We
see
daily
(
sayth
hee
)
so
large
,
yea
so
dissolute
dispensations
come
from
the
Court
of
ROME
,
that
the
world
is
not
able
to
endure
them
;
neither
doe
they
tend
onely
to
the
scandall
of
the
weake
,
but
of
those
also
that
are
strong
.
I
omit
here
the
Popes
dispensing
with
the
cure
of
soules
;
whereby
hee
plainely
declareth
,
that
though
hee
proudly
stileth
himselfe
supremus
pastor
animarum
,
the
chiefe
shepheard
of
soules
:
yet
he
is
maximus
vastator
animarum
,
the
greatest
hauocker
of
soules
that
is
on
the
earth
(
the
Deuill
onely
excepted
)
who
goeth
beyond
him
a
little
,
I
must
needes
confesse
:
for
when
he
licenceth
some
of
his
Cardinals
to
enioy
some
200.
some
Iohn
Picas
the
famous
Earle
of
M●randula
,
in
an
10.
This
is
the
first
Romish
doctrine
directly
tending
to
11.
The
limits
and
largenes
of
these
pardons
they
stretch
Therfore
much
more
may
the
Pope
by
communication
of
indulgences
,
absolue
all
that
are
in
Purgatory
,
from
that
punishment
which
is
but
finite
.
And
for
asmuch
as
Christ
may
take
away
all
paine
,
therefore
the
Pope
also
(
who
is
his
Vicar
)
may
.
These
be
the
Archbishops
goodly
reasons
,
the
one
whereof
is
meere
foolish
and
friuolous
,
the
other
blasphemous
:
but
howsoeuer
it
be
,
yet
thousands
of
ignorant
persons
haue
receiued
these
as
their
Creed
,
and
by
them
beene
seduced
to
the
vtter
ruine
and
destruction
of
their
soules
.
12.
And
to
that
height
of
impudency
are
these
pardon-mongers
Agnus
Dei's
,
Holy
graines
or
Beads
,
and
such
like
trash
,
and
send
them
abroad
into
the
world
,
that
whosoeuer
weareth
one
of
them
about
him
,
if
he
bee
at
the
poynt
of
death
,
and
say
but
in
his
heart
the
name
Iesus
,
shall
haue
a
plenary
and
full
forgiuenesse
of
all
his
sins
.
13.
But
what
should
I
rake
any
deeper
into
this
filthy
puddle
?
I
might
spend
much
time
and
trauaile
in
deciphering
the
infinite
and
grosse
absurdities
of
this
monstrous
doctrine
,
England
,
Agnus
Dei's
by
thousands
,
which
they
sold
at
what
rate
they
list
to
poore
seduced
Papists
.
Peroun
the
French
Cardinall
brought
with
him
from
Rome
many
such
hallowed
and
holy
things
,
as
some
say
,
by
the
sale
thereof
to
helpe
to
defray
his
charges
which
he
was
at
in
that
costly
iourney
.
14.
What
should
I
name
vnto
you
their
odious
marchandize
,
and
setting
to
sale
of
all
manner
of
sinne
,
called
taxa
poenitentiaria
Apostolica
,
whereby
impunity
is
graunted
to
euery
sinne
,
be
it
neuer
so
grieuous
;
so
the
party
payeth
according
to
the
rate
for
his
absolution
,
to
wit
,
if
he
will
be
absolued
from
adultery
or
incest
,
it
must
cost
him
foure
Turons
:
if
from
both
together
it
must
stand
him
in
sixe
Turons
:
if
from
wilfull
murther
(
being
in
holy
orders
)
hee
must
pay
twelue
Turons
:
being
a
Bishop
or
an
Abbot
fiftie
Turons
,
twelue
Si
dederis
marcas
,
&
ijs
impleueris
arcas
,
Culpa
soluêris
,
quaque
ligatus
eris
.
If
thou
with
markes
,
wilt
fill
their
arkes
,
what
ere
thou
doest
commit
By
word
or
deed
,
thou
shalt
be
freed
,
the
Pope
hath
pardon'd
it
.
15.
If
this
be
not
a
doctrine
of
liberty
,
let
all
the
world
iudge
.
Who
need
care
what
sinne
hee
commit
,
when
a
pardon
is
but
a
money
matter
?
Is
it
any
maruaile
now
,
if
whores
and
theeues
and
notorious
offenders
turne
Papists
,
seeing
they
may
haue
so
easily
a
full
and
plenary
remission
of
all
their
offences
?
And
that
which
is
yet
a
greater
emboldening
of
men
to
sinne
then
all
the
rest
;
they
oftentimes
for
money
pardon
a
sinne
before
it
be
committed
,
as
it
is
constantly
reported
of
Parry
,
that
he
brought
with
him
his
pardon
in
his
pocket
for
murdering
the
late
Queene
,
intended
by
him
.
But
I
haue
heard
of
some
that
haue
beene
hanged
with
their
pardons
about
their
necks
,
and
so
(
it
may
be
)
was
that
bloudy-minded
Traytor
.
And
this
was
it
that
emboldened
the
Germans
16
By
this
it
is
euident
,
to
what
loosenesse
and
lewdnesse
of
life
this
doctrine
doth
tend
.
Isti
enim
indulgentiarum
buccinatores
,
Onus
Eccles.
ca.
15.
fol.
26.
omnimodam
promit●unt
securitatem
,
quaeparit
negligentiam
&
negligentia
offensam
Dei
,
saith
the
Author
of
that
Booke
called
Onus
Ecclesiae
;
that
is
,
these
publishers
of
pardons
do
promise
all
manner
of
security
,
which
breedeth
negligence
,
and
negligence
the
offence
of
God
:
for
Culpam
qui
praeterit
,
inuitat
nouam
,
conniuence
at
one
fault
is
the
hatching
of
a
new
.
Who
so
will
plainly
see
in
one
view
the
monstrous
licentiousnesse
of
life
that
issueth
from
this
puddle
of
Popish
pardons
,
let
him
read
the
third
grieuance
of
the
German
Nation
,
in
the
Booke
of
their
Centum
grauamina
,
exhibited
to
the
Popes
Legate
at
Noremberge
,
Anno
1522.
in
the
latter
end
whereof
are
these
wordes
of
iust
complaint
.
By
the
sale
and
marchandize
of
this
ware
,
not
onely
Germany
is
spoyled
of
money
,
but
Christian
godlinesse
is
extinguished
,
where
,
when
euery
one
,
according
to
the
quantity
of
his
payment
,
taketh
vnto
himselfe
liberty
to
sinne
:
hence
whoredome
,
incest
adultery
,
periury
,
murther
,
theft
,
robbery
,
vsury
,
and
a
whole
heape
of
mischiefes
haue
proceeded
;
for
,
what
mischiefe
will
men
be
afraid
to
commit
,
when
they
be
once
perswaded
that
they
haue
obtained
licence
and
impunitie
to
sinne
,
not
onely
in
this
life
,
but
also
after
their
death
?
Hitherto
is
the
complaint
of
Germany
,
which
also
may
bee
the
iust
complaint
of
the
whole
world
.
17
A
third
doctrine
of
the
Papists
(
opening
the
gap
to
licentiousnes
)
18.
This
is
the
fruite
of
Popish
shrift
,
commended
so
highly
by
them
to
be
so
soueraigne
a
medicine
against
sin
;
which
,
if
it
be
so
,
why
did
not
Christ
and
his
Apostles
vse
it
?
were
they
not
as
carefull
to
preserue
men
from
sinne
,
as
the
Pope
and
his
shauelings
are
?
or
is
the
Pope
and
his
Apostles
wiser
then
Christ
Iesus
and
his
Disciples
?
why
was
it
not
vsed
in
the
Primitiue
and
purer
times
of
the
Church
?
Rhenanus
and
Erasmus
,
Rhen.
Annot.
ad
Tertul.
de
poenit
.
Eras
.
Annot.
ad
Hieron
.
de
obitu
Sabi●l
.
Chrysost.
Homil.
22.
ad
popul.
Antioch
.
two
learned
Papists
,
affirme
plainely
,
that
it
was
neither
ordained
by
Christ
,
nor
vsed
by
the
ancient
Church
:
and
Chrysostome
telleth
vs
,
that
God
doth
not
enforce
vs
to
come
forth
and
disclose
our
sinnes
to
any
man
.
He
requireth
no
more
(
saith
he
)
but
that
we
speake
to
him
alone
,
and
to
him
alone
confesse
our
faults
.
I
,
but
the
Popes
iudgement
is
more
diuine
,
and
the
times
of
Popery
are
more
free
from
corruption
(
beleeue
it
who
list
)
and
therefore
howsoeuer
then
,
yet
now
it
is
found
to
be
a
soueraigne
preseruatiue
against
sinne
:
as
if
they
that
feare
not
to
offend
in
the
presence
of
God
,
will
blush
to
confesse
their
offences
in
the
eare
of
a
sinnefull
Priest
:
or
as
if
the
law
of
God
were
of
lesse
force
to
keep
men
in
awe
,
which
they
cannot
escape
,
than
the
feare
of
a
mortall
man
,
whome
they
may
deceiue
.
19.
But
let
them
say
what
they
will
,
and
cloake
their
licentiousnesse
with
neuer
so
holie
pretences
,
all
that
haue
any
iudgement
to
discerne
colours
,
which
the
blinde
Romanists
cannot
do
,
or
any
wisedome
to
trye
the
spirits
and
doctrines
whether
they
be
of
God
or
no
;
know
,
that
Romish
shrift
is
nothing
but
a
shift
to
diue
into
mens
purses
,
and
a
tricke
of
policie
to
search
into
their
purposes
,
that
by
that
meanes
they
may
enrich
their
owne
coffers
,
and
vphold
their
Antichristian
Hierarchie
:
for
by
this
deuice
they
vnderstand
the
secrets
of
state
,
and
ciscouer
mens
affections
in
Religion
,
and
so
cunningly
insinuate
themselues
into
the
managing
of
all
affaires
,
both
for
preuention
of
preiudice
to
themselues
,
and
vndermining
their
opposites
:
this
is
the
policie
of
Romish
shrift
;
and
were
this
all
,
it
were
to
be
borne
withall
,
if
withall
it
did
not
open
a
wide
doore
of
liberty
to
others
,
as
I
haue
in
part
shewed
;
and
were
not
a
bawd
of
vncleanesse
to
the
shriuers
themselues
.
Heare
what
one
of
their
own
writers
reuealeth
concerning
this
last
poynt
.
It
is
an
ordinary
practice
(
saith
he
)
for
Priests
to
commit
execrable
villany
with
women
at
shrift
,
rauishing
wiues
,
and
deflowring
maids
in
the
Church
,
and
committing
Sodomie
with
young
men
,
&c.
Cornelius
Agrippa
,
another
of
their
owne
,
hath
left
in
writing
for
all
posterity
to
remember
,
that
Auricular
confession
is
genus
quoddam
lenocinij
,
and
he
si
referre
velim
cognita
recentia
exempla
.
I
need
not
to
seeke
for
farre
examples
:
for
I
could
relate
many
fresh
and
well
knowen
,
if
I
would
.
And
then
he
concludes
,
that
Priests
and
Friers
,
and
Monkes
,
hauing
,
vnder
pretence
of
Religion
,
free
accesse
vnto
any
woman
many
times
,
whose
soules
they
should
gaine
to
God
,
their
bodies
they
sacrifice
to
the
deuill
.
Thus
is
their
owne
filth
cast
in
their
faces
by
their
owne
fauorites
,
who
by
all
likelihood
would
speake
the
best
of
their
mother
,
and
in
no
respect
durst
slander
her
,
for
feare
of
shame
and
punishment
.
Wee
finde
in
the
Tripartite
History
(
to
the
which
it
may
be
Agrippa
had
relation
)
of
the
rape
of
a
noble
woman
by
a
Deacon
in
the
time
of
shrift
;
for
the
which
cause
Nectarius
the
Bishop
of
Constantinople
,
banished
this
secret
confession
out
of
his
Church
;
as
also
,
all
the
Bishops
of
the
East
did
the
like
in
theirs
.
This
story
is
recorded
by
Socrates
,
Socrat.
li.
5.
ca.
9.
Sozom.
li.
7.
c.
16.
Tripart
.
l.
9.
c.
35
Niceph.
l.
12.
c.
28
Andr.
ort●o
.
exp.
Baro.
tom
.
1.
art.
56.
●u
.
28.
Cost
.
ench
.
p.
387.
Sozomene
,
and
Nicephorus
;
neither
is
it
denied
by
the
Romanists
themselues
,
though
some
of
them
condemne
Nectarius
for
doing
so
:
As
Andradius
and
Baronius
,
the
one
calling
it
a
most
impudent
fact
:
the
other
saying
,
that
not
a
good
spirit
;
but
an
euill
spirit
perswaded
him
there
unto
.
And
others
seeke
to
elude
ti
,
by
saying
the
story
is
mistaken
,
and
that
Nectarius
banished
not
confession
it selfe
,
but
the
necessitie
of
confessing
to
one
certaine
Priest
,
which
though
it
bee
a
vaine
glosse
which
corrupts
the
text
,
as
Chemnitius
fully
proueth
:
yet
,
not
20.
If
any
here
except
,
that
these
enormities
proceed
from
the
abuse
,
and
not
from
the
vse
of
shrift
,
and
that
they
bee
personall
frailties
,
and
not
corruptions
of
doctrine
.
I
answer
;
first
,
that
the
very
vse
thereof
is
so
daungerous
,
especially
to
these
ranke
Votaries
,
that
it
is
tenne
to
one
but
it
euer
degenerates
into
the
abuse
:
for
,
wanting
the
lawfull
remedy
ordained
by
God
,
no
maruaile
if
their
lusts
breake
forth
into
lawlesse
actions
.
Againe
,
what
warrant
can
there
be
of
Gods
21.
As
for
Contrition
,
which
by
their
doctrine
must
goe
before
Confession
,
that
makes
the
matter
neuer
a
whit
the
if
the
griefe
be
but
small
,
yet
is
the
penitent
absolued
(
saith
our
Fisher
:
)
and
a
Iesuite
,
a
slender
griefe
is
sufficient
:
and
another
Iesuite
,
The
least
degree
of
griefe
is
able
to
wipe
away
the
highest
degree
of
sinne
.
Surely
this
kind
of
contrition
is
so
farre
from
brideling
our
corrupt
nature
from
sinne
,
that
it
more
incites
and
prickes
it
forward
;
for
who
would
feare
to
sinne
,
if
this
be
true
,
that
the
least
griefe
conceiued
in
heart
,
together
with
the
discouering
of
it
to
the
Priest
,
and
the
Priests
formall
absolution
,
is
sufficient
for
the
full
pardon
and
remission
thereof
?
22.
But
peraduenture
the
last
part
of
this
Sacrament
binds
vp
the
two
former
in
greater
seuerity
:
let
vs
consider
a
little
therefore
of
their
penance
and
satisfaction
.
They
condemne
vs
lowdly
,
and
raile
with
open
throat
against
vs
,
calling
vs
Libertines
,
and
Epicures
,
for
reiecting
their
penance
and
satisfactory
paines
after
sinnes
committed
.
But
,
who
are
the
Libertines
,
they
or
vs
?
let
any
indifferent
reader
(
all
preiudice
set
apart
)
iudge
.
Are
we
Libertines
for
renouncing
their
popish
penance
?
why
,
there
is
no
doctrine
that
more
notoriously
tends
to
liberty
then
this
:
For
first
,
what
are
those
satisfactory
workes
which
they
enioyne
poore
penitents
?
Coster
Prayer
,
Almes
,
and
Fasting
:
to
one
of
which
three
,
all
particulars
in
that
kind
may
be
referred
;
as
to
Prayer
,
they
referre
Masses
,
Dirges
,
and
Trentals
,
visiting
of
holy
places
,
pilgrimage
,
and
such
like
:
to
Almes
,
building
of
Abbeys
,
and
religious
houses
,
giuing
to
Couents
of
Friers
and
Nuns
:
as
for
relieuing
of
the
poore
,
that
is
the
least
poynt
of
their
almes
:
to
Fasting
,
sackcloth
,
ashes
,
watching
,
whipping
,
sleeping
on
the
pauement
,
going
barefoote
,
handy
labour
,
and
such
like
:
If
the
first
sort
be
imposed
,
for
the
most
part
it
is
nothing
but
the
shuffling
ouer
of
their
Beads
so
many
times
a
day
,
with
so
many
Creeds
,
and
so
many
Aues
,
though
they
vnderstand
neuer
a
word
they
speake
,
or
the
saying
of
so
many
Masses
,
or
going
to
visite
the
shrine
of
Saint
Thomas
of
Canterbury
,
or
of
some
other
Saint
:
all
which
is
so
farre
from
pinching
the
soule
,
or
taming
the
body
for
sinne
,
that
as
by
Chaucers
Canterbury
tales
may
appeare
,
it
deserueth
rather
to
bee
called
a
pastime
than
a
penance
.
If
Almes
be
enioyned
by
the
Confessor
to
the
poore
penitent
,
then
must
an
Abby
be
built
,
or
some
religious
house
to
nourish
a
company
of
idle
drones
,
good
for
nothing
but
fruges
consumere
;
or
suppose
an
high-way
bee
repayred
,
or
a
Church
reedified
,
or
an
Hospitall
erected
,
what
terrour
can
this
be
from
sinne
,
when
the
penalty
may
thus
be
discharged
by
the
purse
?
As
for
their
Fasting
,
watching
,
whiping
,
going
barefoote
,
though
it
carry
a
shew
of
zeale
in
respect
of
not
sparing
the
body
,
yet
it
is
a
plaine
imitation
of
Baals
Priests
;
and
little
profitable
(
as
Saint
Paul
saith
)
to
godlinesse
,
but
rather
22.
Secondly
,
to
shew
that
all
this
great
noyse
of
satisfactions
is
nothing
but
a
meere
May-game
,
and
mockery
;
obserue
all
satisfactory
punishments
may
be
released
by
a
pardon
.
Aquinas
,
their
illumined
Doctor
,
giueth
this
reason
thereof
,
Christ
might
release
the
fault
without
any
satisfaction
,
and
so
might
Paul
,
ergo
,
so
may
the
Pope
:
and
this
is
one
of
their
late
definitions
of
a
pardon
.
Indulgentia
est
remissio
harum
actionum
quae
sunt
a
Confessario
iniunctae
peccatori
.
It
is
the
remitting
of
that
penance
which
is
enioyned
a
sinner
by
his
Confessor
.
And
therefore
another
Iesuite
truely
confesseth
,
that
the
Indulgences
haue
taken
away
all
vse
of
seuere
discipline
out
of
the
Church
:
haue
they
so
,
good
Iesuite
?
Then
thus
it
followeth
;
you
let
out
satisfactions
(
which
you
so
much
extoll
)
and
withall
let
in
great
liberty
into
the
Church
,
not
onely
by
opening
the
dore
to
pardons
,
but
bewray
your
own
absurdities
.
For
what
a
ridiculous
jest
is
this
?
he
that
hath
offended
,
must
do
penance
after
his
confession
,
or
else
hee
cannot
be
saued
,
and
after
his
penance
is
assigned
,
get
but
a
pardon
,
and
then
there
needes
no
further
satisfaction
.
And
how
is
a
pardon
procured
?
why
,
for
a
little
peece
of
money
,
omnia
venalia
Romae
.
The
Pope
hath
his
pardon
.
Pedlers
in
all
Countries
,
thou
needest
not
go
farre
for
it
,
they
will
bring
it
home
to
thy
dores
,
at
least
,
if
thou
beest
sat
,
and
able
to
greaze
them
well
.
Pope
Boniface
the
ninth
sent
out
his
Buls
into
diuers
Countries
,
releasing
offences
whatsoeuer
,
without
any
penance
.
And
Leo
the
tenth
offered
to
free
for
ten
shillings
23.
I
,
but
some
will
say
peraduenture
,
oh
,
it
is
an
hard
matter
to
pay
tenne
shillings
for
a
pardon
,
this
is
the
penance
of
the
purse
,
which
to
a
couetous
rich
man
,
or
to
a
miserable
poore
man
,
is
worse
than
the
penance
of
the
carkeis
.
Why
,
but
thou
mayst
haue
it
cheaper
if
thou
wilt
,
and
therefore
indeed
he
is
a
foole
which
will
part
with
a
penny
for
the
purchase
of
24.
Lastly
,
to
conclude
,
if
so
be
their
imposed
penance
be
at
any
time
strict
&
seuere
,
it
is
when
the
Pope
i●
offended
,
not
when
God
.
Men
may
franckly
sin
against
God
,
&
no
man
will
say
vnto
him
,
blacke
is
thine
eye
:
or
if
vpon
his
shriuing
they
enioyne
him
penance
,
either
it
shall
be
so
easie
that
it
will
not
much
trouble
him
to
endure
it
,
or
if
it
be
too
hard
,
he
may
either
redeeme
it
with
his
purse
,
or
at
least
commute
it
into
another
kind
.
But
if
their
Lord
god
the
Pope
be
offended
,
(
so
the
Canonists
stile
him
)
then
not
onely
seuerity
,
but
cruelty
must
be
exercised
,
then
the
whip
and
the
scourge
,
then
the
fire
and
the
fagot
:
Et
scutica
dignum
horribili
sectere
flagello
:
That
Henry
Murdach
the
Archbishop
of
Yorke
,
which
discharged
her
of
her
childe
without
paine
,
and
carryed
it
forth
with
them
to
heauen
(
with
lie
and
all
)
so
that
it
was
neuer
after
seene
.
Is
not
this
penance
(
thinke
you
)
able
to
terrifie
any
one
from
committing
the
like
sinne
?
or
rather
,
might
not
this
Nunne
say
as
another
of
her
sexe
and
profession
said
,
25.
Their
fourth
doctrine
tending
(
apparently
,
and
by
necessary
consequence
)
to
loosnesse
,
is
their
doctrine
of
vowed
chastity
,
whereby
they
enioyne
single
life
,
and
prohibite
matrimony
to
certaine
kinds
of
men
and
women
;
to
wit
,
such
as
enter
into
holy
orders
,
teaching
and
maintaining
,
that
for
a
sinne
of
infirmitie
(
as
Pighius
calleth
it
)
but
to
marry
,
is
no
better
then
a
resolued
,
deliberate
,
or
continuall
incest
,
vtterly
without
all
shame
.
What
an
occasion
,
or
rather
a
cause
,
this
point
of
Romish
doctrine
hath
beene
of
horrible
silthinesse
and
wickednesse
of
life
,
wofull
experience
,
in
all
places
where
the
Romish
Religion
beareth
sway
,
manifestly
declareth
.
For
to
omit
that
this
doctrine
is
but
an
vpstart
doctrine
,
in
respect
of
true
antiquity
,
brought
in
first
by
Pope
Seritius
three
hundred
and
eighty
yeares
after
Christ
,
who
was
the
first
that
made
any
restraint
of
Priests
marriages
,
as
it
is
confessed
by
Polidore
Virgill
,
the
is
honourable
among
all
men
:
and
again
,
If
they
cannot
abstaine
,
let
them
marrie
,
for
it
is
better
to
marrie
then
to
burne
:
Yea
,
and
Saint
Paul
giueth
order
concerning
the
wiues
and
children
of
Bishops
,
which
had
beene
needlesse
,
if
they
might
haue
none
.
And
lastly
,
to
omit
that
this
prohibiting
of
marriage
is
called
by
Saint
Paul
one
of
the
doctrines
of
deuils
,
euery
26.
For
first
,
the
gift
of
Continency
is
no
common
,
but
a
rare
and
singular
gift
,
which
God
bestoweth
not
vpon
all
,
but
vpon
some
few
:
this
proposition
is
prooued
by
that
aphorisme
of
our
Sauiour
;
All
men
cannot
receaue
this
thing
,
saue
they
to
whom
it
is
giuen
:
and
in
the
next
verse
,
He
that
is
able
to
receaue
it
,
let
him
receaue
it
:
Whereby
he
insinuateth
,
that
who
so
euer
taketh
vpon
him
the
vowe
of
chastity
,
not
being
able
to
performe
the
same
,
sinneth
in
so
doing
.
It
is
proued
also
by
Saint
Paul
in
this
conclusion
,
Euery
man
hath
his
proper
gift
of
God
,
one
this
way
,
another
that
way
:
for
speaking
of
the
gift
of
continencie
,
he
wisheth
that
all
men
were
as
he
himselfe
:
but
seeing
they
are
not
so
,
therefore
he
leaueth
it
free
to
marrie
for
such
as
haue
not
that
gift
.
But
the
Romish
Clergy
,
together
with
the
infinite
orders
of
religious
Votaries
,
are
not
few
but
many
,
and
those
chosen
promiscuously
without
any
respect
had
,
whether
they
be
endowed
with
that
gift
or
no
:
therefore
,
being
vnable
to
containe
,
and
forbidden
to
vse
the
lawfull
remedy
ordained
by
God
,
they
must
of
necessity
fall
into
lawlesse
and
vnordinate
lusts
:
besides
,
seeing
that
euery
man
that
will
,
be
hee
neuer
so
defamed
for
incontinency
,
and
so
by
experience
knowne
to
be
voyde
of
that
same
excellent
gift
,
may
become
a
Votary
,
and
on
the
contrary
(
our
Sauiour
saith
)
euery
man
cannot
receaue
this
,
what
hope
can
there
be
of
chastity
among
these
men
?
Is
the
gift
of
chastitie
indeed
so
common
,
that
euery
man
may
haue
it
that
will
?
Is
it
so
ordinary
,
that
it
is
communicated
to
thousands
of
Priests
,
Monkes
,
Friars
,
and
Nunnes
?
yea
,
to
innumerable
of
that
order
in
all
places
?
why
then
,
what
meant
Cassander
,
a
learned
diuine
of
their
the
world
was
come
to
that
passe
,
that
a
man
could
scarce
find
one
of
an
hundred
,
that
kept
himselfe
free
from
the
number
of
Monkes
,
and
Priests
,
that
liued
in
whoredome
and
incest
,
was
innumerable
:
weigh
the
reason
now
in
his
iust
termes
,
they
that
cannot
containe
,
must
needs
burst
forth
,
either
into
secret
or
open
vncleannesse
.
But
of
infinite
Romish
votaries
,
few
or
none
haue
that
gift
to
containe
,
therefore
the
rest
must
necessarily
fall
into
either
secret
or
open
vncleannesse
,
let
any
man
iudge
now
,
whether
this
doctrine
doth
not
directly
tend
vnto
loosenesse
.
27.
If
any
alleadge
that
this
gift
of
continency
may
bee
obtained
by
fasting
and
prayer
:
I
answere
,
two
things
.
First
,
If
it
may
be
thus
obtained
,
it
is
a
signe
that
they
vse
but
little
the
same
holy
exercises
,
seeing
fewe
among
them
doe
attaine
vnto
it
.
Secondly
,
I
answere
,
that
continency
is
in
the
number
of
those
gifts
,
which
may
be
denyed
to
a
man
salua
salute
,
without
danger
of
his
saluation
,
because
it
is
not
necessarie
to
saluation
,
nor
common
to
all
Gods
children
,
but
peculiar
to
some
.
Now
the
promise
of
our
Sauiour
,
aske
,
and
yee
shall
haue
,
is
meant
of
things
necessary
to
saluation
,
and
not
of
particular
and
speciall
gifts
.
Thus
Paul
prayed
thrice
,
that
the
pricke
in
the
flesh
,
the
messenger
of
Sathan
might
be
remoued
from
him
:
(
and
some
say
this
was
concupiscence
)
yet
he
was
not
heard
in
that
which
he
prayed
for
,
because
hee
might
be
saued
without
it
,
as
it
appeared
in
the
answer
giuen
vnto
him
:
my
grace
is
sufficient
for
thee
.
And
besides
,
what
is
it
but
a
tempting
of
God
,
to
refuse
the
ordinary
remedy
which
God
hath
ordained
,
which
is
marriage
,
and
to
flye
to
extraordinary
meanes
?
as
if
a
man
should
refuse
all
bodily
sustenance
on
earth
,
in
hope
that
God
will
feed
him
extraordinarily
from
all
things
which
men
pray
for
,
which
are
not
necessary
to
saluation
.
Aliquando
Deus
iratus
,
dat
quod
petis
,
&
Deus
propitius
negat
quod
petis
.
Sometimes
God
granteth
in
anger
,
and
sometimes
denyeth
in
mercie
,
that
which
thou
desirest
.
And
let
Origens
practice
put
it
out
of
all
doubt
,
who
to
auoid
incontinencie
,
and
to
quench
the
fiery
lusts
of
the
flesh
,
offered
violence
to
his
own
flesh
,
by
cutting
off
those
parts
wherin
concupiscence
raigneth
.
If
he
had
beene
pers●aded
,
that
by
fasting
and
prayer
he
could
haue
obtained
that
gift
from
heauen
,
surely
he
would
haue
macerated
his
body
with
the
one
,
and
brawned
his
knees
with
the
other
,
rather
then
to
haue
fallen
to
that
desperate
and
vnnaturall
remedy
.
28.
But
to
leaue
this
their
vaine
obiection
,
and
to
come
a
little
neerer
to
the
poynt
,
how
can
that
doctrine
choose
but
lead
to
loosenes
,
which
crosseth
not
onely
the
ordinance
of
God
,
who
was
the
first
ordainer
of
Marriage
,
but
also
the
instinct
encrease
and
multiply
:
by
vertue
of
which
institution
of
nature
,
Encrease
and
multiply
)
containe
not
a
precept
,
but
an
institution
of
nature
,
and
a
promise
of
fecundity
,
because
the
same
words
are
vttered
to
other
Creatures
,
which
are
not
capable
of
precepts
,
and
also
because
if
it
were
a
precept
,
it
should
bind
all
to
encrease
and
multiply
,
and
so
imurie
should
be
offered
to
Christ
,
to
Marie
,
and
other
holie
virgines
.
I
answere
,
that
a●beit
one
member
of
his
reason
is
vnsound
,
to
wit
,
that
beasts
are
vncapable
of
precepts
;
for
God
spake
to
the
Fish
,
and
it
cast
vp
Ionah
on
the
dry
land
;
which
sheweth
,
that
beasts
in
their
were
borne
chaste
from
their
mothers
29.
If
they
challenge
to
themselues
the
supernaturall
gift
of
continency
,
experience
sheweth
,
that
their
challenge
is
vaine
,
for
not
one
of
an
hundred
of
them
liueth
chastly
:
and
besides
,
as
God
hath
giuen
that
gift
often
to
the
heathen
and
reprobate
,
as
Histories
report
,
so
very
often
,
yea
,
most
ordinarily
doth
he
deny
it
to
his
own
children
:
for
ordinary
grace
doth
not
abolish
,
but
sanctifie
nature
;
so
that
this
i●
no
gift
of
ordinary
sauing
grace
,
but
a
superordinary
worke
aboue
grace
,
and
that
also
many
times
without
grace
.
If
then
it
be
not
in
the
power
of
any
to
quench
the
instincts
of
nature
,
if
●t
be
not
a
worke
of
ordinary
grace
to
abolish
nature
,
but
it
requireth
extraordinary
grace
for
the
effecting
thereof
;
if
the
course
of
nature
be
stopped
one
way
,
it
will
burst
forth
another
:
then
we
may
by
sound
reason
conclude
,
that
the
vowe
of
chastity
and
single
life
,
and
the
prohibition
of
marriage
in
the
Church
of
Rome
doth
open
a
wide
gappe
to
all
loose
and
licencious
liuing
.
30.
Lastly
,
that
all
this
is
true
,
let
the
lamentable
effects
and
fruits
of
this
their
doctrine
stand
vp
for
witnesse
and
vmp●ers
in
this
matter
;
for
,
how
shall
a
man
better
iudge
of
the
goodnesse
of
the
cause
,
then
by
the
effects
?
a
good
●ree
cannot
parentem
sequitur
sua
proles
,
like
childe
,
like
parent
,
such
as
the
effect
,
such
must
the
cause
needs
be
.
To
beginne
with
Nicholas
,
one
of
the
seuen
Deacons
,
the
prime
Authour
of
the
sect
of
the
Nicholaitans
condemned
by
Saint
Iohn
,
Apoc.
2.
Let
Epiphanius
tell
vs
what
Epiph.
tom.
2.
lib.
1.
haeres
.
2●
.
his
opinion
was
,
and
what
fruites
issued
there-from
.
This
Nicholas
hauing
a
beautifull
wife
,
when
hee
sawe
others
in
admiration
for
their
single
life
,
that
he
might
not
seeme
inferiour
to
them
,
vtterly
renounced
the
company
of
his
wife
,
and
determined
neuer
to
haue
fellowship
with
her
againe
.
But
when
hee
was
not
able
to
represse
any
longer
the
flame
of
concupiscence
,
and
being
ashamed
to
returne
to
his
wife
,
lest
he
should
be
condemned
of
inconstancy
,
he
chose
rather
to
giue
ouer
himselfe
to
all
manner
of
vnlawfull
lust
,
yea
,
to
that
which
is
against
nature
.
And
from
hence
sprang
the
sect
of
the
Nicholaitans
,
whose
chiefe
opinion
was
this
,
that
if
so
be
they
could
abstaine
from
lawfull
marriage
,
it
was
no
sinne
to
defile
themselues
with
any
other
filthy
or
vnlawfull
copulation
.
Here
wee
may
behold
a
perfect
mappe
of
the
Romish
single
life
,
with
the
fruits
thereof
.
This
happened
in
the
first
period
of
the
primitiue
Church
.
31.
Afterward
in
the
Nicene
Synode
,
when
some
went
about
better
to
marrie
,
then
to
burne
,
and
added
this
moreouer
,
that
it
was
better
to
marrie
,
then
to
giue
occasion
to
murder
.
32.
After
this
,
in
the
yeare
eight
hundred
and
sixtie
,
Huldericus
Nullum
tam
graue
facinus
,
&c.
There
is
no
so
great
offence
,
which
is
not
to
be
admitted
,
to
the
end
that
a
greater
then
that
may
bee
auoyded
.
Notwithstanding
,
many
flatterers
desirous
to
please
men
,
not
God
,
vnder
a
false
show
of
continency
commit
greater
sinnes
,
to
wit
,
they
defile
their
Fathers
wiues
,
they
abhorre
not
the
embracings
of
men
and
bruite
beasts
,
though
they
be
of
the
most
holy
order
,
they
make
no
scruple
to
abuse
other
mens
wiues
:
And
when
as
certaine
Bishops
,
and
Archdeacons
,
are
so
giuen
ouer
to
lust
,
that
they
cannot
abstaine
,
neither
from
adulteries
,
nor
incests
,
nor
other
filthy
and
vnnameable
sinnes
;
yet
they
affirme
,
that
the
chaste
marriages
of
Priests
doe
stincke
in
their
nosthrils
,
and
forbid
,
yea
,
constraine
Clergie
men
to
abstaine
from
them
:
saying
,
that
it
is
more
honest
to
be
entangled
with
many
whores
in
secret
,
then
to
be
tyed
to
one
wife
in
publique
.
But
,
woe
be
to
you
Pharisecs
,
which
doe
all
to
be
seene
of
men
.
These
be
the
expresse
words
of
that
reuerend
Bishop
:
after
he
thus
concludeth
,
Whilest
the
Clergie
are
constrained
by
Pharisaicall
fury
to
giue
ouer
the
lawfull
fellowship
of
one
wife
,
they
are
made
fornicators
,
adulterers
,
and
workers
of
other
most
filthy
abominations
,
and
that
which
with
teares
we
behold
,
all
of
them
rage
in
such
wickednesse
.
Hence
it
is
that
the
Church
of
God
is
so
scandalized
,
and
the
Clergy
so
despised
.
Who
seeth
not
by
this
testimony
of
this
great
learned
man
in
the
very
heate
and
middest
of
Popery
,
what
fruites
this
doctrine
then
brought
forth
?
33.
After
,
in
the
yeare
one
thousand
and
eightie
,
when
that
brand
of
hell
Hidlebrand
,
otherwise
called
Gregory
the
seuenth
,
sate
in
the
Romane
seate
,
who
laboured
earnestly
to
bring
in
that
tyrannicall
decree
vpon
the
Clergie
in
Germanie
:
Auentinus
thus
writeth
,
Gratum
hoc
fuit
scortatoribus
,
quibus
,
&c.
This
was
acceptable
to
whoremongers
,
to
whom
now
it
was
lawfull
,
in
stead
of
one
wife
,
to
haue
the
fellowship
of
sixe
hundred
harlots
.
Hence
many
false
Prophets
tooke
occasion
by
fables
and
miracles
to
cast
mists
ouer
the
truth
,
and
by
drawing
places
of
Scripture
to
their
purpose
,
to
deceyue
the
people
.
In
a
word
,
when
as
very
few
did
truely
make
warre
with
lust
,
and
some
did
faine
continency
for
gaine
sake
,
the
greatest
part
,
vnder
the
honest
name
of
chastitie
,
did
commit
whoredomes
,
incests
,
adulteries
euery
where
without
punishment
:
thus
writeth
Auentine
touching
those
times
.
34.
After
this
,
in
the
yeare
1102.
in
a
Synode
at
London
,
where
Anselme
the
Archbishop
of
Canterbury
laboured
with
tooth
and
naile
to
interdict
Priests
of
the
vse
of
lawfull
marriage
,
allowed
before
vnto
them
by
King
William
;
many
opposed
themselues
against
him
,
saying
,
it
would
be
very
dangerous
,
Ne
dum
mundicias
viribus
maiores
appeterent
,
&c.
L●st
,
while
they
desired
greater
purity
then
their
strength
was
able
to
beare
,
they
should
fall
into
horrible
vncleannes
,
to
the
great
ignominy
of
Christian
Religion
.
And
when
as
notwithstanding
Anselme
had
effected
this
prohibition
,
the
next
yeare
after
complaint
was
made
vnto
him
,
that
in
stead
of
marriage
forbidden
,
the
horrible
sin
of
Sodomie
raigned
ouer
all
England
,
and
from
the
Clergie
crept
also
into
the
Laity
;
which
he
endeuoured
to
restraine
also
,
but
all
in
vaine
:
for
the
ordinance
of
God
being
neglected
,
what
can
the
wisdome
and
lawes
of
man
doe
good
?
35.
But
were
the
latter
ages
any
whit
better
reformed
?
according
to
the
Prophecie
of
Ezekiel
,
we
should
digge
through
the
wall
,
that
we
might
looke
into
Gods
house
,
there
will
peraduenture
appeare
within
the
wall
a
filthy
abomination
;
for
after
fornications
succeede
adulteries
,
after
incests
,
the
passions
of
ignominie
and
works
of
filthinesse
are
not
wanting
.
I
would
to
God
that
it
neither
behooued
the
Apostle
to
write
these
things
,
nor
vs
to
relate
them
,
that
it
might
not
be
beleeued
,
that
such
abominable
lust
possessed
the
mind
of
man
.
Alas
,
the
enemie
of
mankind
hath
besprinckled
the
body
of
the
Church
with
the
execrable
ashes
of
Sodome
,
&
that
many
of
the
very
ministers
therof
:
And
in
the
end
he
thus
concludes
;
Many
(
I
say
,
not
all
)
yet
many
(
they
can
neither
be
hidden
for
multitude
,
neither
do
they
seeke
to
be
hidden
for
impudency
)
I
say
,
many
seeme
to
haue
giuen
libertie
to
the
occasion
of
the
flesh
,
ābstaining
from
the
remedie
of
marriage
,
and
bursting
forth
into
all
manner
of
wickednesse
.
Againe
,
the
same
Bernard
in
another
place
thus
complaineth
,
Tolle
de
Ecclesia
,
&c.
Take
from
the
Church
honourable
marriage
,
and
the
bed
vndefiled
,
and
thou
shalt
fill
it
full
of
whoremongers
,
incestuous
persons
,
bugg●rers
,
and
all
kind
of
vncleane
ones
.
And
a
little
before
in
the
same
Sermon
he
giueth
the
reason
hereof
,
Omni
immunditiae
laxat
habenas
qui
nuptias
damnat
:
He
that
condemnes
marriage
,
le
ts
loose
the
reynes
to
all
vncleannesse
.
36.
Robert
Holket
an
English
man
,
and
a
Dominican
Frier
,
Sed
proh
dolor
,
&c.
But
alas
,
in
these
daies
the
saying
of
Iob
is
verified
,
Behold
,
they
that
serue
the
Lord
,
are
not
stable
and
constant
,
&c.
For
of
the
Priests
some
be
Angels
of
Sathan
by
discord
and
contention
,
some
Apostatious
by
pride
,
some
bee
filthy
spirits
by
rioutousnesse
and
vncleannesse
,
and
some
Angels
of
the
bottomles
pit
,
by
couetousnes
;
and
a
little
after
,
Not
a
few
of
our
moderne
Priests
doe
serue
the
most
vild
and
filthy
God
Priapus
.
Panormitane
,
a
man
of
great
fame
in
the
Councell
of
Basill
,
after
he
had
shewen
the
vowe
of
continencie
not
to
be
I
beleeue
that
it
were
a
wholesome
ordinance
for
the
good
&
saluation
of
soules
,
to
leaue
it
to
m●ns
owne
wils
to
marrie
,
or
not
,
because
experience
doth
show
,
that
now
a
daies
they
doe
not
liue
spiritually
and
vndefiledly
,
but
that
they
are
defiled
by
vnlawfull
copulation
,
whereas
they
might
liue
chastly
with
their
owne
wiues
.
37.
I
could
adde
vnto
these
testimonies
the
report
of
Iohn
Gerson
,
touching
his
time
:
who
complained
that
some
Cloysters
of
Nunnes
were
become
Stewes
of
strumpets
and
whores
.
And
of
Mantuan
a
Carmelite
Italian
Frier
,
whose
verses
touching
this
poynt
are
sufficiently
knowne
.
Patrum
vita
fuit
melior
cum
coniuge
,
quàm
nunc
Nostra
sit
,
exclusis
thalamis
&
coniugis
vsu
.
The
life
of
the
Fathers
was
better
being
married
,
then
ours
to
whom
marriage
is
forbidden
:
and
of
Polidor
Virgill
,
who
enforced
chastity
is
so
farre
from
excelling
that
marriage-chastity
,
that
no
crime
hath
brought
more
shame
to
the
order
of
Priesthood
,
more
euill
to
Religion
,
nor
more
griefe
to
all
good
men
,
then
that
blot
of
the
filthinesse
of
Priests
.
But
that
I
feare
I
haue
too
much
offended
chaste
eares
already
,
with
raking
into
this
dunghill
,
I
conclude
with
the
report
of
Martin
Luther
,
he
saith
,
that
he
saw
Cardinals
at
Rome
,
which
were
accounted
holy
for
no
other
cause
,
but
that
they
were
content
onely
to
commit
fornication
and
adultery
with
women
,
and
did
not
giue
themselues
to
other
vnnaturall
lusts
.
Thus
,
as
it
were
in
a
mappe
,
I
haue
described
the
filthy
and
abominable
fruites
that
proceed
from
that
Romish
doctrine
of
vowed
chastitie
.
Is
it
possible
that
the
spring
should
be
good
,
when
the
streams
are
thus
corrupt
?
38.
The
fift
doctrine
of
Poperie
(
giuing
manifest
occasion
of
their
own
nature
and
kind
,
to
wit
,
such
as
haue
for
their
obiect
an
euill
and
inordinate
matter
,
but
which
is
not
repugnant
to
the
law
of
God
,
and
of
our
neighbour
:
others
are
veniall
by
the
imperfection
of
the
worke
,
which
imperfection
ariseth
partly
,
ex
surreptione
,
that
is
,
by
vnaduised
falling
into
them
,
without
full
consent
of
will
;
and
partly
,
ex
paruitate
materiae
,
by
the
smalnesse
of
the
matter
which
is
committed
,
as
if
a
man
should
steale
a
halfe-peny
,
or
some
such
trifle
.
This
is
the
Cardinals
doctrine
,
which
(
as
neere
as
I
could
)
I
hau●
word
for
word
set
downe
.
And
that
wee
may
more
fully
vnderstand
their
meaning
,
they
affirme
in
very
deede
that
they
are
no
sinnes
,
but
aequiuoce
,
that
is
so
called
,
but
not
●o
in
truth
;
for
the
word
peccatum
,
sinne
,
doth
not
vniuoce
,
a●●ee
〈…〉
eniall
against
,
but
beside
the
lawe
,
that
is
in
plaine
words
,
not
sinne
:
for
euery
sinne
is
a
transgression
of
the
law
.
Now
,
let
the
Readeriudge
whether
our
doctrine
,
that
all
sinnes
of
their
owne
nature
are
mortall
,
and
deserue
condemnation
,
except
they
be
repented
of
,
or
heirs
,
that
some
are
veniall
,
and
binde
not
the
offender
to
condemnation
,
doe
more
tend
to
liberty
:
whether
we
restraine
more
the
people
from
sinning
,
that
thus
say
vnto
them
,
All
your
sinnes
(
though
neuer
so
small
)
are
of
their
owne
nature
damnable
,
except
by
faith
in
the
bloud
of
Christ
they
be
purged
away
,
and
by
repentance
,
which
is
a
fruite
of
faith
sorrowed
for
,
and
laboured
against
:
or
they
that
say
thus
to
them
,
A
number
of
your
ordinarie
sinnes
,
are
not
damnable
,
you
neede
not
faith
in
Christs
bloud
to
purge
them
;
nor
repentance
to
bewaile
them
;
nor
care
and
endeuour
to
preuent
them
:
who
seeth
not
that
our
doctrine
pulleth
in
,
and
theirs
letteth
out
the
reynes
of
libertie
to
our
corrupt
nature
?
for
when
a
man
beleeueth
that
he
may
do
many
things
,
which
are
in
deed
transgressions
of
Gods
lawe
,
without
offence
to
God
,
or
hurt
to
his
neighbour
,
or
wounding
of
his
owne
conscience
;
and
,
that
after
he
hath
committed
them
,
he
needeth
not
greatly
to
repent
of
them
,
or
to
be
sorry
for
them
;
but
that
they
are
done
away
by
saying
a
Lords
prayer
,
or
hearing
a
Masse
,
or
creeping
to
a
Crosse
,
or
receiuing
a
little
Holy
water
;
what
neede
he
make
any
conscience
of
these
so
sleight
trifles
;
nay
,
how
can
hee
choose
but
neglect
and
make
light
account
of
them
?
This
is
one
of
the
deuils
subtile
deuices
or
iuggling
trickes
which
Saint
Paul
speaketh
of
,
where
with
hee
laboureth
39.
The
truth
of
this
will
more
clearely
appeare
,
if
wee
take
a
suruay
a
little
of
those
particular
sinnes
,
which
they
account
as
veniall
.
To
sweare
by
the
bloud
of
God
,
or
wounds
,
or
bodie
of
Christ
,
is
no
blasphemie
(
saith
Cardinall
Caietane
)
if
it
Caietan
.
in
sum
.
pag.
49.
be
spoken
in
a
brawle
,
or
in
some
perturbation
of
mind
,
neither
is
it
to
be
counted
any
more
than
a
veniall
sinne
.
Againe
,
formall
cursing
(
saith
Gregorie
de
Valentia
)
although
in
it
owne
kinde
it
be
a
mortall
sinne
;
yet
it
may
be
onely
a
veniall
,
to
wit
,
in
respect
either
of
the
smalnesse
of
the
matter
,
or
the
want
of
deliberation
in
the
speaker
:
and
hereby
(
saith
he
)
Parents
cursing
their
children
with
bitter
words
,
and
deuoting
them
to
the
deuill
,
may
often
be
excused
from
mortall
sinne
.
An
officious
lye
,
and
a
lye
in
sport
,
are
but
veniall
sinnes
(
saith
Molanus
:
)
the
same
Authour
affirmeth
,
that
if
any
man
steale
some
little
thing
,
suppose
an
halfe
peny
,
(
as
Bellarmine
giueth
instance
)
whereby
no
notable
Bell
de
amiss
.
grat
.
&
stat
peccat
.
lib.
1.
ca.
3.
hurt
is
caused
,
this
is
to
bee
esteemed
no
mortall
sinne
.
Againe
,
rash
iudgement
(
though
consent
bee
added
thereto
)
is
regularly
but
a
veniall
sinne
:
so
also
is
the
painting
of
the
face
(
saith
Molanus
.
)
[
a
](A06106-e6280-b)
a
page
18.
Partiality
in
iudgement
,
and
acception
of
person
,
if
it
be
not
pernitious
.
[
b
](A06106-e6300-b)
b
page
22.
Flattery
,
when
we
praise
one
for
veniall
euils
,
and
it
be
without
any
manifest
hurt
.
[
c
](A06106-e6320-b)
c
page
25.
Ambition
,
that
is
an
inordinate
desire
of
honour
,
if
it
be
not
for
euill
deeds
,
or
immoderate
.
[
d
](A06106-e6340-b)
d
page
27.
Arnogancie
,
whereby
a
man
attributeth
that
to
himselfe
which
is
farre
aboue
him
;
if
it
be
without
preiudice
of
his
neighbour
.
[
e
](A06106-e6360-b)
e
page
30.
Craft
,
if
it
bee
not
ioyned
with
damage
.
[
f
](A06106-e6380-b)
f
page
30.
Couetousnesse
,
as
it
is
opposed
to
liberality
,
that
is
,
an
inordinate
desire
of
money
,
and
greedy
keeping
of
it
being
gotten
,
because
it
is
not
against
,
but
besides
charity
.
[
g
](A06106-e6400-b)
g
pa.
99.
&
101.
Contempt
of
our
neighbour
and
Superiour
in
small
trifles
.
[
h
](A06106-e6430-b)
h
page
102.
To
contend
in
words
against
a
known
truth
;
if
the
opposite
falshood
be
not
pernitious
.
[
i
](A06106-e6450-b)
i
page
105.
To
rayle
vpon
our
neighbour
to
his
face
,
if
it
proceede
from
passion
,
or
bee
but
a
light
reproach
.
[
k
](A06106-e6470-b)
k
page
110.
Curiositie
,
if
it
bee
naked
,
without
some
other
euill
ioyned
with
it
.
[
l
](A06106-e6490-b)
l
page
119.
To
mocke
and
scorne
our
neighbour
;
if
in
a
small
matter
.
[
m
](A06106-e6510-b)
m
page
131.
Drunkennesse
;
if
it
be
not
full
and
compleat
,
to
wit
,
if
a
man
drinke
till
the
house
seeme
to
goe
round
,
and
yet
is
not
depriued
of
reason
;
yea
,
if
it
bee
of
purpose
and
with
full
intention
.
[
n
](A06106-e6530-b)
n
page
317.
For
a
childe
not
to
reuerence
his
Parents
;
so
that
it
be
free
from
notorious
iniurie
and
contempt
.
[
o
](A06106-e6550-b)
o
page
318.
To
deceiue
;
if
in
a
small
mater
.
[
p
](A06106-e6570-b)
p
page
322.
Gluttony
is
then
onely
mortall
,
when
a
man
makes
the
delight
in
eating
the
last
end
.
[
q
](A06106-e6590-b)
q
page
340.
Hypocrisie
,
to
wit
,
thus
farre
forth
,
if
a
man
faine
himselfe
to
be
good
in
some
thing
,
when
hee
is
not
,
or
better
then
he
is
.
[
r
](A06106-e6610-b)
r
page
354.
Filthy
speech
is
most
vsuall
,
but
veniall
.
[
s
](A06106-e6630-b)
s
page
369.
To
disdaine
a
mans
neighbour
,
is
commonly
but
a
veniall
sinne
.
[
t
](A06106-e6650-b)
t
page
401.
To
iudge
rashly
of
our
neighbour
,
is
either
veniall
or
mortall
,
according
to
the
greatnes
of
the
thing
where
of
we
giue
iudgement
.
[
u
](A06106-e6670-b)
u
page
447.
Idlenesse
;
if
it
haue
no
other
mischiefe
to
accompany
it
.
These
,
and
a
number
such
like
are
reckoned
vp
by
that
Author
;
to
which
I
might
adde
many
more
out
of
other
Romish
writers
,
but
these
may
suffice
for
our
purpose
,
to
demonstrate
what
liberty
this
doctrine
giues
to
loosnesse
.
For
hence
men
may
be
bold
to
sweare
,
to
curse
,
to
raile
,
to
back-bite
,
to
steale
,
to
be
drunke
,
to
be
idle
,
&c.
&
cloke
all
vnder
this
vaile
,
They
are
but
veniall
sinnes
.
Yea
,
and
because
the
common
people
are
not
able
to
vnderstand
their
nice
distinctions
of
,
against
,
and
beside
charitie
;
surreption
,
and
irruption
;
great
and
small
dammage
,
&c.
therefore
often
grosse
and
great
sinnes
creepe
in
vnder
the
name
of
venials
;
if
this
be
not
a
doctrine
of
liberty
,
what
is
?
40.
The
sixt
and
last
doctrine
tending
to
loosnesse
(
the
You
erre
,
not
knowing
the
Scripture
,
and
the
power
of
God
,
saith
our
Sauiour
:
and
erring
in
manners
,
proceedeth
from
the
same
fountaine
;
for
if
the
hyding
of
Gods
word
in
the
heart
,
is
a
preseruatiue
against
sinne
,
as
the
Prophet
Dauid
auoucheth
:
then
the
ignorance
Ama
scientiam
Scripturarum
,
&
carnis
vitia
non
amabis
.
Loue
the
knowledge
of
the
Scriptures
,
and
thou
shalt
not
loue
the
vices
of
the
flesh
.
Whereby
hee
giueth
vs
to
vnderstand
,
that
where
there
is
no
loue
of
knowledge
,
Gregory
Nissen
termeth
it
.
Now
,
if
this
rule
,
squire
and
ballance
be
hid
from
vs
,
how
can
we
square
our
actions
aright
?
how
can
wee
giue
them
their
iust
poyse
and
weight
?
As
the
Carpenter
that
hath
lost
his
rule
and
line
,
cannot
but
erre
grosly
in
his
worke
:
So
the
Christian
that
is
depriued
of
this
knowledge
of
Gods
word
,
must
needs
runne
into
infinite
foule
and
grosse
enormities
.
41.
From
this
fountaine
,
conioyned
with
those
which
went
before
,
springeth
the
monstrous
corruption
of
manners
in
all
places
,
wh●●
Popery
raigneth
:
especially
in
Italie
and
Rome
,
vnder
the
Popes
nose
.
They
obiect
to
vs
the
great
and
horrible
disorder
and
corruption
which
is
among
Protestants
;
but
we
on
the
other
side
,
as
we
stand
not
to
iustifie
our selues
in
this
kind
,
but
rather
be
waile
the
prophanenesse
of
all
estates
in
these
dayes
,
euen
vnder
the
Gospell
;
so
we
dare
boldly
say
,
that
in
the
time
of
Popery
heretofore
,
and
in
places
where
it
now
swayeth
,
their
impiety
and
prophanenesse
doth
as
farre
exceed
ours
,
as
a
great
mountaine
doth
a
little
molehill
.
Of
all
Countries
in
the
world
,
Italie
is
the
Popes
owne
peculiar
:
and
yet
that
is
the
very
siacke
of
the
world
for
sinne
;
witnesse
Aencas
Siluius
,
who
liued
almost
the
Italian
fashion
to
liue
by
robberie
,
and
to
trample
vnder
focte
all
equity
and
religion
.
And
for
the
moderne
times
,
witnesse
the
common
prouerbe
.
An
Englishman
Italionate
,
a
deuill
incarnate
.
Rome
is
the
Popes
owne
●eate
,
for
it
is
the
spirituall
Babylon
,
built
vpon
seuen
hils
,
and
yet
that
is
the
sincke
of
Italy
,
witnesse
their
owne
Mantuan
.
I
pudor
in
villas
,
&c.
Vrbs
est
iam
tot
a
lupanar
.
Depart
honesty
into
Villages
,
the
Citie
is
wholly
become
a
Stewes
,
and
Trauailors
report
,
it
was
neuer
so
euill
as
it
is
at
this
day
;
witnesse
their
owne
pasquill
.
Roma
vale
,
vidi
,
satis
est
vidisse
,
reuertar
,
Cum
leno
,
aut
meretrix
,
scurra
,
cynaedus
ero
.
Now
farewell
Rome
,
I
haue
thee
seene
;
it
was
enough
to
see
:
I
will
returne
when
as
I
meane
,
Bawde
,
Pander
,
Knaue
to
bee
.
As
if
there
were
none
but
such
at
Rome
.
42.
And
this
the
best
of
them
(
against
their
wils
)
acknowledge
,
when
they
confesse
Rome
to
be
mysticall
Babylon
:
for
why
is
Rome
so
stiled
in
the
Scripture
,
but
because
it
resembleth
the
Assyrian
Babylon
in
pride
,
idolatry
,
filthinesse
,
and
especially
in
most
cruell
persecution
of
the
Church
of
God
?
and
for
the
same
cause
it
is
called
spirituall
Sodome
and
Egypt
:
Sodeme
,
for
pride
and
filthines
,
Egypt
,
for
Idolatry
and
cruelty
.
The
Popes
court
is
the
Popes
owne
Sanctum
Sanctorum
,
if
in
reuerence
to
that
holy
place
I
may
so
say
,
yet
that
is
the
sincke
of
the
Citie
.
Witnesse
Catherina
Senensis
that
holy
woman
,
whom
Pope
Pius
the
second
canonized
for
a
Saint
,
who
thus
complained
,
that
in
the
Court
of
Rome
,
where
should
bee
a
delicate
Paradise
of
vertues
,
she
sound
a
stincke
of
hellish
vices
.
Concerning
the
whole
state
of
the
Romane
Church
,
both
Lai●ty
and
Clergy
,
heare
what
the
iudgement
of
Durand
Desperata
est
salus
Romanae
Ecclesiae
,
&c.
The
saluation
of
the
Romane
Church
is
desperate
;
of
which
is
verified
the
sayings
of
the
Prophet
Esay
,
(
It
shall
be
a
bed
of
Dragons
:
)
Petrus
de
Alliaco
;
a
Cardinall
in
his
time
,
Ad
eum
statum
venit
,
&c.
The
Romane
Church
is
come
to
that
state
,
that
it
is
not
worthy
to
be
gouerned
but
by
reprobates
.
And
of
Platina
himselfe
,
the
Popes
owne
Secretary
,
Hac
nostra
aetate
vitia
cò
crcuerunt
,
&c.
In
this
our
age
vices
are
so
increased
,
that
they
seeme
to
haue
scarce
left
vs
any
place
in
Gods
mercy
,
&c.
After
the
Councell
of
Trent
,
which
promised
a
reformation
,
heare
how
a
Bishop
of
their
owne
,
Espensaeus
All
hope
(
saith
he
)
of
reformation
is
taken
away
:
where
vnder
the
Sunne
is
there
greater
licenciousnes
,
clamour
,
impurity
,
I
will
not
say
madnesse
,
and
impudency
,
then
in
this
Citie
?
such
,
and
so
great
,
as
none
can
beleeue
,
but
he
which
hath
seene
it
;
none
can
deny
,
but
he
which
hath
not
seene
it
.
I
could
heape
vp
many
like
testimonies
for
the
clearing
of
this
poynt
,
but
it
is
needlesse
,
seeing
that
all
that
haue
either
gotten
experimentall
knowledge
by
their
trauailes
,
or
speculatiue
by
their
reading
,
can
&
will
iustifie
the
truth
of
this
position
,
that
in
no
place
of
the
world
,
more
impiety
,
atheisme
,
impurity
,
cruelty
,
poysoning
trechery
,
&
all
maner
of
villanie
raigneth
,
then
in
Italy
the
Popes
owne
dominions
,
and
in
Rome
vnder
his
Holinesse
nose
.
So
that
for
shame
(
but
that
the
whore
of
Babylon
,
and
her
adherents
haue
brazen
foreheads
)
they
may
cease
to
lay
that
imputation
of
loosnesse
and
wickednesse
of
life
vpon
vs
and
our
Religion
,
and
assume
the
aspersion
of
it
vnto
themselues
,
being
farre
more
guilty
,
and
their
religion
directly
tending
thervnto
,
by
these
six
maine
grounds
which
I
haue
in
this
first
motiue
propounded
to
the
iudgement
of
euery
indifferent
Reader
:
The
Lord
of
his
mercy
open
our
eyes
,
that
we
may
discerne
the
truth
,
and
our
hearts
,
that
we
may
loue
it
,
and
embrace
it
.
MOTIVE
.
II.
That
religion
,
which
maintaines
by
the
grounds
thereof
things
forbidden
,
by
all
lawes
both
of
God
,
of
Nature
,
and
of
Man
,
cannot
be
the
true
religion
:
but
such
is
the
religion
of
the
Romane
Church
:
Ergo.
THe
first
proposition
in
this
reason
is
vnquestionable
and
1.
And
first
,
what
can
bee
more
contrary
to
the
lawes
of
to
giue
to
Caesar
those
things
that
belong
vnto
Caesar
:
and
Saint
Paul
chargeth
euery
soule
to
be
subiect
to
the
higher
powers
,
because
all
power
is
of
God
:
Pilate
:
Thou
hadst
no
power
ouer
mee
,
except
it
was
giuen
thee
from
aboue
:
2.
Now
,
that
the
Romish
doctrine
and
religion
is
a
supporter
of
treason
,
and
an
animater
of
traytors
against
their
Soueraignes
;
I
call
to
witnesse
,
first
,
their
owne
principles
,
and
secondly
,
their
practice
.
Their
principles
are
these
:
As
long
as
the
Prince
continueth
excommunicate
,
the
Subiect
is
freed
from
the
oath
of
subiection
:
this
is
the
Position
of
a
Cardinall
,
whose
authority
was
so
great
in
the
Church
of
Rome
,
that
whatsoeuer
he
wrote
,
was
allowed
as
sound
and
authenticall
,
without
examination
or
supervizing
.
To
him
I
adde
a
Assoone
as
a
Christian
King
becomes
hereticall
,
forthwith
people
are
freed
from
their
subiection
.
The
condition
in
the
first
Position
is
,
if
the
King
be
excommunicate
:
in
the
second
,
if
he
be
hereticall
;
which
though
different
in
termes
,
yet
in
substance
are
all
one
,
for
euery
heretique
is
excommunicate
,
quatenus
apertè
haereticus
,
in
that
Whosoeuer
maintaineth
any
doctrine
expresly
condemned
by
the
Church
of
Rome
,
hee
is
to
be
accounted
(
say
they
)
an
obstinate
hereticke
.
To
these
adde
the
sentence
of
another
Cardinall
,
euen
our
owne
Countriman
Al
-
in
his
Apology
for
Stanlies
treason
,
who
ioyneth
both
these
two
conditions
together
as
two
twinnes
.
By
reason
(
saith
he
)
of
Queene
Elizabeths
excommunication
and
heresie
,
it
was
not
onely
lawfull
for
any
of
her
Subiects
,
but
euen
they
were
bound
in
conscience
,
to
depriue
her
of
any
strength
,
which
lay
in
their
power
to
doe
,
and
to
deliuer
her
Armies
,
Townes
,
or
fortresses
into
her
enemies
hands
,
she
no
more
being
the
right
owner
of
them
.
But
all
this
while
we
haue
not
the
pillar
of
Popery
,
Bellarmine
,
it
may
be
he
is
of
another
mind
:
heare
therefore
his
resolution
.
Non
licet
Christianis
tolerare
,
&c.
It
is
not
lawfull
for
Christians
to
tolerate
a
King
that
is
an
infidell
,
or
an
heretike
,
if
he
endeuour
to
draw
his
Subiects
to
his
heresie
or
infidelity
.
This
is
braue
Bellarmines
resolution
of
this
case
.
Neither
doth
he
barely
set
it
downe
,
but
laboureth
to
proue
it
by
many
arguments
throughout
that
whole
Chapter
:
indeed
he
pinneth
it
all
vpon
the
Popes
sleeue
;
he
must
pronounce
the
King
to
be
an
heretike
,
and
they
like
sheepe
must
auoyde
him
as
a
wolfe
;
he
must
forbid
them
to
obey
,
and
they
must
forthwith
fall
to
rebellion
:
that
whole
seuenth
Chapter
is
worth
the
reading
,
if
any
desire
to
know
the
full
and
compleat
doctrine
of
the
Romish
Church
,
concerning
the
poynt
of
rebellion
and
treason
against
Princes
.
And
that
this
was
the
doctrine
not
of
some
few
among
them
,
but
of
all
in
generall
:
Let
a
Fryer
of
Be
it
spoken
with
the
leaue
of
all
good
men
,
this
nouelty
,
that
I
say
not
heresie
,
had
not
as
yet
sprung
vp
in
the
world
,
that
Gods
Priests
should
teach
the
people
that
they
owe
no
subiection
to
euill
Princes
,
and
though
they
haue
sworne
allegeance
to
them
,
yet
they
owe
them
no
fidelity
,
neither
shall
hee
be
accounted
periur'd
which
thinketh
against
the
King
,
yea
,
hee
that
obeyeth
him
shall
be
counted
for
excommunicate
,
and
he
that
doth
against
him
shall
be
absolued
from
the
guilt
of
iniustice
and
periurie
.
Here
we
may
behold
the
doctrine
of
that
age
,
and
withall
,
that
by
this
Fryers
iudgement
concurring
with
vs
,
it
is
not
onely
nouelty
,
but
a
point
of
heresie
to
dissolue
the
bond
of
allegeance
,
which
Subiects
owe
vnto
their
Princes
,
vpon
any
pretence
whatsoeuer
.
3.
But
all
these
are
but
the
opinions
of
priuate
men
,
and
not
the
decrees
of
the
Church
:
heare
therefore
what
the
Church
speaketh
,
by
the
pretended
head
thereof
the
Pope
,
who
(
as
they
affirme
)
cannot
erre
whilest
he
sits
in
the
chaire
of
Peter
,
to
determine
matters
of
faith
.
Gregory
the
seuenth
,
We
by
Apostolicall
authority
doe
absolue
all
from
their
oaths
which
they
haue
giuen
to
persons
excommunicate
.
And
another
Pope
of
later
time
,
in
his
Bull
against
Queene
Elizabeth
,
thus
;
We
absolue
all
Subiects
from
their
faith
they
haue
plight
with
Elizabeth
their
Queen
.
A
third
Pope
Paulus
Tertius
did
excommunicate
Henry
the
Eight
,
One
all
in
Ireland
,
did
sinne
mortally
,
and
could
not
obtaine
euerlasting
life
,
except
they
should
desist
:
Pope
Xistus
giueth
this
censure
of
their
determination
,
Those
Diuines
(
saith
he
)
haue
done
the
parts
of
good
Lawyers
,
Confessours
,
and
Doctours
.
Many
more
testimonies
to
this
effect
might
be
accumulated
,
but
these
are
sufficient
(
because
wee
shall
haue
occasion
to
speake
hereof
more
at
large
hereafter
)
to
all
that
are
not
either
bewitched
with
the
enchantments
of
the
whore
of
Babylon
,
or
blinded
with
preiudice
,
to
shew
how
both
in
their
principles
and
their
practice
,
they
maintaine
treason
and
rebellion
against
Princes
,
contrary
to
the
lawes
of
God
,
of
nature
,
and
of
man
.
4.
A
doctrine
Cousin
german
vnto
this
,
&
of
the
same
kind
,
5.
Againe
,
by
their
doctrine
of
equiuocation
,
they
teach
and
maintaine
open
and
notorious
lying
and
periury
,
such
as
the
very
heathen
of
stricter
life
and
simpler
iudgement
abhor'd
:
their
doctrine
is
this
;
A
man
(
saith
Tollet
)
is
not
alwaies
bound
to
answere
according
to
the
meaning
of
the
asker
,
but
may
sometimes
vse
equiuocation
,
and
deceiue
the
hearer
:
this
is
lawfull
(
saith
he
)
when
the
Iudge
requireth
an
oth
against
iustice
,
or
when
he
is
not
a
competent
Iudge
(
as
another
speaketh
:
)
as
for
example
,
if
the
Iudge
demand
,
Hast
thou
done
this
?
he
may
answere
,
I
haue
not
(
though
he
haue
)
with
this
secret
meaning
,
to
tell
it
thee
,
or
at
this
time
,
or
some
such
like
things
.
And
if
an
husband
aske
his
wife
whether
shee
be
an
adulteresse
,
she
may
answere
no
(
though
she
be
)
with
this
mentall
reseruation
[
to
reueale
it
to
him
]
and
if
a
man
be
constrained
to
sweare
that
he
will
take
a
woman
to
his
wife
,
he
may
doe
it
safely
although
he
neuer
meane
it
,
with
this
close
clause
in
his
mind
(
if
she
shall
after
please
him
.
)
Thus
farre
Tollet
.
6.
Now
of
late
dayes
,
one
hath
divulged
a
whole
Treatise
in
defence
of
this
monstrous
doctrine
;
to
the
which
Blackwell
the
Arch-priest
hath
giuen
this
solemne
approbation
,
that
it
is
a
very
godly
,
learned
&
Catholique
Tractate
,
&
worthy
to
be
published
in
print
,
to
the
comfort
of
the
afflicted
,
&
instruction
of
the
godly
.
The
author
of
this
Tractate
thus
concludeth
,
If
a
Catholike
or
any
other
person
shal
be
demanded
vpon
his
oath
before
a
Magistrate
,
whether
a
Priest
be
in
such
a
place
,
he
may
(
though
hee
know
the
contrary
)
securely
in
conscience
answere
,
No
,
without
periury
,
with
a
secret
meaning
reserued
in
his
mind
,
namely
,
that
he
is
not
there
,
so
as
a
man
is
bound
to
reueale
him
.
Againe
,
if
one
shall
aske
me
whether
such
a
stranger
lyeth
in
my
house
,
I
may
answere
,
he
lyeth
not
in
my
house
(
albeit
he
do
)
meaning
Non
mentitur
:
this
last
is
verball
equiuocation
,
the
former
is
mentall
reseruation
,
which
are
the
two
approued
kindes
of
their
equiuocating
art
.
7.
If
this
filthy
strumpet
be
not
the
mother
of
two
foule
daughters
,
Lying
,
and
Periury
:
lying
,
if
by
a
bare
asseueration
;
periury
,
if
ioyned
with
an
othe
:
let
all
that
haue
but
common
sense
and
reason
iudge
,
and
let
the
Enquest
that
shall
enquire
into
this
matter
be
,
first
,
heathen
Philosophers
;
secondly
,
the
Popish
writers
themselues
;
thirdly
,
the
Fathers
and
Doctours
of
the
Church
;
and
fourthly
,
which
is
of
greater
moment
then
all
the
rest
,
the
holy
Scripture
of
God
diuinely
inspired
,
and
cannot
deceiue
,
nor
be
deceiued
.
Let
vs
heare
the
Philosophers
verdict
;
A
Lye
,
saith
Tully
,
is
a
false
enunciation
of
words
,
with
an
intent
to
deceaue
:
and
againe
,
he
defines
dolus
malus
,
that
is
,
deceit
to
be
,
when
one
thing
is
pretended
,
another
acted
;
this
is
a
false
action
.
So
,
in
like
manner
a
false
diction
,
which
is
,
a
lye
,
must
needs
bee
when
one
thing
is
spoken
by
the
mouth
,
another
vnderstood
in
the
heart
:
therefore
the
ordinary
Grammaticall
notation
of
this
word
mentiri
,
to
lye
,
is
quasi
contra
mentemire
,
as
it
were
to
goe
against
the
minde
:
and
Aristotle
sayth
,
that
speech
is
ordained
for
this
cause
,
to
signifie
and
expresse
the
secret
conceptions
of
the
mind
:
therfore
when
the
mouth
and
the
mind
are
at
variance
,
then
the
law
of
nature
is
peruerted
,
and
in
stead
of
a
naturall
and
true-borne
childe
Truth
,
a
bastard
,
to
wit
,
a
lye
is
produced
:
But
they
which
equiuocate
,
pretend
one
thing
,
and
intend
another
;
they
speake
one
thing
,
&
meane
another
;
their
heart
and
their
tongue
,
like
vntuned
strings
,
are
at
iarre
with
themselues
,
and
therefore
by
no
meanes
can
they
be
excused
from
open
and
notorious
lying
.
8.
Now
,
if
an
oath
bee
mixed
,
then
a
fouler
monster
is
Not
to
sweare
a
falshood
,
is
to
bee
forsworne
,
but
not
to
performe
or
make
good
that
which
thou
hast
sworne
according
to
thine
owne
meaning
,
as
customably
it
is
conceiued
by
thy
words
,
is
periury
:
all
the
world
cannot
more
directly
cut
the
throat
of
all
equiuocation
then
this
doth
.
9.
But
I
leaue
the
Philosophers
,
and
come
to
their
owne
Schoolemen
.
To
lye
(
saith
Lumbard
)
is
when
a
man
speaketh
Lum
.
l.
3.
dist.
38
any
thing
contrary
to
that
which
he
thinketh
in
his
mind
.
It
is
a
lye
(
saith
Aquinas
)
when
a
man
will
signifie
another
thing
,
then
Lum
.
l.
3.
dist.
39
that
which
he
thinketh
in
his
mind
.
Againe
,
Lumbard
.
Whosocuer
vseth
craft
or
subtiltie
in
an
oath
,
defileth
his
conscience
with
a
double
guilt
,
for
he
both
taketh
the
name
of
God
in
vaine
,
and
also
deceiueth
his
neighbour
.
And
Aquinas
,
their
great
Doctor
,
condemneth
in
expresse
words
this
equiuocating
tricke
of
theirs
:
If
a
Iudge
(
saith
he
)
shall
require
any
thing
which
he
cannot
by
order
of
law
,
the
party
accused
,
(
what
,
may
he
equiuocate
?
)
No.
he
is
not
bound
to
answere
(
in
deed
)
but
either
by
appeale
,
or
some
other
meanes
,
may
deliuer
himselfe
;
but
in
no
case
may
be
tell
a
lye
,
or
vse
falshood
,
or
any
kind
of
craft
or
deceit
.
This
was
then
good
diuinity
:
but
now
the
Iesuites
,
our
pretended
resiners
of
Popery
,
haue
coyned
a
new
kind
of
diuinity
;
but
like
counterset
slips
,
it
will
not
abide
the
tryall
.
Heare
what
Scotus
saith
,
another
Schooleman
,
Dicere
non
feci
,
Scotus
lib.
5.
de
inst.
q.
6.
art.
2.
&c.
To
say
I
did
not
that
,
which
I
know
I
haue
done
,
although
I
speake
it
with
this
reseruation
(
that
I
may
signifie
it
to
you
)
is
not
equiuocation
,
but
a
plaine
lye
.
To
conclude
with
Maldonate
,
Quisquis
fingendo
,
&c.
Whosoeuer
(
saith
he
)
by
saining
doth
goe
about
to
deceiue
another
,
although
he
intend
some
other
thing
in
his
mind
,
without
doubt
,
lyeth
;
for
otherwise
there
would
be
no
lye
,
which
might
not
by
this
meanes
be
defended
.
10.
Thus
we
haue
the
verdict
of
diuers
of
their
own
Writers
,
touching
this
monstrous
doctrine
.
Let
vs
heare
now
what
the
Fathers
thinke
of
it
,
and
let
Saint
Hierome
speake
first
:
None
is
a
lyer
(
saith
he
)
but
he
that
thinks
otherwise
then
he
speaketh
.
Therfore
the
equiuocator
is
a
lyar
,
for
he
thinketh
otherwise
then
he
speaketh
:
as
when
he
affirmeth
(
I
am
no
Priest
)
when
he
is
one
,
he
thinketh
hee
is
that
which
he
saith
he
is
not
.
Is
Saint
Augustine
of
a
contrary
minde
?
no
,
hee
agreeth
with
Hierome
in
this
,
though
they
iarred
in
some
other
things
.
He
that
speaketh
(
saith
he
)
falsly
against
his
conscience
,
doth
properly
lye
,
but
so
doth
our
equiuocator
.
And
for
Periury
,
This
(
saith
Augustine
)
is
the
very
forme
of
Periurie
,
Idem
Serm.
28.
de
verbis
Aposl
.
to
thinke
that
to
be
false
which
thou
dost
sweare
.
Thus
doth
the
equiuocatour
,
for
when
hee
sweareth
hee
knoweth
not
a
man
,
and
yet
knoweth
him
,
doth
hee
not
manifestly
thinke
that
to
be
false
which
he
sweareth
?
his
mentall
reseruation
cannot
saue
him
from
the
pillory
;
seeing
,
as
Isidore
saith
,
God
Isi
lor.
de
summo
bono
.
li.
1.
ca.
13.
doth
valew
an
oath
not
by
the
sense
of
the
speaker
,
but
according
to
the
sense
of
him
to
whom
the
oath
was
made
.
Thus
by
the
verdict
of
these
three
Fathers
,
their
doctrine
of
equiuocation
is
guilty
both
of
lying
and
periury
.
11.
And
that
I
may
leaue
them
without
a
starting
hole
,
let
them
heare
what
the
Iury
of
Life
and
Death
saith
,
I
meane
the
holy
Prophets
and
Apostles
,
yea
,
what
GOD
the
Iudge
himselfe
saith
.
Thou
shalt
not
(
saith
he
)
Beare
false
witnesse
against
thy
Neighbour
:
No
,
nor
of
thy
neighbour
:
therfore
much
lesse
against
thy selfe
,
or
of
thy selfe
:
but
the
equiuocatour
doth
both
:
first
,
against
his
Neighbonr
,
when
by
a
false
suggestion
he
perswadeth
him
to
beleeue
an
vntruth
;
and
of
his
neighbour
,
when
hee
reporteth
that
of
him
which
is
vntrue
:
and
secondly
,
of
,
and
against
himselfe
,
by
confessing
himselfe
to
be
that
which
he
is
not
,
or
denying
himselfe
to
be
that
which
hee
is
.
Equiuocation
then
is
a
plaine
breach
of
this
Commandement
,
and
therefore
a
lye
at
the
least
.
The
Prophet
Ieremy
interpreting
this
precept
,
as
the
manner
of
the
Prophets
was
,
giues
it
affirmatiuely
thus
,
Thou
shalt
sweare
in
truth
,
&c.
And
the
Prophet
Dauid
saith
,
that
the
righteous
man
speakes
in
truth
.
Now
,
what
is
it
to
sweare
or
speake
in
truth
,
Azorius
the
Iesuite
will
tell
vs
,
that
It
is
either
for
the
confirmation
of
a
truth
,
or
in
a
probable
opinion
of
that
to
be
true
which
we
sweare
or
speake
.
But
the
equiuocatours
speach
or
oath
is
neither
for
the
truth
,
nor
from
the
truth
,
and
therefore
a
lye
,
if
not
grosse
periury
.
Againe
,
the
Prophet
Dauid
sets
downe
this
as
one
note
of
a
righteous
man
,
that
he
speakes
the
truth
from
his
heart
:
but
the
Equiuocatour
either
speaketh
not
the
truth
at
all
,
or
at
least
speaketh
not
from
the
heart
,
whereby
he
is
euidently
conuinced
to
be
none
of
those
that
shall
dwell
in
Gods
Tabernacle
,
or
asend
into
his
holy
Mountaine
.
Lastly
,
when
as
Saint
Paul
was
taxed
by
some
false
brethren
to
be
carnally
minded
,
because
promising
to
come
to
Corinthus
,
he
came
not
,
doth
he
excuse
himselfe
by
equiuocation
,
saying
,
that
he
promised
one
thing
and
minded
another
?
no
,
but
he
protesteth
that
he
was
minded
as
hee
spake
,
and
that
his
word
was
not
yea
,
and
nay
,
but
simply
yea
:
which
proueth
,
first
,
that
all
our
speach
must
be
simple
and
plaine
,
without
equiuocation
:
and
secondly
,
that
such
as
abuse
their
speach
in
such
sort
,
are
fleshly
minded
men
,
full
of
lightnesse
and
vanity
.
And
thus
we
haue
a
full
verdict
of
Philosophers
,
Popish
diuines
,
Fathers
,
and
Scriptures
:
and
therefore
why
may
not
sentence
bee
pronounced
,
and
the
equiuocator
adiudged
guilty
both
of
lying
and
periury
,
two
sinnes
which
the
law
of
God
,
of
Nature
,
and
Men
,
haue
alway
condemned
?
12.
Againe
,
what
more
contrary
to
the
lawe
of
God
and
vnfruitfull
workes
of
darknesse
,
Ephes.
5.
11.
And
thus
with
their
owne
mouthes
they
condemne
themselues
in
that
which
they
allow
,
being
Iudges
of
13.
Their
doctrine
is
this
,
that
a
lesser
euill
is
to
bee
permitted
,
to
the
end
that
a
greater
may
be
auoyded
,
and
therefore
brothel
houses
to
be
suffered
,
lest
all
places
should
bee
filled
with
filthy
lusts
:
and
this
their
position
they
defend
;
first
,
by
the
testimonie
of
Saint
Augustine
in
his
Booke
De
Ordine
;
secondly
,
by
deprauing
and
corrupting
that
place
of
Scripture
,
where
it
is
forbidden
that
there
should
bee
any
The
Romish
harlots
pay
(
saith
Agrippa
)
vnto
the
Pope
euery
wecke
a
Iuly
(
which
is
a
certaine
kind
of
Coyne
)
for
their
liberty
,
they
prophane
Gods
word
by
a
filthy
Comment:
for
take
away
(
say
they
)
harlots
out
of
the
Common-wealth
,
and
all
places
will
abound
with
whoredomes
:
whereas
,
neuerthelesse
the
Common-wealths
of
Israel
endured
long
without
that
stain
,
where
notwithstanding
an
harlot
was
not
permitted
.
It
is
recorded
also
,
that
the
harlots
in
Rome
pay
vnto
the
Pope
a
yearely
pension
,
which
amounteth
sometimes
to
thirtie
thousand
,
sometimes
to
fortie
thousand
Ducats
.
Pope
Paulus
the
third
is
said
to
haue
had
in
his
Tables
the
names
of
45000.
Curtezans
,
which
payd
a
monethly
tribute
vnto
him
.
And
therefore
not
without
great
cause
(
if
gaine
may
be
a
sufficient
cause
)
did
Pope
Sixtus
build
a
noble
or
famous
Stewes
at
Rome
,
as
Agrippa
godlinesse
is
gaine
,
but
gaine
is
godlinesse
,
and
all
Religion
is
turned
into
lucre
,
as
Mantuan
a
Fryer
Carmelite
of
their
owne
saith
,
Ven
alia
nobis
Adde
to
these
Whoredome
,
Sodomitry
,
and
Incest
,
and
all
manner
of
sinne
,
and
then
there
is
a
full
square
number
.
But
I
would
faine
know
how
these
holy
Fathers
can
free
themselues
from
the
name
and
imputation
of
notorious
bawdes
;
seeing
he
is
by
all
law
esteemed
a
bawde
,
that
maintaineth
harlots
,
exposing
them
to
the
lust
of
others
for
gaine
,
then
which
,
what
can
be
more
vilde
and
base
?
14.
As
touching
the
testimony
of
Saint
Augustine
,
and
their
other
reasons
,
I
answere
in
a
word
;
first
,
that
when
Saint
Augustine
wrote
that
Booke
,
he
was
but
Catecheumenus
,
a
nouice
in
Religion
,
not
well
instructed
in
Christs
Schoole
:
and
besides
that
,
it
doth
crosse
the
doctrine
both
of
himselfe
in
other
Books
of
more
mature
iudgement
,
and
also
of
the
holy
Scripture
;
for
he
himselfe
affirmeth
elsewhere
,
that
the
good
which
commeth
of
euil
as
a
recompence
,
must
not
be
admitted
,
and
the
Scripture
condemneth
to
hell
all
those
(
marke
,
you
Romanists
)
that
say
,
Let
vs
doe
euill
,
that
good
may
come
thereof
,
whose
damnation
is
iust
.
15.
Their
other
reasons
are
vaine
and
idle
:
for
what
greater
liberty
can
they
desire
,
then
to
be
authorized
by
the
head
of
the
Church
,
who
cannot
erre
as
they
teach
,
and
to
follow
their
filthy
lusts
by
letters
Patents
from
his
vnholynesse
?
(
for
so
here
it
iustly
deserueth
to
be
tituled
.
)
And
is
this
the
way
to
reclaime
&
conuert
them
from
their
filthines
,
to
dwell
in
gorgious
houses
,
to
ride
openly
in
goodly
chariots
,
to
be
apparelled
like
Princes
,
to
haue
attending
on
them
men
clad
in
braue
attire
,
with
chaines
of
gold
and
costly
ornaments
,
yea
,
to
be
maintained
by
the
Pope
,
and
often
visited
by
his
Holynesse
and
his
great
Cardinals
?
if
this
be
the
way
to
reclaime
them
,
let
all
men
of
sound
sense
and
reason
iudge
indifferently
.
16.
Lastly
,
whether
it
be
a
meanes
to
stoppe
the
course
of
lust
,
and
to
refraine
whoredomes
from
spreading
farre
and
wide
:
let
vs
against
Augustine
oppose
Saint
Basill
,
That
whoredome
stayeth
not
it selfe
in
one
man
,
but
inuadeth
a
whole
Citie
:
for
some
one
comming
to
an
harlot
,
taketh
to
himselfe
a
fellow
,
and
the
same
also
seekth
another
fellow
:
and
so
,
as
a
fire
being
kindled
in
a
Citie
,
stayeth
not
in
the
burning
one
house
or
two
,
but
spreadeth
farre
and
wide
,
and
draweth
a
great
destruction
with
it
:
so
this
mischiefe
being
once
kindled
,
rangeth
ouer
all
the
Citie
.
Oppose
also
to
him
Saint
Ambrose
,
who
writing
Who
can
nourish
burning
●●ales
in
his
bosome
,
and
not
bee
burnt
with
them
?
So
how
can
harlots
be
nourished
in
a
Citie
,
and
young
men
not
bee
corrupted
with
wheredome
?
Yea
,
oppose
Tertullian
also
,
who
That
all
Brothel-houses
are
detestable
before
God
.
And
lastly
,
Iustinian
the
Emperour
,
who
in
his
De
Lenonibus
,
willeth
that
harlots
should
bee
vtterly
banished
out
of
the
Citie
:
and
sorroweth
,
because
hee
saw
Brothel-houses
so
nigh
vnto
the
Churches
of
God
.
And
indeed
,
if
it
were
true
,
that
it
is
a
meane
to
restraine
whoredome
,
why
is
it
not
then
restrained
at
Rome
,
by
that
meanes
?
I
am
sure
they
haue
their
Stewes
:
And
yet
Mantuan
doubteth
not
to
affirme
,
that
for
all
their
Stewes
confined
into
one
place
,
Vrbs
estiam
tota
lupanar
:
The
whole
Citie
was
become
a
Stewes
.
To
conclude
all
in
one
briefe
Sylogisme
,
That
Religion
which
is
contrary
to
the
Religion
of
God
,
cannot
bee
of
God
,
but
of
the
Deuill
;
but
the
Romish
Religion
in
this
one
poynt
is
contrary
to
the
Religion
of
God
;
for
the
Scripture
saith
,
There
shall
be
no
whore
in
Israel
;
the
Romanists
say
,
There
must
be
whores
in
Israel
,
that
is
,
in
the
Church
,
for
the
auoyding
of
a
further
mischiefe
(
then
which
what
can
be
more
contradictorie
?
)
therefore
the
Romish
religion
cannot
be
of
God
,
but
of
the
diuell
,
I
meane
,
in
those
poynts
wherein
it
thus
crosseth
the
truth
of
God
.
17.
But
doe
they
stay
at
adultery
and
simple
fornication
?
That
hee
which
cleaueth
to
an
harlot
,
is
made
one
flesh
with
her
.
And
their
owne
law
sayth
,
that
it
skils
not
whether
the
kindred
descendeth
from
the
lawfull
marriages
,
or
otherwise
.
18.
Their
second
doctrine
maintaining
Incest
,
is
their
opinion
touching
the
Popes
power
in
dispensations
:
for
they
hold
,
that
hee
being
Christs
Vicar
on
earth
,
may
dispense
in
degrees
expresly
prohibited
by
Gods
law
,
and
so
hath
and
Petrus
Aluaradus
married
two
sisters
at
once
,
and
such
like
,
as
you
may
see
more
at
large
in
the
former
demonstration
.
What
is
this
,
I
pray
you
,
but
to
allowe
and
authorize
incest
?
when
as
they
ascribe
vnto
their
holy
Father
the
Pope
authority
to
dispense
with
it
:
for
according
to
the
old
rule
in
Logike
,
Causa
causae
,
est
causa
causati
,
which
is
,
the
cause
of
the
cause
,
must
needes
bee
also
the
cause
of
the
effect
:
when
as
their
doctrine
therfore
vpholds
the
Popes
power
to
dispense
,
and
this
power
to
dispense
,
brings
forth
Incest
,
a
bastardly
brat
;
by
consequent
their
doctrine
must
necessarily
stand
guilty
●f
being
the
first
moouer
thereof
.
19.
The
third
doctrine
by
which
this
soule
sinne
is
authorized
,
is
the
generall
opinion
of
the
Church
,
touching
the
extent
of
degrees
of
Consanguinity
prohibited
in
marriage
:
for
,
albeit
in
former
ages
it
was
forbidden
to
marrie
within
the
seuenth
degree
:
yet
in
the
Councill
of
Laterane
,
Quo
gradu
remotior
distat
à
communi
stipite
,
eodem
etiam
inter
se
distant
.
In
what
degree
the
person
furth●st
remoued
is
distant
from
the
stock●
,
in
the
same
degree
they
are
distant
from
one
another
.
Now
put
the
case
after
this
manner
.
-
ABRAHAM
.
-
ISAAC
.
-
IACOB
.
-
IVDA
.
-
PHARES
.
-
ISCAH
.
-
ISMAEL
.
Here
in
this
Scheme
or
figure
,
Iscah
is
by
their
own
rule
in
the
first
degree
from
ISMAEL
:
and
therefore
by
their
doctrine
,
ISMAEL
may
marry
ISCAH
,
which
is
most
notable
and
apparent
Incest
:
for
brethren
and
sisters
are
but
one
flesh
;
and
so
Isaac
and
Ismael
are
both
one
flesh
;
as
Iudah
said
of
Ioseph
,
Frater
noster
est
.
caro
nostra
est
:
he
is
our
brother
and
our
flesh
▪
And
therefore
Ismael
is
vnto
all
Isaacs
posterity
as
it
were
their
Father
;
and
they
vnto
him
in
stead
of
Children
:
and
so
by
consequent
cannot
marrie
,
not
onely
within
the
fourth
degree
,
but
euen
vnto
the
thousand
degree
,
if
it
were
possi●le
.
For
Adam
,
if
hee
were
now
aliue
,
could
not
find
a
woman
in
the
whole
world
to
marry
lawfully
withall
,
without
committing
Incest
:
neither
is
this
a
conceit
of
our
own
deuising
,
but
the
expresse
rule
of
the
word
of
God
:
for
Leuit.
18.
12.
13.
wee
are
forbidden
to
vncouer
the
shame
of
our
Fathers
sister
,
or
of
our
Mothers
sister
:
but
all
our
predecessours
in
the
right
line
are
our
fathers
and
mothers
,
though
they
he
neuer
so
sarre
remooued
;
and
therefore
to
marry
with
their
brothers
or
sisters
,
stands
guilty
of
Incest
by
〈…〉
law
.
For
which
cause
also
Iustinian
decreeth
,
Amitam
licet
adoptiuam
,
&c.
It
is
not
lawfull
to
marrie
our
Fathers
adopted
sister
,
nor
our
Mothers
adopted
sister
,
because
they
are
held
in
place
of
Parents
:
and
the
law
in
the
Digests
Amitam
quoque
&
materteram
item
magnam
amitam
.
&
materter
am
magnam
,
prohibemur
vxorem
ducere
,
quamisis
amita
magna
,
&
ma●●rter
a
magna
quarto
gradit
sunt
.
We
are
forbidden
to
warry
our
Auxt
either
by
Father
or
Mothers
side
:
yea
,
our
great
Aunt
,
though
she
be
in
the
fourth
degree
.
Thus
by
all
●awes
the
Popish
doctrine
,
that
it
is
lawfull
for
any
to
marry
beyond
the
fourth
degree
,
is
a
plaine
maintenance
and
allowance
of
Incest
.
20.
Againe
,
who
knoweth
not
but
that
theft
is
condemned
by
all
lawes
,
except
it
be
by
the
lawes
of
Platoes
imaginaries
Common-wealth
,
or
the
Anabaptistical
positions
of
some
later
heretikes
,
who
would
haue
propriety
of
goods
taken
away
,
and
a
communitie
of
all
things
brought
vp
?
but
the
Papists
by
their
doctrine
not
onely
tolerate
some
kind
of
theft
,
but
euen
maintaine
and
allowe
it
as
lawfull
:
For
,
thus
writeth
Maldonate
a
learned
Iesuite
,
and
of
great
authoritie
;
Poore
doe
not
commit
theft
,
when
being
pressed
with
extreame
necessity
,
they
take
that
which
is
another
mans
;
because
(
marke
his
Anabaptisticall
reason
)
the
thing
at
such
a
time
is
not
properly
another
mans
,
but
common
to
the
life
of
man
being
in
danger
,
&c.
And
to
prooue
this
,
hee
abuseth
an
excellent
sentence
of
Saint
Ambrose
,
who
speaking
of
the
communitie
Esurientis
pauis
est
,
quem
●●
retines
;
nudorum
vestimen●um
est
,
quod
●●
recludis
;
miserorum
paecunia
est
,
quam
tu
in
terram
defodis
.
It
is
the
poores
bread
which
thou
retainest
,
his
garment
which
thou
lockest
vp
,
and
his
money
which
thou
hy
dest
in
the
ground
.
But
he
speaketh
,
as
any
man
may
see
,
not
to
encourage
the
poore
to
lay
hands
vpon
rich
mens
substance
,
but
to
stirre
vp
the
rich
to
the
workes
of
charitie
:
neither
to
excuse
a
poore
man
from
theft
,
if
he
steale
from
the
rich
,
but
to
accuse
the
rich
of
theft
,
if
out
of
his
wealth
he
do
not
powre
forth
to
the
necessitie
of
the
poore
.
Neither
is
this
the
opinion
of
one
Iesuite
onely
,
but
it
is
backed
and
barred
by
the
approbation
of
another
of
no
meane
credite
:
For
thus
writeth
Emanuel
Sa
:
in
his
Aphorisines
.
Ego
,
inquit
,
&c.
I
(
saith
he
)
am
of
the
same
mind
with
them
,
which
thinke
that
it
is
lawfull
for
a
poore
man
priuily
to
purloine
from
a
richman
,
which
is
bound
to
helpe
him
and
doth
not
.
Here
be
two
brethren
in
euill
,
concurring
in
the
defence
of
one
and
the
same
sinne
;
for
if
to
steale
,
be
not
an
offence
for
a
poore
man
,
why
doth
the
law
say
in
generall
,
Thou
shalt
not
steale
?
Let
them
shew
the
exception
and
exemption
of
the
poore
from
the
law
;
or
let
them
confesse
to
their
eternall
shame
,
that
they
are
maintainers
of
those
that
breake
Gods
law
.
Besides
,
if
(
as
Saint
Augustine
,
and
all
other
learned
Diuines
confesse
)
it
bee
not
lawfull
to
lye
,
though
it
bee
to
the
sauing
of
our
21.
Besides
these
,
Cardinall
Tollet
another
Iesuite
,
a
man
of
high
dignity
and
authority
in
the
Romane
Church
,
approueth
by
his
verdict
another
kind
of
theft
,
worse
then
those
before
specified
;
for
he
alloweth
in
some
cases
the
vse
of
false
ballances
,
and
falsification
of
wares
,
his
words
are
these
.
There
Toll
.
desept
.
pec
.
●a
.
49.
pa.
744.
is
(
saith
he
)
a
man
that
either
by
reason
of
vniust
dealing
of
the
Magistrate
,
or
the
malice
of
the
buiers
conspiring
together
to
pull
downe
the
price
,
or
some
other
reasonable
cause
,
cannot
sell
his
wine
at
a
iust
price
:
when
the
case
thus
falleth
out
,
then
may
this
man
either
less●n
his
measure
,
or
mingle
water
with
his
wines
,
and
so
sell
it
for
pure
wine
,
and
require
the
full
price
,
as
if
the
measure
were
compleate
:
prouided
that
he
doe
not
lye
,
which
neuertheles
if
he
doe
,
it
is
no
pernitious
lye
,
nor
mortall
,
nor
binding
to
restitution
.
In
like
manner
,
it
is
lawfull
to
sell
other
silke
in
stead
of
Granado
silke
,
and
Italian
in
stead
of
Greeke
:
and
so
after
the
same
proportion
all
other
wares
.
These
bee
the
braue
positions
of
that
renowned
Cardinall
:
wherein
how
apparently
hee
doth
contradict
the
written
word
of
God
,
let
any
indifferent
vmpier
iudge
,
by
comparing
this
his
doctrine
with
these
sentences
of
the
Scripture
here
ensuing
.
Diuers
weights
are
an
abomination
to
the
Lord
,
and
deceitfull
ballances
are
not
good
.
A
true
weight
and
a
ballance
are
of
the
Lord
,
and
all
the
weights
of
the
bagge
are
his
worke
.
Diuers
weights
and
diuers
measures
,
both
these
are
euen
abomination
to
the
Lord
:
yee
shall
not
doe
vniustly
in
iudgement
,
in
line
,
in
weight
,
or
in
measure
;
yee
shall
haue
iust
ballances
,
true
weights
,
a
true
Ephah
,
and
a
true
Hin
.
I
am
the
Lord
your
God
,
&c.
Thou
shalt
not
haue
in
thy
bagge
two
manner
of
weights
,
a
great
,
and
a
small
;
neither
shalt
thou
haue
in
thy
house
diuers
measures
,
a
great
,
and
a
small
;
but
thou
shalt
haue
a
right
and
a
iust
weight
,
a
perfect
and
a
iust
measure
.
Let
no
man
oppresse
or
defraude
his
brother
in
any
matter
.
How
22.
If
any
man
say
that
these
be
the
opinions
of
priuate
men
,
and
not
the
doctrine
of
the
Church
:
I
answere
,
that
this
is
a
most
friuolous
conceit
,
for
none
of
their
bookes
are
admitted
to
the
presse
,
before
they
be
examined
by
certaine
Censurers
deputed
to
that
purpose
by
the
Church
:
and
if
any
thing
dislike
them
or
seeme
to
sauour
of
heresie
(
as
they
call
the
trueth
)
presently
it
is
either
gelded
out
,
or
corrected
at
their
pleasures
.
And
that
which
goeth
for
currant
,
hath
his
allowance
subnexed
.
That
it
containeth
in
it
nothing
contrary
to
the
Catholike
faith
of
the
Church
of
Rome
.
These
positions
then
of
these
Iesuites
standing
thus
approued
by
the
common
consent
of
their
Censurers
,
and
priuiledged
to
be
both
printed
and
read
of
all
men
,
as
containing
nothing
contrary
to
wholesome
doctrine
,
cannot
be
thought
to
be
the
vnaduised
opinions
of
priuatemen
,
but
euen
the
doctrine
and
religion
of
their
Church
.
23.
Lastly
,
that
I
may
conclude
this
second
argument
,
Remember
that
thou
keepe
holy
the
Sabboth
day
.
Adding
●
m●men●o
before
,
and
fencing
it
with
so
many
reasons
after
,
that
it
might
not
seeme
a
light
matter
,
but
a
commandement
of
great
consequence
;
yet
these
impudent
preuaricators
make
it
a
matter
of
no
moment
,
yea
,
giue
liberty
to
the
open
breach
and
transgression
of
it
.
For
thus
writeth
Cardinall
Tollet
.
Homo
tenetur
,
&c.
A
man
(
saith
he
)
is
bound
Tollet
.
lib.
4.
Instruct
.
5.
acc●t
.
9.
c.
24.
vpon
paine
of
a
mortall
sinne
to
sanctifie
the
Sabboth
,
but
is
not
bound
vnder
the
same
paine
to
sanctifie
it
well
.
As
if
forsooth
it
could
be
sanctified
at
all
,
if
it
be
not
well
sanctified
:
or
as
if
the
prophanation
of
the
Sabboth
were
the
sanctifying
of
it
:
for
not
to
sanctifie
it
well
,
is
nothing
else
but
to
prophane
it
:
howbeit
,
if
this
were
all
the
iniurie
hee
doth
to
Gods
Sabboth
,
it
might
be
borne
withall
:
but
the
bold
Cardinall
taketh
vpon
him
to
breake
in
pieces
the
barres
thereof
,
and
to
expose
it
being
the
Lords
day
,
and
therefore
fit
to
bee
employed
onely
in
the
Lords
worke
,
to
most
vile
and
base
offices
;
for
thus
hee
writeth
in
the
same
booke
.
Licet
iter
facere
,
&c.
It
is
lawfull
to
take
a
iourney
on
the
feast
day
:
(
with
this
caueat
,
that
diuine
seruice
be
first
heard
.
)
It
is
lawfull
to
hunt
,
and
doe
such
like
things
.
It
is
lawfull
for
Iudges
,
especially
rurall
,
to
giue
iudgement
on
the
feast
day
:
it
is
no
sinne
for
a
Barber
to
exercise
his
trade
on
the
feast
day
for
commodity
,
if
he
had
no
leasure
to
doe
it
at
another
time
:
they
are
excused
also
which
sell
flesh
,
kill
beasts
,
and
sell
necessary
victuals
on
holy
dayes
:
And
if
the
occasion
of
a
great
gayne
would
otherwise
bee
lost
,
as
in
fishing
for
Herring
and
Tunnes
,
which
come
not
but
vpon
certaine
dayes
,
it
is
lawfull
to
fish
on
the
holy
day
.
In
publique
solemnities
it
is
lawfull
to
prepare
the
wayes
,
and
to
build
for
spectacles
.
This
is
the
doctrine
of
that
renowned
Cardinall
,
whose
writings
are
so
approued
of
the
Church
of
Rome
,
that
whatsoeuer
hee
speaketh
,
is
held
for
trueth
.
But
here
it
may
be
answered
,
that
he
nameth
not
the
Sabboth
,
but
the
festiuall
or
holy
day
:
to
which
I
answere
:
First
,
that
the
title
of
that
Chapter
is
de
Sabbath●
:
and
therefore
if
he
meaneth
not
that
,
hee
swarueth
from
his
purpose
.
Secondly
,
that
the
expresse
words
and
drift
of
the
whole
Chapter
demonstrates
,
that
vnder
the
name
of
the
festiuall
or
holy
day
,
he
includeth
also
the
Sabboth
.
And
thirdly
,
how
could
he
giue
instructions
touching
the
cases
of
the
Sabboth
,
if
he
intended
not
the
Sabboth
,
seeing
all
his
rules
runne
vnder
this
generall
terme
,
on
the
festiuall
or
holy
day
?
This
therfore
is
but
a
mist
to
blinde
mens
eyes
,
that
they
might
not
see
their
impietie
.
24.
Can
this
Religion
(
thinke
you
)
be
of
God
,
which
in
thus
many
points
crosseth
and
trampleth
vnder
foote
the
law
of
God
?
Doth
not
the
head
of
that
congregation
euidently
shew
himselfe
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
outlaw
,
which
S.
Paul
speaketh
of
,
2.
Thess.
2.
that
is
,
such
an
one
as
opposeth
himselfe
to
the
law
of
God
?
Doe
not
the
necke
and
shoulder
which
are
supporters
of
that
head
,
I
meane
,
the
Cardinals
and
Bishops
,
shew
themselues
to
be
of
the
same
nature
and
disposition
with
it
?
and
the
whole
body
,
which
is
quickned
by
the
life
of
his
doctrine
,
to
be
meerely
Antichristian
?
He
that
seeth
not
this
,
is
blinde
,
and
cannot
discerne
a
farre
off
;
hee
that
seeth
it
and
confesseth
it
not
,
is
carelesse
of
his
owne
saluation
.
Let
vs
leaue
them
therefore
,
either
to
bee
conuerted
,
which
God
graunt
for
Christ
his
sake
,
or
to
bee
confounded
,
if
they
continue
in
their
errours
.
MOTIVE
.
III.
That
Religion
which
imitateth
the
Iewes
in
those
things
wherin
they
are
enemies
to
Christ
,
cannot
bee
the
truth
:
but
such
is
the
Religion
of
the
Church
of
Rome
.
Ergo.
THe
malice
of
the
Iewes
towards
Christ
our
Sauiour
,
and
they
killed
the
Lord
Iesus
,
and
their
owne
Prophets
,
and
persecuted
the
Apostles
,
and
were
contrary
to
all
men
,
and
forbad
them
to
preach
vnto
the
Gentiles
that
they
might
be
saued
,
to
fulfill
their
sinnes
alwaies
,
and
that
the
wrath
of
God
was
come
vpon
them
to
the
vttermost
.
And
as
it
was
at
that
time
,
so
euer
since
they
haue
not
any
whit
remitted
,
but
increased
in
their
rancour
;
for
still
they
crucifie
vnto
themselues
the
Lord
of
Life
,
though
not
in
his
person
which
is
at
the
right
hand
of
God
;
yet
in
his
members
whom
they
persecute
vnto
death
asmuch
as
in
them
lyeth
,
and
in
his
Gospel
,
which
they
still
pursue
with
a
deadly
hatred
.
Yea
,
so
great
is
their
malice
,
that
many
times
they
haue
taken
Christian
children
,
vpon
their
preparation
day
to
the
Passouer
,
and
nailed
them
vpon
the
Crosse
,
loaded
them
with
reproaches
and
scornes
,
in
disgrace
of
Christ
,
and
miserably
tormented
them
to
death
;
as
was
done
by
the
Iewes
of
Inmester
,
a
Towne
scituate
betwixt
2.
That
the
Religion
of
the
Church
of
Rome
is
an
apish
which
entangle
themselues
with
that
yoke
of
bondage
,
vnder
those
impotent
and
beggerly
rudiments
,
are
abolished
from
Christ
,
and
Christ
doth
profit
them
nothing
:
And
secondly
,
in
deuising
a
multitude
of
strange
and
new
superstitions
,
coyned
in
the
mint
of
their
Rabbinish
conceits
,
contrary
not
onely
to
the
Gospell
of
Iesus
Christ
,
but
euen
to
their
owne
law
,
which
Deutorologies
of
theirs
our
Sauiour
condemneth
,
Math.
15.
3.
6.
when
hee
saith
,
that
they
transgressed
the
Commaundement
3.
Now
compare
the
Romish
Religion
with
these
Rabbinisticall
conceits
in
both
respects
,
and
it
will
appeare
that
one
egge
is
not
liker
to
another
,
nor
milke
to
milke
,
then
the
Romish
and
Iewish
superstition
are
to
each
other
.
And
touching
so
heauie
,
that
neither
they
nor
their
fathers
were
able
to
beare
it
,
and
therefore
calleth
the
Ceremoniall
law
,
a
yoke
of
bondage
,
and
children
of
the
bondwoman
,
and
not
of
the
free
.
And
the
reasons
why
God
did
impose
vpon
them
such
a
number
of
Ceremonies
,
were
iust
and
holy
,
to
wit
:
first
,
because
the
Church
was
then
in
the
infancy
,
and
therefore
needed
to
be
vnder
a
Schoolemaster
to
instruct
,
4.
Now
is
the
Church
of
Rome
any
whit
behinde
them
in
this
?
No
verily
,
but
farre
before
them
:
for
if
we
shall
compare
Moses
Leuiticus
,
with
the
Romish
Missals
,
wee
shall
finde
,
that
in
number
of
ceremonies
they
farre
exceede
the
Synagogue
of
the
Iewes
.
The
Iewes
had
but
two
great
Sacraments
:
the
Church
of
Rome
haue
seuen
.
The
Iewes
but
one
ordinary
Altar
:
the
Church
of
Rome
tenne
thousand
,
euen
as
many
as
Churches
,
and
not
onely
so
,
but
often
diuers
Altars
in
one
Church
.
The
Iewes
offered
many
sacrifices
,
but
the
Church
of
Rome
exceede
them
in
the
number
of
their
Masses
tenne
to
one
.
The
Iewish
Holy-dayes
were
few
in
comparison
of
the
Romish
,
for
they
had
but
their
Passeouer
,
Pentecost
,
feast
of
Tabernacles
,
of
Trumpets
,
reconciliation
,
new
Moones
,
Purim
and
dedication
:
but
these
haue
their
Holy-dayes
for
euery
Saint
,
for
the
Crosse
,
Corpus
Christi
,
All
Saints
,
All
Soules
,
and
what
not
:
insomuch
that
their
friend
Erasmus
complaineth
,
that
in
Ieromes
age
there
were
Cornelius
Agrippa
saith
,
that
Christians
are
now
more
oppressed
with
ceremonies
,
then
the
Iewes
were
in
former
times
.
And
Polydore
Virgsll
,
that
a
very
wood
of
Iewish
and
heathenis●
ceremonies
pestered
the
Lords
field
.
Yea
,
Saint
Augustine
complaineth
of
the
same
superstition
in
his
time
,
when
Antichristianisme
was
but
in
breeding
,
when
he
saith
,
that
the
Church
was
pressed
contrary
to
Christs
mercifull
institution
,
with
such
a
seruile
burden
of
Ceremonies
,
that
the
state
of
the
Iewes
vnder
the
law
was
m●re
tolerable
then
the
condition
of
Christians
,
seeing
they
were
subiect
onely
to
Gods
ordinances
,
and
not
to
humane
presumptions
as
Christians
are
.
But
if
he
had
liued
at
this
time
,
and
seene
the
fruitfull
multiplication
of
them
,
in
respect
of
his
age
,
how
would
hee
haue
complained
?
And
thus
in
respect
of
multitude
of
Ceremonies
,
the
Romish
Church
is
by
many
degrees
before
the
Church
of
the
Iewes
.
5.
To
descend
to
particulars
.
The
Iewes
had
their
sacrificing
Priests
,
whereof
one
was
their
chiefe
Priest
,
and
the
other
of
an
inferiour
ranke
.
The
Romanists
,
in
an
apish
imitation
,
haue
their
sacrificing
Priests
too
,
the
Pope
their
chiefe
,
and
the
vnder-shauelings
his
vassals
:
as
if
Aaron
was
a
type
of
the
Pope
,
and
not
of
Christ
;
or
as
if
all
Christians
were
the
Christians
of
the
Primitiue
Church
did
purposely
abstaine
from
the
names
of
Temple
and
Priesthood
,
vntill
the
dayes
of
Tertullian
,
lest
that
they
should
seeme
to
haue
retained
some
Iewish
Ceremonies
.
Why
then
doe
they
now
entertaine
those
names
,
whereof
the
purer
times
were
ashamed
?
do
they
not
shew
thereby
that
they
are
degenerated
from
that
primer
purity
,
which
they
so
much
bragge
of
?
And
yet
we
doe
not
dislike
the
name
of
Priest
,
if
it
bee
rightly
taken
,
for
such
an
one
as
ministreth
in
holy
things
betwixt
God
and
the
people
,
but
that
the
Ministers
of
the
Gospel
should
be
sacrificing
Priests
,
is
Iewish
;
as
also
,
that
the
man
of
Rome
should
be
the
Arch-priest
on
earth
,
whereas
we
haue
but
one
high
Priest
,
euen
Christ
our
Sauiour
,
who
hauing
once
offered
himselfe
a
sacrifice
for
sinne
,
sitteth
for
euer
at
the
right
hand
of
God
.
And
that
we
may
plainely
see
that
in
their
Hierarchie
they
imitate
the
Iewes
,
Bellarmine
is
a
sufficient
witnesse
,
who
to
proue
that
there
ought
to
be
a
visible
Monarch
in
the
Church
,
alleageth
that
Aaron
was
not
onely
a
type
of
Christ
,
but
also
of
the
Pope
,
because
the
sacrifices
of
the
law
did
not
onely
represent
the
bloudy
sacrifice
of
the
Crosse
,
but
also
the
vnbloudy
sacrifice
of
the
Masse
.
Which
if
it
be
true
,
then
there
can
be
but
one
high
Priest
in
the
Church
of
Christ
,
as
there
was
but
one
in
the
Church
of
the
Iewes
:
for
the
argument
will
stand
thus
in
good
moode
and
forme
,
being
built
vpon
their
owne
ground
.
As
the
Church
of
the
old
Testament
was
gouerned
,
so
ought
the
Church
of
the
new
:
but
the
old
was
gouerned
by
one
onely
high
Priest
;
therefore
the
new
ought
also
to
haue
but
one
onely
:
for
either
he
must
shew
that
there
were
two
high
Priests
in
the
Church
of
the
Iewes
,
one
subordinate
vnto
the
other
,
or
conuicted
by
his
owne
principle
,
he
must
acknowledge
that
there
ought
not
to
bee
two
in
the
Church
of
Christ
,
or
at
least
confesse
that
this
argument
is
lame
,
drawne
from
the
imitation
of
the
Iewish
Hierachy
:
and
then
if
it
be
not
true
which
he
affirmeth
,
what
will
be
the
sequell
therof
,
but
either
ignorance
in
symbolizing
those
things
which
are
no
wise
matches
,
or
impiety
in
dethroning
Christ
from
his
office
,
and
setting
the
Diademe
vpon
the
Popes
head
;
and
so
,
that
in
their
Romish
Hierarchy
they
are
the
Iewes
Apes
,
in
that
thing
which
most
tendeth
to
the
dishonor
of
Christ
.
6.
As
they
imitate
the
Iewish
Priest-hood
,
so
do
they
also
their
Altar
and
sacrifices
:
for
they
are
not
content
with
the
name
of
the
Lords
Table
,
which
name
was
vsed
both
by
the
Arnobius
,
Cyrill
,
and
Chrysostome
)
they
were
challenged
by
the
Pagans
of
impiety
,
nor
yet
to
take
the
name
of
Altar
and
Sacrifice
in
an
improper
signification
,
as
some
of
the
later
Fathers
did
,
calling
the
Lords
Table
an
Altar
,
because
on
Whereof
they
haue
no
power
to
eate
which
serue
the
Tabernacle
,
Clemens
Alexandrinus
,
and
Origen
,
and
Lactantius
,
writing
against
the
Pagans
,
who
obiected
that
Christians
had
no
Altars
nor
sacrifices
,
and
therefore
no
religion
,
answere
,
That
a
iust
and
holy
soule
is
a
right
holy
Altar
,
from
which
doe
arise
prayers
as
sweet
incense
,
and
vpon
which
are
offered
vp
to
God
,
iustice
,
patience
,
faith
,
innocencie
,
chastity
,
and
such
other
v●rtues
.
And
these
are
the
onely
Altars
and
Sacrifices
now
vpon
earth
;
for
our
true
Altar
and
sacrifice
is
in
heauen
.
7.
Againe
,
the
Iewes
had
lampes
continually
burning
in
the
Tabernacle
,
and
afterward
in
the
Temple
,
which
were
types
of
Christ
,
who
is
the
true
light
of
the
world
,
and
of
the
Qui●
in
candelabro
(
saith
Gregory
)
nisi
Redemptor
humani
gener
is
designatur
?
Who
is
figured
out
by
the
candlesticke
,
but
the
Redeemer
of
mankinde
?
Hastile
candelabro
(
saith
venerable
Bede
)
ipse
qui
est
caput
Ecclesiae
debet
intelligi
,
By
the
shaft
of
the
Candlesticke
,
must
be
vnderstood
,
hee
that
is
the
head
of
the
Church
.
And
the
sixe
branches
issuing
out
of
the
body
of
the
Candlesticke
,
what
are
they
but
the
Apostles
and
Pastours
of
the
Church
(
saith
Marbachius
)
which
as
Vt
accensae
Lampades
perpetuò
in
Ecclesys
retinerentur
:
That
burning
Lampes
should
be
alwayes
kept
in
their
Churches
.
And
that
they
That
the
Church
is
enlightned
by
Gods
commandement
.
Whereupon
it
is
read
in
Exodus
,
Charge
the
children
of
Israel
,
that
they
offer
pure
oyle
of
oliue
,
that
the
Lamps
may
burne
continually
in
the
Tabernacle
.
It
is
cleare
then
,
that
this
is
a
Iewish
imitation
,
at
least
,
if
they
had
not
rather
bee
counted
to
be
followers
of
the
Gentiles
,
then
of
the
Iewes
:
amongst
whom
also
this
custome
was
in
vse
,
to
haue
lights
and
Lampes
continually
burning
in
their
Idoll
Temples
:
as
witnesse
both
Tertullian
,
Lactantius
,
&
Gregory
Naezianzene
,
That
they
set
vp
lights
to
their
God
,
as
if
he
dwelt
in
darknesse
.
And
so
they
did
,
for
their
gods
whom
they
worshipped
,
were
deuils
,
who
are
reserued
in
the
chaines
of
darknesse
,
vnto
the
Iudgement
of
the
great
day
.
But
our
God
dwelleth
in
light
inaccessible
,
and
he
is
all
light
,
and
in
him
is
no
darknesse
:
what
neede
any
light
or
Lamps
be
set
vp
before
him
then
?
If
they
say
,
that
they
haue
the
example
of
the
primitiue
Church
for
their
warrant
.
I
answere
,
that
it
is
true
indeede
,
as
may
appeare
out
of
all
Ecclesiasticall
Histories
,
and
the
Epistles
of
Plinie
the
second
,
to
Traiane
,
that
they
had
the
vse
of
Lamps
in
their
assemblies
:
but
this
was
in
their
night-meetings
,
which
they
were
constrained
to
vse
in
the
time
of
persecution
,
not
daring
to
assemble
together
by
day
:
as
is
testified
both
by
Eusebius
,
Epiphanius
,
Tertullian
,
&c.
but
neuer
in
the
day
time
,
till
Ieromes
age
,
when
this
superstition
began
to
grow
vpon
the
Church
.
So
that
this
custome
is
either
Heathenish
or
Iewish
,
let
them
chuse
whether
:
both
which
are
equally
disgracefull
to
the
Church
of
Christ
.
8.
So
likewise
they
fetch
the
vse
of
their
hallowed
water
from
the
Iewes
,
if
not
from
the
Pagans
,
for
the
Iewes
had
We
blesse
water
mingled
with
salt
,
that
all
being
sprinkled
therewith
,
may
be
sanctified
and
purified
,
which
wee
enioyne
all
Priests
to
doe
:
for
if
the
ashes
of
a
Cow
being
sprinkled
,
did
sanctifie
and
clense
the
people
of
the
Iewes
,
then
much
more
doth
water
mixed
with
salt
,
and
consecrated
by
diuine
prayers
,
sanctifie
and
clense
Christian
people
.
Which
consequence
how
vaine
and
impious
it
is
,
who
seeth
not
?
Vaine
,
I
say
,
for
the
Leuiticall
Holy-water
did
onely
clense
from
outward
vncleannesses
,
but
the
Romish
by
their
doctrine
doth
purge
the
soule
from
spirituall
pollutions
.
Impious
,
for
the
Scripture
saith
,
that
it
is
the
bloud
of
Christ
that
purgeth
vs
from
all
our
sinnes
,
and
not
water
mingled
with
salt
:
and
it
maketh
the
comparison
not
betwixt
the
ashes
of
an
Heyser
and
Holy-water
,
Iustine
Martyr
telleth
vs
,
that
the
deuils
,
when
they
heard
out
of
the
Prophets
of
the
spirituall
washing
that
should
be
in
the
Kingdome
of
Christ
,
in
an
apish
resemblance
caused
his
worshippers
to
purge
themselues
by
the
sprinkling
of
hallowed
water
.
And
Theodoret
,
Theodoret
hist.
lib.
3.
●
.
14.
15.
that
Iulian
the
Apostate
commanded
their
bread
,
flesh
,
fruits
,
and
all
other
kind
of
victuals
,
to
be
purged
(
as
he
supposed
)
by
holy-water
:
and
that
Valentinian
his
Tribune
,
who
succeeded
him
in
the
Empire
,
when
Fortunes
Priest
sprinkled
him
with
holy-water
,
strooke
the
Priest
with
his
fist
,
saying
,
Thou
hast
not
clensed
,
but
defiled
me
.
Hipocrates
also
the
Physician
that
entring
into
their
Temples
,
they
were
sprinkled
,
not
that
they
might
be
defiled
:
but
that
if
they
had
any
sinne
,
they
might
be
purged
from
it
.
Thus
it
plainely
appeareth
,
that
this
was
a
Heathenish
custome
;
which
how
it
can
agree
with
the
Church
of
Christ
,
I
know
not
;
sure
I
am
,
that
in
the
Primitiue
Church
there
was
no
holy-water
besides
the
water
of
Baptisme
,
that
can
be
proued
by
any
good
authority
;
for
the
testimonies
of
Alexander
the
9.
In
like
manner
,
their
vse
of
Incense
on
their
Altars
to
driue
away
deuils
(
as
they
say
)
doth
sauour
both
of
Iudaisme
and
of
Paganisme
.
That
the
Iewes
vsed
to
burne
Incense
in
Polydore
Virgil
confesseth
,
that
it
was
their
custome
to
offer
Incense
to
their
Idols
.
Arnobius
,
Eusebius
,
and
Augustine
:
all
which
acknowledge
that
the
Church
in
their
time
had
no
We
go●●into
Arabia
(
saith
Saint
Augustine
)
to
fetch
Frankincense
,
God
requireth
of
vs
the
sacrifice
of
praise
.
As
for
the
auncient
Leiturgies
and
Dionisius
,
that
mention
it
in
Gods
seruice
,
wee
care
not
for
them
,
seeing
all
men
either
vehemently
suspect
them
,
or
vtterly
reiect
them
as
counterfeit
.
10.
Againe
,
the
Iewes
had
their
holy
oyle
wherewith
their
Kings
,
Priests
,
and
Prophets
were
anoynted
,
which
was
a
type
and
figure
of
that
spirituall
vnction
of
grace
,
wherewith
Aue
Sanctum
Chrisma
,
All
haile
O
holy
Chrisme
,
as
is
wonderfull
.
What
is
this
,
I
pray
you
,
but
a
profest
restoring
of
a
Iewish
Ceremony
,
and
a
plaine
declaration
that
their
Priests
are
rather
Iewish
than
Christian
?
and
that
those
graces
of
Gods
spirit
,
which
were
figured
by
their
holy
oyle
,
are
not
to
bee
found
in
cheir
Church
,
seeing
they
retaine
so
superstitiously
the
type
thereof
?
If
they
say
that
Saint
Iames
mentioneth
oyle
to
bee
vsed
at
the
visitation
of
the
sicke
,
whereby
they
recouered
health
:
I
answer
,
first
,
that
this
was
no
such
consecrated
oyle
as
is
in
vse
in
the
Church
of
Rome
:
and
secondly
,
that
it
was
applyed
onely
to
the
sicke
that
were
in
danger
of
death
,
not
to
young
Infants
that
are
new
come
into
the
world
,
at
their
baptisme
:
thirdly
,
that
it
was
not
an
instrument
of
spirituall
grace
,
but
of
corporall
health
:
and
lastly
,
that
it
lasted
onely
during
the
time
that
miracles
liued
in
the
Church
,
and
dyed
when
they
dyed
:
so
that
Saint
Iames
his
oyle
maketh
nothing
for
the
maintenance
of
the
Romish
Chrisme
:
and
therefore
I
leaue
it
vnto
them
as
a
meere
Iewish
superstition
.
11.
Lastly
doth
not
the
high
Priest
of
Rome
imitate
the
high
Priest
of
the
Iewes
in
his
Pontificall
garments
?
are
not
their
Fryers
and
Anchorites
●p●sh
counterfeiters
of
the
Leuiticall
Nazarites
?
doth
not
their
Iubile
both
in
name
and
nature
represent
the
Iewish
Iubile
?
no
man
that
knoweth
the
one
,
and
seeth
the
other
,
but
will
confesse
this
to
be
true
:
for
Aaron
wore
a
Crowne
vpon
his
head
,
to
signifie
the
Kingly
power
of
Christ
:
the
Bishop
of
Rome
hath
three
Crownes
,
to
signifie
(
forsooth
)
his
threefold
power
in
Heauen
,
Earth
,
and
Purgatory
.
Or
as
Aretine
iested
,
one
for
the
flesh
,
another
for
the
world
,
and
the
third
for
the
deuill
,
and
none
for
God
.
Aaron
had
a
plate
on
his
Crowne
,
wherin
was
engrauen
Holinesse
to
the
Lord
.
The
Bishop
of
Rome
vsed
to
weare
a
plate
on
his
head
,
wherein
was
written
the
word
Mysterie
,
as
if
he
would
professe
himselfe
to
be
the
vpholder
of
that
mystery
of
iniquitie
spoken
of
by
the
Apostle
.
Aaron
had
his
Ephod
12.
As
touching
their
Fryers
and
Anchorites
,
how
like
are
they
to
the
Nazarites
of
the
Law
:
the
Nazarites
might
not
drinke
wine
nor
strong
drinke
:
no
more
may
diuers
of
the
religious
shauelings
by
the
rules
of
their
order
.
They
were
tyed
by
a
vowe
which
they
might
not
breake
without
sinne
:
so
are
these
at
their
first
entrance
into
their
Cloysters
and
Cels
;
and
that
so
strictly
,
that
they
account
it
a
greater
sinne
to
violate
that
vow
of
voluntary
Religion
,
then
the
vowe
that
they
haue
made
to
God
in
their
baptisme
:
and
therefore
they
hold
it
a
lesse
sinne
to
commit
fornication
,
which
they
haue
vowed
against
in
baptisme
;
then
to
marrie
,
which
they
made
vowe
against
when
they
tooke
vpon
them
the
religious
order
,
as
hath
beene
prooued
in
the
former
reason
.
They
might
not
meddle
with
worldly
affaires
,
during
the
time
of
their
separation
;
no
more
may
some
of
these
Romish
votaries
,
they
may
not
so
much
as
handle
money
(
forsooth
)
with
their
bare
hands
;
but
with
Gloues
on
,
they
will
receiue
as
much
as
they
can
lay
their
clouches
on
:
and
euen
whilst
they
thus
seeme
to
contemne
riches
,
they
spread
their
nets
to
draw
whole
Townes
and
Countries
into
their
possessions
.
Onely
in
this
the
Nazarites
and
they
differ
:
they
were
true
worshippers
of
God
,
and
their
order
was
Gods
ordinance
:
these
are
monstrous
hypocrites
,
hidden
vnder
the
cloke
of
Religion
,
neither
are
their
orders
of
God
,
but
as
Chaucer
long
agoe
sung
,
The
deuils
excrements
.
13.
Lastly
,
for
their
Iubile
ordained
first
by
Boniface
the
eight
,
to
bee
euery
hundreth
yeere
,
after
brought
downe
by
Clement
the
sixt
to
euery
fifty
yeere
:
and
after
that
by
to
euery
three
and
thirtith
yeere
;
and
lastly
,
by
to
euery
fiue
&
twentith
yeere
,
where
it
resteth
.
What
is
it
but
a
renouation
of
that
Iewish
ceremonie
,
which
was
instituted
by
God
,
to
signifie
that
euerlasting
happinesse
and
ioy
,
which
was
brought
into
the
world
by
Christ
our
Sauiour
?
The
Trumpetters
whereof
were
first
the
Prophets
,
as
Esay
for
example
,
who
in
the
person
of
14.
Thus
wee
see
,
how
in
the
imitation
of
the
Leuiticall
ceremonies
,
the
Church
of
Rome
goeth
in
equipage
with
the
Synagogue
of
the
Iewes
:
from
whence
may
be
deduced
these
two
conclusions
.
First
,
that
the
light
of
the
Gospell
is
either
vtterly
extinguished
,
or
at
least
very
dimly
shining
amongst
them
:
for
it
is
a
true
rule
,
the
more
shadow
,
the
lesse
light
;
and
the
more
light
,
the
lesse
shadow
:
and
therefore
those
Northerne
people
called
by
the
Philosophers
Amphisei●
,
because
their
shadow
goeth
round
about
them
in
a
circle
,
haue
the
Sunne
so
farre
remote
from
them
,
that
they
are
scarce
refreshed
with
the
beames
thereof
:
but
they
which
haue
the
Sunne
perpendicularly
ouer
them
,
are
Ascij
,
without
shadow
.
And
what
is
the
night
,
but
the
darke
shadow
of
the
earth
,
and
the
day
,
but
the
remouing
of
that
shadow
by
the
comming
of
the
Sunne
?
The
Church
of
Rome
then
being
thus
enwrapped
,
and
compassed
about
with
the
superstitious
shadowes
of
Iewish
ceremonies
,
plainly
declareth
,
that
either
the
Sunne
is
not
risen
amongst
them
,
or
that
it
is
very
farre
off
,
euen
in
the
skirts
of
their
Horizon
.
Secondly
,
that
their
Church
is
not
as
they
bragge
of
it
,
the
onely
Catholick
Church
,
but
rather
the
whore
of
Babilon
,
for
her
attire
bewrayeth
her
condition
:
a
chast
Matrone
is
attired
decently
,
but
not
garishly
,
but
a
strumpet
like
Iezabel
,
sets
forth
her selfe
with
garish
deckings
,
and
a
painted
face
to
allure
louers
vnto
her
:
the
Romish
congregation
then
being
thus
adorned
,
not
like
a
chast
Matrone
,
but
like
a
light
Harlot
,
with
the
garish
attire
of
Iewish
ceremonies
,
all
in
pompe
and
ostentation
,
discouereth
her selfe
not
to
be
the
Spouse
of
Christ
,
but
the
strumpet
of
Antichrist
.
And
so
I
conclude
the
first
part
of
this
argument
,
that
seeing
one
piece
of
the
Iewes
enmitie
to
Christ
,
consisteth
in
retayning
the
Leuiticall
ceremonies
,
which
had
their
accomplishment
in
Christ
:
therefore
to
imitate
them
in
this
respect
,
is
a
plaine
demonstration
,
that
their
Religion
is
not
from
Christ
,
but
from
Antichrist
,
his
profest
enemie
.
15.
The
second
point
wherein
they
imitate
the
Iewes
,
is
farre
worse
then
the
former
:
for
it
is
in
their
Rabbinish
and
Cabalisticall
traditions
,
which
as
they
are
most
grosse
corruptions
of
the
law
,
so
are
they
the
foulest
enemies
to
the
Gospell
of
Iesus
Christ
that
the
world
hath
.
I
will
not
stand
to
reckon
vp
the
foolish
&
ridiculous
niceties
of
the
brainsick
Rabbines
,
wherewith
the
ignorant
Iewes
are
at
this
day
besotted
,
and
which
are
as
a
veyle
ouer
their
eyes
,
to
hinder
them
from
seeing
the
truth
.
I
remit
the
Reader
for
these
things
to
Buxdorfius
,
Paulus
Fagius
,
Sixtus
Senensis
,
and
Galatinus
:
my
taske
is
to
shew
,
how
the
Church
of
Rome
imitateth
them
in
many
of
these
their
absurd
fancies
,
which
will
proue
their
Religion
to
be
little
better
then
theirs
.
16
First
,
the
Iewes
hold
,
that
Moses
receiued
two
lawes
of
God
in
mount
Sinai
;
the
one
written
,
and
the
other
vnwritten
:
this
latter
they
call
their
Cabala
,
and
they
say
,
that
Moses
by
word
of
mouth
commended
it
to
Ioshua
,
and
Ioshua
to
the
Elders
of
Israel
,
and
they
to
the
Prophets
,
and
they
againe
vnto
the
Masters
of
the
great
Synagogue
vnder
Esdras
,
from
whom
their
wisemen
called
Cachamim
successiuely
receiued
it
,
and
in
this
they
glory
,
calling
it
the
ioy
of
their
hearts
,
and
the
refreshing
of
their
bones
.
This
vnwritten
Cabala
,
was
at
the
first
preserued
onely
in
the
hearts
of
their
great
Cachamim
or
learned
Masters
,
and
deliuered
by
them
to
the
people
by
mouth
onely
:
afterward
it
began
by
little
and
little
to
be
commended
to
writing
,
and
was
at
the
first
called
Mischua
,
that
is
,
the
law
repeated
,
after
the
Thalmud
of
Ierusalem
:
and
lastly
,
the
Thalmud
of
Babylon
,
which
is
the
most
sacred
Scripture
,
by
which
the
Iewes
are
gouerned
and
directed
at
this
day
,
and
which
they
preferre
before
the
law
written
:
for
the
law
written
(
say
they
)
can
neither
be
vnderstood
,
nor
expounded
without
the
helpe
of
this
,
neither
is
perfect
,
vnlesse
this
bee
added
to
it
.
Thus
dote
the
Iewes
vpon
their
Thalmud
and
Cabala
.
17.
And
doe
not
the
Romanists
dote
as
much
about
their
vnwritten
traditions
?
heare
and
iudge
:
first
,
with
them
they
Sixtus
Senensis
professeth
,
that
the
Iewish
Thalmud
is
fraught
with
innumerable
blasphemies
against
God
and
his
Christ
our
Sauiour
,
and
impieties
against
the
law
of
Moses
,
besides
other
infinite
fopperies
.
Is
not
this
then
a
good
patterne
for
them
to
imitate
?
and
is
it
not
a
sound
argument
that
is
deduced
from
such
premises
?
Surely
their
traditions
which
they
build
all
their
superstition
vpon
,
thus
symbolizing
with
the
Iewish
Cabala
,
can
be
of
no
better
credit
then
it
is
:
and
what
credit
that
hath
,
not
onely
their
Senensis
before
,
b●t
Galatinus
,
another
stout
champion
of
theirs
acknowledgeth
,
when
he
saith
,
that
it
is
mere
madnesse
to
approue
all
their
vnwritten
traditions
,
which
they
bragge
to
haue
beene
deliuered
in
mount
Sinai
,
and
from
thence
orderly
to
haue
descended
to
posterity
.
Now
that
which
he
speaketh
of
the
Iewes
Cabala
,
may
as
truly
be
affirmed
of
the
Romish
traditions
:
let
them
therefore
goe
arme
in
arme
together
,
since
they
will
needes
haue
it
so
,
●●
ioynt
enemies
to
Christian
Religion
.
18.
Againe
,
the
Iewes
ascribe
so
much
credit
and
faith
to
their
Cachamim
or
illumined
Doctors
,
that
whatsoeuer
they
teach
,
be
it
right
or
wrong
,
they
must
not
enquire
into
the
truth
thereof
,
but
receiue
it
as
an
article
of
their
Creed
,
and
build
their
faith
and
saluation
thereupon
.
Thus
writeth
one
of
their
owne
Rabbines
,
to
wit
,
Rabbi
Isaac
,
that
died
in
Portugall
,
Anno
1493.
Wee
are
bound
(
saith
he
)
to
giue
no
lesse
credit
to
euery
Rabbine
in
their
sermons
,
and
mysticall
or
allegoricall
explications
,
then
vnto
the
Law
of
Moses
it selfe
:
and
if
there
be
found
in
their
words
any
thing
hyperbolicall
,
or
contrary
to
nature
and
sence
,
we
must
ascribe
the
fault
thereof
to
our
owne
defectiue
vnderstanding
,
and
not
vnto
their
words
.
And
the
same
is
the
doctrine
of
their
Thalmud
.
Their
speeches
(
saith
it
)
are
the
speeches
of
the
liuing
God
,
neither
doth
one
word
of
theirs
fall
to
the
ground
in
vaine
:
and
therefore
we
are
bound
to
beleeue
all
things
whatsoeuer
are
written
of
them
,
or
in
their
name
,
for
it
is
the
truth
:
neither
must
any
man
laugh
at
them
,
neither
in
his
countenance
,
nor
in
his
heart
,
for
whosoeuer
shall
doe
so
,
shall
not
escape
punishment
:
and
his
punishment
(
they
say
)
shall
be
this
,
that
he
shall
be
tormented
in
hell
,
in
boyling
excrements
.
And
Yea
,
if
two
Rabbines
contend
and
contradict
each
other
,
yet
they
are
bound
to
beleeue
both
of
them
,
because
the
words
both
of
the
one
and
the
other
,
are
the
words
of
the
liuing
God
,
though
they
vnderstand
not
each
other
.
And
in
a
word
,
so
great
is
their
madnesse
,
that
they
are
not
ashamed
That
the
words
of
their
Rabbines
are
more
to
be
regarded
then
the
words
of
Moses
law
,
and
that
if
they
teach
that
the
right
hand
is
the
left
,
and
the
left
the
right
,
yet
they
are
bound
to
beleeue
them
.
19.
And
is
not
the
Church
of
Rome
paralell
to
them
in
this
case
?
I
will
not
condemne
them
,
but
let
their
owne
words
be
their
Iudges
.
Thus
write
the
Rhemists
in
their
Annotations
Acts
17.
11.
The
hearers
must
not
try
and
iudge
whether
their
Teachers
doctrine
be
true
or
no
,
neither
may
they
reiect
that
which
they
find
not
in
Scripture
.
The
same
is
the
tenent
of
Cardinall
Hosius
,
Andradius
,
and
all
other
of
that
stampe
:
Bellarmine
affirmeth
,
that
the
people
must
beleeue
what
soeuer
their
Passors
teach
,
except
they
broach
somenew
doctrine
,
which
hath
not
beene
heard
of
in
the
Church
before
:
and
if
they
do
so
,
yet
they
must
not
Iudge
of
them
,
but
referre
them
to
the
definitiue
sentence
of
the
Pope
;
to
the
which
they
must
yeeld
full
consent
without
further
examination
.
Yea
,
he
impudently
concludeth
in
another
place
,
That
if
their
ordinary
Pastor
teach
falshood
,
&
another
that
is
not
their
Pastor
teach
the
contrary
truth
,
yet
the
people
ought
to
follow
their
Pastor
erring
,
rather
then
the
other
,
telling
the
truth
.
And
another
blasphemous
Cardinall
giueth
a
reason
thereof
;
Because
(
saith
he
)
if
a
man
did
not
beleeue
that
Christ
is
very
God
and
man
,
and
the
Pope
thought
the
same
,
hee
should
not
be
condemned
.
For
(
saith
a
third
Cardinal
)
the
iudgement
of
the
Pope
is
the
iudgement
of
God
,
and
his
sentence
the
sentence
of
God
.
As
if
the
Iudgement
and
sentence
of
God
could
bee
erronious
,
which
the
first
Cardinall
supposeth
concerning
the
Pope
:
or
as
if
the
Popes
sentence
,
being
erronious
,
could
be
the
sentence
of
God
,
as
the
second
affirmeth
.
Obserue
their
blasphemous
absurdities
.
Siluester
Prierias
concludeth
this
That
whosoeuer
resteth
not
on
the
doctrine
of
the
Romane
Church
,
and
Bishop
of
Rome
,
as
the
infallible
rule
of
God
,
is
an
Heretike
.
And
the
Canonists
sticke
not
Sir
,
why
doe
you
thus
?
and
that
it
is
not
better
then
sacriledge
to
call
in
question
the
Popes
fact
,
or
to
iudge
of
his
actions
.
Thus
an
insallibility
of
iudgement
,
and
an
impossibility
of
erring
is
ascribed
vnto
the
Bishop
of
Rome
▪
so
that
whatsoeuer
hee
propoundeth
,
bee
it
right
or
wrong
,
must
bee
receiued
vpon
paine
of
damnation
.
Neither
is
it
ascribed
onely
vnto
him
the
worlds
high
Priest
,
but
also
to
their
Councills
and
inferiour
Pastors
,
animated
by
his
spirit
,
whose
doctrine
is
to
be
heard
,
and
not
examined
,
20.
Againe
,
the
Romanists
are
like
vnto
the
Iewes
in
their
doctrine
and
practice
of
praying
for
the
dead
:
for
they
hold
and
teach
,
that
prayer
&
sacrifice
is
to
be
offered
for
the
dead
,
grounding
their
opinion
partly
vpon
the
example
of
Iudas
Maccabeus
,
who
as
they
affirme
,
procured
sacrifice
to
bee
Galatinus
,
Coccius
,
and
our
late
Iason
Cyreneus
,
as
is
vnanswerably
proued
by
our
famous
Country-man
,
Doctour
Reynolds
:
Cyprian
,
Augustine
,
Epiphanius
,
Chrysostome
,
and
ancient
Leiturgies
.
21.
Againe
,
they
Iudaize
in
their
doctrines
of
Limbus
Patrum
,
and
Purgatorie
:
for
Purgatorie
▪
it
hath
beene
alreadie
touched
in
the
former
section
,
and
for
Limbus
Patrum
,
it
is
Galatin
.
Apolog.
Cathol
fid.
.
Ecclesi
▪
24.
37.
●●●tak
contra
D
〈…〉
.
l.
8.
p.
5●7
.
co●sessed
by
our
aduersaries
themselues
,
that
it
is
the
tenent
of
the
Iewish
Rabbines
,
warranted
(
as
they
say
)
onely
by
a
Text
in
Ecclefiasticus
;
which
being
both
corrupted
in
the
translation
,
as
our
worthy
Champion
Doctour
Whitaker
hath
proued
:
and
being
also
no
part
of
Canonicall
Scripture
,
doth
plainely
shew
,
that
it
is
a
mere
Rabbinish
conceit
,
hatched
in
their
brainsick
Thalmud
,
and
not
bred
in
holy
writ
.
Yet
our
Romanists
lay
fast
hold
on
the
same
opinion
,
without
any
other
certaine
ground
to
build
it
vpon
.
For
as
touching
the
places
of
Scripture
collected
by
them
,
to
proue
this
assertion
,
they
are
either
so
impertinent
or
distorted
,
that
the
meanest
iudgement
may
easily
discry
their
weaknesse
:
for
either
they
are
deriued
from
a
word
of
an
ambiguous
signification
,
as
Bel.
de
Christi
anima
.
l.
4.
●
.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
speach
of
Iacob
,
Gen.
37.
35.
which
signifieth
sometimes
the
graue
,
and
sometimes
hell
,
by
the
confession
of
their
great
Bellarmine
,
or
from
a
Parable
,
as
that
place
in
Luke
16.
concerning
Abrahams
bosome
,
confessed
by
Maldonate
here
is
mention
of
a
finger
and
a
tongue
:
or
from
an
allegorie
,
as
is
that
place
of
Zacharie
9.
11.
where
is
mention
made
of
loosing
Prisoners
out
of
the
pit
wherein
is
no
water
,
which
both
Salmeron
and
Bellarmine
acknowledge
to
make
22.
Againe
,
they
ioyne
hands
with
the
Iewes
in
their
doctrines
of
Free-will
,
inuocation
of
Angels
and
Saints
,
and
merite
of
good
workes
:
all
which
the
moderne
Rabbines
hold
as
articles
of
their
Creed
,
deriuing
them
from
their
predecessours
the
Pharises
that
went
before
them
.
Petrus
Galatinus
that
Eli
,
Eli
,
&c.
the
Iewes
would
neuer
haue
supposed
that
he
had
called
for
Elias
,
had
it
not
been
an
vsuall
practice
amongst
them
to
call
vpon
the
Saints
departed
.
Lastly
,
touching
Min●s
,
Aea●us
,
and
Radamanthus
,
the
three
Iudges
of
hell
,
whome
the
Poets
faine
to
sit
there
,
weighing
the
soules
of
men
,
and
giuing
sentence
vpon
them
according
to
their
poyse
and
weight
.
By
this
it
appeareth
,
that
the
foolish
Rabbines
maintained
free-will
,
inuocated
Saints
and
Angels
,
and
esteemed
their
workes
meritorious
:
All
which
are
the
very
opinions
of
the
Church
of
Rome
,
beleeued
and
practised
of
all
the
professours
of
that
Religion
:
which
is
so
much
the
more
absurd
,
because
they
themselues
confesse
in
speciall
,
concerning
the
doctrine
of
Inuocation
23.
In
like
manner
the
Iewes
had
those
that
professed
a
monasticall
and
single
life
,
which
were
called
Essaeans
,
from
by
Nation
,
Iewes
;
and
by
manners
hypocrites
,
we
may
truely
confirme
of
the
other
,
that
they
are
Christians
by
profession
,
but
hypocrites
by
conuersation
.
And
as
those
Essaeans
did
farre
degenerate
from
the
ancient
Nazarites
and
Rechabites
,
whome
they
pretended
for
their
patterns
:
so
these
doe
as
farre
and
more
from
those
ancient
Monkes
that
liued
in
former
ages
of
the
Church
,
as
is
vnanswerably
demonstrated
by
many
of
the
learned
Champions
of
our
Church
,
especially
Doctour
D.
Mort.
protest
.
App
li.
1.
c.
2.
38.
〈◊〉
way
to
the
true
Church
.
●●g
.
45
Mort●n
,
and
Doctour
White
:
to
whome
I
referre
the
Reader
for
fuller
resolution
in
this
poynt
.
24.
The
Iewish
Rabbines
also
taught
,
that
the
damned
soules
in
hell
and
Purgatory
had
some
refreshing
and
rest
vpon
euery
Sabboth
day
,
assoone
as
a
certaine
prayer
was
chanted
out
by
them
with
sweet
melodie
:
and
therefore
,
that
on
25.
The
Iewish
Rabbines
deuise
strange
tales
of
walking
Rabbi
Akiba
should
meet
once
in
the
way
,
a
man
with
a
heauie
burden
of
stickes
on
his
backe
,
who
vpon
examination
Gan
Eden
or
Paradise
,
and
no
longer
in
Purgatory
.
This
and
such
like
tales
they
tell
for
their
Purgatorie
:
wherein
the
Romanists
may
behold
their
face
as
it
were
in
a
glasse
:
for
are
not
their
Bookes
and
Legends
full
stuft
with
such
trash
?
is
not
this
article
of
their
Religion
maintayned
by
this
argument
?
are
not
the
mindes
of
the
vulgar
possessed
with
such
fearefull
fables
?
I
will
not
stand
to
shew
how
full
of
falshood
these
narrations
are
,
nor
how
contrary
to
the
ancient
doctrine
of
the
chiefest
Fathers
,
and
Primitiue
Church
;
(
that
shall
bee
discouered
in
a
more
proper
place
)
onely
I
shew
how
poore
Purgatorie
,
both
with
Iewes
and
Romanists
,
is
vpholden
by
walking
ghosts
,
or
else
it
would
fall
to
the
ground
.
26.
The
Iewish
Rabbines
teach
their
people
,
to
confesse
one
to
another
their
sins
the
day
before
their
feast
of
reconciliation
,
which
is
the
tenth
day
of
the
month
Tisri
or
September
and
that
in
a
secret
place
of
the
Synagogue
;
where
each
receiueth
mutually
at
his
fellowes
hand
with
a
lether
belt
39.
blowes
,
and
at
each
blow
the
party
beaten
beates
themselues
on
the
brest
,
and
saith
one
word
of
his
confession
,
taken
out
of
the
78.
Psalme
and
13.
verse
:
then
the
striker
lyeth
down●
,
and
receiueth
like
penance
at
the
hands
of
the
former
:
this
done
,
they
runne
home
,
and
make
merry
with
the
Cocks
and
Hennes
of
reconciliation
,
supping
largely
because
of
the
next
dayes
fast
.
Now
doe
not
our
Romanists
imitate
them
in
this
May
▪
game
of
confession
,
and
hypocriticall
penance
?
They
must
also
confesse
their
sinnes
in
secret
,
and
receiue
a
short
penance
for
their
long
sinnes
,
and
that
once
a
yeere
principally
:
with
a
certaine
perswasion
of
meriting
thereby
remission
of
their
sinnes
,
and
when
they
haue
done
,
doe
they
not
returne
,
like
the
dogge
to
the
vomit
,
to
their
old
courses
?
If
a
man
shall
obserue
them
well
,
and
compare
their
practices
together
,
hee
shall
easily
perceiue
,
how
both
of
them
alike
turne
that
seuere
discipline
of
the
Church
which
they
bragge
so
much
of
,
into
a
mere
mockage
and
pastime
.
27.
The
Iewish
Rabbines
looke
for
Elias
the
great
Prophet
,
to
come
before
their
long
expected
Messias
.
And
doc
not
our
Romish
Rabbines
tell
vs
that
Elias
must
come
before
the
second
comming
of
Christ
?
they
are
both
alike
in
this
erronious
conceit
,
saue
that
the
Romanists
erre
worse
then
the
Iewes
,
for
that
they
will
haue
Elias
to
bee
the
fore-runner
of
Christs
second
comming
,
whereas
the
Iewes
expect
him
,
according
to
the
prophecy
of
Malachy
,
together
with
our
Sauiours
28.
The
Iewish
Rabbines
imagined
,
that
euery
one
had
attending
vpon
him
two
Angels
,
one
good
and
another
bad
,
the
one
to
protect
and
blesse
him
,
if
hee
behaued
himselfe
deuoutly
and
reuerently
in
Gods
scruice
;
the
other
to
curse
and
afflict
him
,
if
hee
found
him
failing
in
his
duty
.
Our
Romish
Rabbines
teach
the
fame
doctrine
,
as
if
all
the
Angels
were
not
ministring
spirits
,
for
the
good
of
them
which
are
heires
of
saluation
:
and
as
if
a
man
had
but
one
cuill
spirit
to
tempt
and
●nn●y
him
,
whereas
in
one
man
there
were
found
a
whole
29.
The
Iewish
Rabbines
taught
that
those
shall
be
more
seuerely
punished
,
who
should
violate
the
precepts
of
their
Scribes
,
then
they
that
should
transgresse
the
law
of
Moses
:
and
doe
not
our
Romish
Rabbines
affirme
the
same
in
effect
,
when
they
impose
a
greater
punishment
vpon
the
breach
of
one
of
their
traditionall
decrees
,
then
if
a
man'breake
the
precepts
of
Gods
law
?
as
for
example
,
if
a
man
eate
flesh
in
Lent
,
or
after
a
vow
marrie
a
wife
,
then
if
hee
commit
adulterie
or
breake
the
Sabboth
?
30.
The
Iewish
Rabbines
perswade
the
silly
people
,
that
they
are
the
onely
Elect
people
of
God
,
who
easily
can
keepe
not
the
Decalogue
or
tenne
Commandements
alone
,
but
the
whole
law
of
Moses
:
and
therefore
that
the
law
consisting
of
sixe
hundred
and
thirteene
Commandements
,
wherof
three
hundred
,
threescore
and
fiue
are
prohibitions
,
as
many
as
are
dayes
in
a
yeere
or
veynes
in
a
mans
body
,
and
two
hundred
,
forty
and
eight
commanding
precepts
,
iust
so
many
as
a
man
hath
members
in
his
body
;
if
euery
member
of
a
man
doe
euery
day
performe
one
of
the
precepts
,
and
omit
one
of
the
things
prohibited
,
the
whole
law
of
Moses
may
bee
euery
yeere
,
and
so
for
euer
fulfilled
.
Thus
they
vaunt
of
their
owne
strength
to
saue
themselues
,
and
therefore
seeke
not
for
a
Sauiour
without
themselues
.
And
what
doe
our
Romish
Rabbines
but
the
same
,
when
they
affirme
,
that
a
man
may
in
this
state-of
mortality
,
perfectly
fulfill
the
whole
law
:
yea
,
euen
doe
more
then
the
law
requireth
,
and
so
supererogate
?
what
neede
haue
these
of
the
death
of
Christ
,
to
purge
away
their
sinnes
,
when
they
can
thus
by
the
ayde
of
Gods
grace
(
as
they
say
)
keepe
all
the
Commandements
,
and
so
pay
the
vttermost
debt
of
their
obedience
?
Let
them
goe
together
then
as
enemies
vnto
Christ
in
this
opinion
also
.
31.
To
conclude
:
the
Iewish
Pharises
fasted
twice
a
weeke
:
so
doe
our
Romish
ones
,
saue
that
they
alter
the
order
,
but
not
the
number
of
the
dayes
:
for
the
Iewes
fast
the
second
and
fift
day
of
the
weeke
:
the
Romanists
the
fourth
and
sixt
.
The
Iewish
Pharises
vsed
in
a
blinde
deuotion
,
to
beate
their
heads
against
the
walls
,
till
bloud
came
,
to
vse
thornes
in
their
skirts
to
sting
themselues
,
to
lye
on
plankes
,
on
stones
and
thornes
,
to
drench
themselues
of●●n
colde
water
for
the
reseruing
of
their
chasti●y
:
so
doe
ou
Romish
P●arises
,
they
make
a
shew
of
whipping
and
scourging
their
owne
carkasses
,
of
going
barefoote
&
woollward
,
of
drenching
themselues
in
colde
water
(
as
we
read
,
that
Fr
ar
Frauncis
was
wont
to
doe
)
and
all
(
forsooth
)
both
to
tame
the
rebel'ion
of
their
vnruly
flesh
,
which
will
not
be
tamed
by
these
means
of
their
owne
inuention
,
hauing
left
the
ordinance
of
God
,
and
by
penance
to
make
satisfaction
for
their
former
sinnes
:
but
it
will
one
day
bee
said
vnto
them
,
who
required
these
things
at
your
hands
.
In
vaine
ye
worship
(
O
ye
hypocrites
)
teaching
32.
The
Iewish
Pharises
would
not
conuerse
with
any
of
a
different
Religion
,
especially
the
Samaritanes
,
whose
33.
The
Iewish
Pharises
vsed
not
to
fast
without
a
disfigured
face
,
nor
giue
an
almes
without
a
Trumpet
,
nor
seldome
pray
,
but
in
the
corners
of
the
streetes
and
high-wayes
,
that
they
might
bee
seene
of
men
,
all
for
shew
,
nothing
for
substance
.
And
are
not
our
Romish
Pharises
their
equals
in
this
?
Is
not
their
religion
all
in
ostentation
?
doe
they
hide
themselues
when
they
fast
and
pray
?
doe
they
not
blow
a
trumpet
before
their
deedes
of
charitie
?
their
hypocriticall
abstinence
from
flesh
on
set
dayes
,
when
as
in
the
meane
while
they
farse
themselues
with
dainty
fish
and
delicate
iunkets
;
their
mumbling
vp
so
many
Aue
Maries
,
and
Pater
Nosters
,
in
the
streetes
and
Market-places
,
their
crow●hing
at
euery
Crosse
;
and
lastly
,
their
Almes-deeds
extorted
by
feare
,
either
for
penance
of
sinnes
committed
,
or
in
hope
of
meriting
the
kingdome
of
Heauen
,
and
imployed
for
the
most
part
to
the
feeding
of
a
multitude
of
idle
Drones
,
Monkes
and
Fryers
,
fatted
in
a
Cloyster
,
like
Bores
in
a
stye
,
doe
proue
this
to
be
true
which
I
haue
said
.
34.
The
Iewish
Pharises
vnder
colour
of
long
prayers
&
great
35.
Lastly
,
the
Iewish
Pharises
like
hypocrites
made
cleane
the
out-side
of
the
cup
and
platter
,
but
within
were
full
of
bribery
and
excesse
;
and
therefore
are
compared
by
our
Sauiour
to
whited
Tombes
,
which
appeare
beautifull
without
,
but
within
are
full
of
all
filthinesse
.
So
,
our
Romish
Pharises
come
to
vs
in
sheepes
clothing
,
giuing
a
bright
luster
of
holinesse
,
and
austerity
in
their
externe
behauiour
;
but
inwardly
are
rauening
Wolues
,
deuouring
the
flocke
,
and
haue
their
hearts
fraught
with
all
manner
of
villany
;
as
lying
for
aduantage
,
equiuocation
,
couetousnesse
,
ambition
,
vncleane
lusts
,
and
other
inordinate
affections
,
as
the
secular
Priests
boldly
obiect
against
the
Loyolian
Sect
,
and
are
taxed
backe
againe
by
36.
This
subiect
might
be
enlarged
by
many
more
particulars
,
Si●ia
quàm
similis
turpissima
bestia
nobis
,
Tam
Rabbinorum
●●bulis
Romana
cathedra
.
Not
liker
is
to
Man
,
the
Ape
,
a
filthy
Creature
,
Then
is
the
Romish
Church
,
vnto
the
Iewish
feature
.
MOTIVE
.
IIII.
That
Religion
which
derogateth
from
the
glory
of
God
in
the
worke
of
our
Redemption
,
and
giueth
part
thereof
vnto
man
,
cannot
be
the
truth
of
God
:
but
such
is
the
Popish
Religion
:
Ergo.
THe
first
proposition
,
as
it
is
infallibly
true
of
it selfe
,
so
he
will
not
giue
his
glory
to
another
,
Esay
48.
11.
And
Paul
affirmeth
,
that
the
end
of
all
our
actions
should
bee
the
glorie
of
God
,
1.
Car.
10.
31.
Therefore
passing
ouer
the
Maior
with
silence
,
it
is
necessary
that
the
Minor
or
second
proposition
bee
strengthened
and
confirmed
,
whereon
the
hinge
of
the
Controuersie
hangeth
,
&
the
whole
pith
&
substance
of
this
fourth
Argument
doth
consist
;
which
by
the
assistance
of
Gods
good
spirit
(
whose
ayde
I
humbly
implore
,
and
of
my
Lord
and
Sauiour
Christ
Iesus
,
whose
glory
I
now
labour
to
maintaine
)
I
doubt
not
but
to
make
so
cleare
,
as
is
the
Sunne
at
Noone-day
,
all
cloudes
,
mists
,
and
fogges
,
being
vtterly
dispersed
.
2.
That
the
Romish
Religion
doth
derogate
from
the
glory
3.
For
the
doctrine
of
Free-will
,
this
is
the
generall
determination
4.
That
this
is
the
doctrine
of
the
Church
of
Rome
,
let
the
Councill
of
Trent
,
which
they
call
their
Church
representatiue
,
and
which
being
approued
by
the
Pope
,
cannot
erre
,
as
they
affirme
,
be
Iudge
.
Thus
it
decreeth
,
and
bindeth
the
decree
with
a
curse
:
Si
quis
dixerit
,
&c.
(
that
is
)
If
any
man
shall
say
,
that
mans
free-wil
being
mooued
and
stirred
by
God
,
doth
nothing
cooperate
by
assenting
to
God
,
moouing
and
calling
it
,
whereby
it
may
dispose
and
prepare
it selfe
to
the
obtaining
of
the
grace
of
iustification
,
and
that
it
cannot
dissent
if
it
will
:
but
like
a
thing
without
life
,
is
not
at
all
actiue
,
but
meerely
passiue
,
Anathema
sit
.
Let
him
be
accursed
.
This
Riddle
of
the
Councill
of
Trent
(
for
so
most
of
the
decrees
thereof
are
rather
to
bee
termed
,
then
Canons
of
faith
)
is
thus
expounded
by
Andradius
there
is
in
euery
man
by
nature
a
power
and
ability
,
Ad
inchoandas
&
perficiendas
spirituales
actiones
,
(
that
is
)
To
beginne
and
to
effect
spirituall
actions
;
but
that
power
and
ability
is
so
fettered
with
the
chaines
of
sinne
,
that
vnlesse
grace
come
and
helpe
to
set
it
free
,
it
can
doe
nothing
:
as
a
man
weighed
downe
with
yron
shooes
,
though
he
hath
power
in
himselfe
to
go
,
yet
cannot
,
except
his
yron
shooes
be
put
off
:
or
as
a
bird
caught
in
a
snare
,
hath
power
to
flie
,
yet
cannot
,
except
the
snare
be
broken
,
&c.
By
these
two
similitudes
,
he
illustrateth
the
sentence
and
meaning
of
the
Councill
:
whereby
it
euidently
appeareth
,
that
this
is
the
plaine
doctrine
of
the
Church
of
Rome
,
that
of
the
regeneration
and
conuersion
of
a
sinner
,
the
spirit
of
God
is
not
the
sole
cause
,
but
that
with
the
spirit
Mans
free-will
doth
concurre
,
and
so
both
together
make
the
ioynt
efficient
cause
.
5.
The
later
Romanists
,
and
especially
the
Iesuites
(
to
passe
ouer
the
grosse
positions
of
the
former
Schoolemen
)
do
more
plainely
deliuer
the
meaning
of
their
Church
concerning
this
poynt
.
Let
vs
heare
Bellarmine
speake
:
Cooperamur
Deo
,
&c.
We
cooperate
with
God
(
saith
he
)
not
onely
as
our
Aduersaries
would
haue
after
iustification
,
but
euen
in
very
iustification
it selfe
,
and
in
the
beginning
of
faith
.
And
after
he
peremptorily
concludeth
;
Non
nisi
cooperantibus
nobis
Deus
salutem
nostrum
operatur●
,
(
that
is
)
God
doth
not
worke
our
saluation
without
our
owne
helpe
,
cooperating
with
him
.
We
are
beholding
to
Bellar.
for
setting
down
plainly
our
opinion
.
For
this
we
hold
,
that
after
the
first
grace
,
wherin
we
are
meerely
passiue
,
we
then
begin
to
will
and
worke
our
owne
saluation
;
but
yet
not
of
our selues
,
as
from
our selues
,
but
onely
of
his
grace
,
wherewith
as
we
are
preuented
to
beginne
,
so
we
must
continually
be
accompanied
that
wee
may
perseuere
:
for
if
God
withdrraw
his
grace
neuer
so
little
,
we
are
●ure
to
sinke
,
as
Peter
did
in
the
water
:
which
is
the
very
opinion
of
Saint
Augustine
,
for
in
his
Enchiridion
ad
Laurentium
thus
hee
saith
,
Deus
nolentempraenenit
vt
velit
,
volentem
sequitur
,
ne
God
preuenteth
a
man
being
vnwilling
,
that
he
may
will
;
and
followeth
him
being
willing
,
lest
he
should
will
in
vaine
.
And
of
Saint
Hierome
,
who
thus
speaketh
Non
It
is
not
sufficient
for
me
that
he
hath
giuen
me
(
grace
)
once
,
vnlesse
he
doe
alwaies
giue
;
I
pray
that
I
may
receiue
,
and
when
I
haue
receiued
,
I
pray
againe
.
And
againe
of
Saint
Augustine
,
Hominis
non
libera
,
sed
Dei
gratia
liberata
voluntas
,
(
that
is
)
Mans
will
is
not
free
,
but
freed
by
the
grace
of
God
.
And
in
another
place
,
Eatenus
libera
,
quantenus
liberata
,
(
that
is
)
It
is
so
farre-forth
free
,
as
it
is
freed
,
and
no
further
.
6.
But
to
proceed
,
Coster
another
Iesuite
,
is
a
little
more
Liberum
arbitrium
,
&c.
Free-will
(
saith
he
)
doth
prepare
it selfe
to
iustification
,
by
the
ayde
of
God
,
not
yet
inhabiting
,
but
onely
moouing
and
helping
,
not
onely
suffering
,
but
also
working
and
doing
.
And
againe
in
the
same
place
,
Man
being
fallen
into
the
darke
pit
of
sinne
,
that
he
may
be
drawne
out
againe
,
doth
not
onely
receiue
and
suffer
,
but
coworketh
with
the
grace
of
God
,
and
prepareth
himselfe
by
beleeuing
,
trusting
,
and
vndertaking
the
duties
of
piety
,
vntill
arising
vp
to
the
Sonne
of
Righteousnes
,
he
be
replenished
with
the
diuine
light
of
grace
;
as
Ieremie
,
being
baled
out
of
the
dungeon
,
helped
those
which
pulled
him
out
,
by
putting
the
cloutes
and
cordes
vnder
his
arme-holes
.
Salmeron
,
another
Iesuite
,
is
yet
more
palpable
,
Liberum
arbitrium
non
partem
&c.
Free
will
(
saith
hee
)
doth
not
worke
one
part
,
and
the
grace
of
God
another
;
but
to
euery
action
is
extended
aswell
free-will
as
grace
.
But
Ecchius
surpasseth
all
the
The
beginning
of
our
saluation
we
haue
from
Gods
mercy
,
but
to
yeeld
to
Gods
wholesome
inspiration
is
in
our
power
,
&c.
Thus
with
an
impudent
forehead
,
they
marry
together
Gods
grace
and
mans
will
in
the
act
of
Regeneration
,
betwixt
which
,
a
diuorce
was
made
by
the
fall
of
Adam
,
and
so
remaineth
irreconciled
,
till
we
be
engrafted
into
the
second
Adam
by
faith
.
7.
Hence
it
is
,
that
the
Councill
of
Trent
is
bold
to
affirme
,
Concil.
Trident.
Sess.
6.
c.
4.
that
when
equall
grace
is
offered
vnto
two
,
that
one
is
conuerted
,
and
the
other
remaineth
in
his
infidelity
:
the
cause
is
in
their
wills
,
in
that
one
entertaineth
,
the
other
reiecteth
the
grace
that
is
offered
:
And
to
hold
this
(
saith
Molyn●
another
Iesuite
)
is
a
matter
of
faith
.
And
this
is
the
doctrine
of
Thomas
their
great
Clerke
.
It
is
in
the
power
of
our
free-will
(
saith
he
)
to
hinder
Aquin.
cont.
Gent.
lib.
3.
c.
159.
Ruard
.
art
.
7.
Pro.
10.
explicat
.
art.
Louan
.
or
not
to
hinder
the
receiuing
of
diuine
grace
.
And
another
more
fully
and
foully
thus
dareth
to
speake
.
If
it
be
demanded
why
this
man
is
conuerted
and
that
man
is
not
,
the
helpe
of
God
being
giuen
alike
to
both
,
the
reason
is
to
be
assigned
to
free-will
,
namely
because
the
one
would
bee
conuerted
,
and
the
other
would
not
:
And
this
also
Bellarmine
himselfe
acknowledgeth
.
Gods
motion
leaueth
man
altogether
free
to
be
conuerted
,
or
not
to
be
.
Lastly
,
they
doe
not
onely
hold
,
that
we
haue
a
power
in
our
wills
,
to
moue
towards
our
owne
conuersion
,
and
freely
to
will
or
nill
the
accepting
of
Gods
grace
offered
,
but
also
to
perseuere
to
the
end
after
grace
receiued
.
This
the
Iesuite
That
the
perseuerance
of
men
in
good
,
dependeth
vpon
their
owne
free
cooperation
,
and
the
dayly
particular
diuine
helpe
.
And
this
is
the
common
receiued
doctrine
of
the
Church
of
Rome
.
8.
Now
out
of
all
these
their
opinions
,
three
materiall
obseruations
doe
arise
:
first
,
that
that
Helena
of
theirs
,
the
merit
of
congruity
,
though
in
word
it
be
reiected
by
some
of
the
finer
Iesuites
,
yet
in
substance
and
in
truth
is
still
retayned
:
for
,
whereas
the
Schoolemen
say
grosly
,
that
a
man
by
doing
what
he
is
able
by
the
power
of
his
nature
,
doth
of
congruity
merit
effectuall
grace
,
the
Councill
of
Trent
and
the
later
Diuines
choose
rather
to
say
,
that
hee
doth
dispose
and
prepare
himselfe
to
grace
,
which
indeede
is
in
effect
all
one
:
for
,
to
merit
grace
:
and
to
dispose
a
mans
selfe
to
grace
,
is
in
diuersity
of
words
,
but
one
and
the
same
sense
:
and
this
Bellarmine
ingenuously
Bel.
de
Iustif
.
lib.
5.
cap.
22.
confesseth
,
when
he
saith
,
that
a
man
not
yet
reconciled
,
may
by
the
workes
of
penance
obtaine
and
deserue
,
ex
congruo
,
of
congruity
,
the
grace
of
iustification
.
Thus
they
say
and
vnsay
what
they
list
,
and
gainesay
each
other
,
and
indeede
are
in
such
a
labyrinth
,
that
they
know
not
what
to
say
:
Secondly
,
that
howsoeuer
they
magnifie
the
grace
of
God
in
word
,
and
affirme
nothing
more
frequently
,
then
that
without
Gods
grace
,
preuenting
,
assisting
and
following
vs
,
we
can
doe
nothing
,
yet
in
very
deede
they
ascribe
well-neere
as
much
power
to
free-will
,
as
to
the
grace
of
God
:
yea
more
,
for
they
make
the
efficacie
of
the
first
grace
,
to
depend
vpon
the
free
consent
of
our
will
,
and
make
it
as
it
were
the
Porter
to
let
in
,
or
shut
out
grace
at
it
pleasure
:
which
is
one
of
the
most
presumptuous
conceits
,
that
euer
was
vttered
by
the
mouth
of
man
,
and
full
of
blasphemy
.
Thirdly
and
lastly
,
that
this
first
grace
which
they
say
,
doth
work
with
free-will
,
in
the
first
act
of
our
new
birth
,
and
help
&
assist
it
,
is
not
intrinsicall
and
inhabitant
,
but
barely
outward
&
prouocant
.
In
respect
whereof
,
Coster
compareth
grace
to
a
staffe
in
a
mans
hand
,
which
at
his
owne
will
he
either
vseth
for
his
helpe
,
or
throweth
away
;
and
to
a
friend
,
who
finding
a
man
in
a
deepe
pit
,
perswadeth
him
by
diuers
reasons
to
be
willing
to
be
pulled
out
.
And
in
expresse
words
the
same
Iesuite
saith
,
that
this
grace
is
onely
the
impulsion
and
motion
of
the
holy
Ghost
,
being
yet
without
,
and
standing
knocking
at
the
doore
of
our
heart
,
not
being
as
yet
let
in
.
And
Bellarmine
auoucheth
the
same
,
when
hee
saith
,
that
it
is
but
onely
a
perswading
,
which
doth
not
determine
the
will
,
but
inclineth
it
in
manner
of
a
propounding
obiect
.
And
thus
vnder
colour
of
the
name
of
grace
,
they
insinuate
into
mens
soules
the
poyson
of
their
doctrine
,
attributing
in
word
all
to
grace
,
when
indeede
they
meane
nothing
lesse
.
9.
These
things
being
thus
discouered
,
let
vs
now
come
to
see
,
how
by
this
doctrine
the
glory
of
God
is
defaced
:
which
that
it
may
more
clearely
appeare
,
two
grounds
are
to
be
laid
:
10.
Would
it
not
(
thinke
you
)
be
a
great
impeachment
to
Gods
glory
,
if
in
the
worke
of
our
creation
any
should
teach
that
God
alone
did
not
create
vs
,
but
that
we
our selues
were
coadiutors
with
him
:
so
in
the
worke
of
regeneration
▪
which
is
a
second
creation
to
attribute
part
to
Gods
spirit
,
and
part
to
free-will
,
is
it
not
a
great
blemish
to
the
glory
of
God
?
for
,
either
it
must
be
said
,
that
God
could
not
doe
it
of
himselfe
alone
,
or
that
he
would
not
:
If
the
first
,
then
they
blaspheme
in
derogating
from
his
power
:
if
the
second
,
then
they
dote
in
saying
,
God
is
not
willing
to
maintaine
his
owne
glory
,
or
that
he
is
willing
to
impart
it
vnto
others
,
contrary
to
his
owne
word
and
will
reuealed
in
the
Scripture
,
which
way
so
euer
they
turne
themselues
,
they
fall
into
the
pit
of
impiety
▪
and
make
themselues
guilty
of
high
treason
against
the
diuine
Maiestie
.
11.
Againe
,
when
our
Sauiour
raised
vp
Lazarus
from
the
graue
,
where
he
lay
stinking
foure
dayes
,
if
it
bee
true
which
some
write
,
that
Lazarus
life
was
stil
remaining
in
him
,
and
that
his
soule
and
body
was
not
parted
,
and
so
our
blessed
Sauiour
did
but
excite
and
stirre
vp
that
life
,
which
was
as
it
were
asleepe
,
and
did
not
inspire
into
him
a
new
life
,
and
couple
together
his
soule
and
body
againe
being
deuided
,
is
not
the
glory
of
this
miracle
mightily
darkened
and
extenuated
?
This
is
our
very
case
,
wee
say
that
a
man
is
starke
dead
and
buried
in
the
graue
of
sinne
,
and
till
a
new
life
of
grace
be
inspired
into
his
soule
,
he
cannot
moue
the
least
haires
bredth
to
heauen-ward
▪
our
aduersaries
say
,
that
he
is
not
dead
,
but
maymed
and
wounded
like
the
man
,
that
betwixt
Iericho
and
Ierusalem
fell
among
theeues
;
and
therefore
needes
not
to
be
reuiued
,
but
onely
to
be
healed
and
helped
with
the
oyle
and
wine
of
grace
powred
into
his
wounds
,
he
himselfe
cooperating
with
his
owne
free
will
:
who
seeth
not
that
by
this
doctrine
of
ours
,
God
is
more
glorified
,
and
by
theirs
more
debased
?
for
the
lesse
and
easier
the
worke
is
,
the
lesse
is
also
the
glory
of
the
worke-man
,
and
the
greater
and
harder
the
worke
,
the
greater
his
glory
:
but
it
is
a
lesse
worke
to
heale
a
man
wounded
,
then
to
raise
a
man
dead
,
and
therefore
lesse
glory
ascendeth
vnto
God
by
their
doctrine
,
then
by
ours
.
But
what
doe
I
say
lesse
?
when
indeed
to
giue
any
part
of
the
Creators
glory
to
the
creature
,
is
vtterly
to
take
all
from
the
Creator
:
for
hee
will
haue
all
or
none
,
as
Tertullian
notably
That
true
faith
requireth
this
in
defending
the
true
God
,
that
whatsoeuer
is
his
,
we
make
it
onely
his
,
for
so
shall
it
bee
accounted
his
,
if
it
bee
accounted
onely
his
,
by
which
rule
,
the
faith
of
the
Romane
Church
cannot
bee
the
true
faith
.
12.
And
againe
,
according
to
the
second
ground
,
if
to
giue
all
the
glory
to
God
,
and
none
to
our selues
,
sauour
of
humility
,
but
to
deuide
stakes
betwixt
God
and
our selues
,
hath
a
taste
of
pride
:
then
it
must
needs
follow
,
that
God
is
more
honoured
by
the
one
then
by
the
other
,
because
by
humility
God
is
honoured
,
and
by
pride
dishonoured
:
and
therefore
the
Apostle
saith
,
that
hee
resisteth
the
proud
,
and
giueth
grace
to
the
humble
:
for
what
cause
?
but
because
the
proud
man
seeketh
his
owne
glory
,
whereas
the
humble
deuesteth
himselfe
of
all
,
and
layeth
it
downe
at
the
foote
of
God
:
the
proud
man
reioyceth
in
himselfe
,
but
the
humble
reioyceth
in
the
Lord
alone
,
according
as
it
is
written
,
Let
him
that
reioyceth
,
reioyce
in
the
Lord
.
Now
the
Romanists
that
magnifie
free-will
,
haue
iust
cause
(
their
doctrine
being
presupposed
to
be
true
)
to
reioyce
in
themselues
,
which
is
an
argument
of
pride
:
for
,
whereas
our
Sauiour
saith
,
Without
me
ye
can
doe
nothing
,
they
may
say
,
Yes
something
,
for
wee
can
either
admit
or
reiect
thy
grace
by
our
owne
power
:
and
whereas
the
Apostle
saith
,
Who
hath
separated
thee
,
what
hast
thou
which
thou
hast
not
receiued
?
they
may
say
,
I
haue
separated
my selfe
in
doing
that
which
I
was
able
,
and
so
made
my selfe
fit
for
grace
,
and
this
power
I
haue
not
receiued
from
Gods
speciall
fauour
,
but
from
my
owne
free
will
.
All
which
kinde
of
speeches
,
as
they
are
full
of
pride
and
fleshly
vanity
,
so
they
are
stuffed
with
impiety
and
blasphemie
,
and
manifestly
tend
to
the
dispoyling
of
the
diuine
Maiestie
of
that
glory
,
which
is
onely
due
vnto
him
.
And
therefore
I
conclude
with
two
notable
sayings
,
one
of
S.
Augustines
,
and
another
of
Cassander
,
a
learned
Reconciliater
of
late
time
;
Tutiores
viuimus
(
saith
the
Father
)
si
totum
Deo
damus
,
&c.
We
liue
more
safely
if
we
attribute
all
wholy
to
God
,
and
not
commit
our selues
partly
to
God
,
and
partly
to
our selues
.
And
this
is
the
part
of
a
godly
minded
man
(
saith
the
Reconciliater
)
to
attribute
nothing
to
themselues
,
but
all
to
Gods
grace
:
whence
it
followeth
,
that
how
much
so
euer
a
man
giueth
to
grace
▪
yet
in
so
doing
,
hee
departeth
not
from
pietie
,
though
hee
detract
something
from
nature
and
freewill
:
but
when
any
thing
is
taken
from
Gods
grace
,
and
giuen
to
nature
,
which
belongeth
to
grace
,
that
cannot
be
without
eminent
danger
.
So
that
by
the
confession
both
of
this
learned
Romanist
,
and
also
of
that
reuerend
Father
,
our
doctrine
in
the
poynt
of
free-will
,
is
both
more
agreeable
to
piety
,
and
respectiue
to
Gods
glory
,
then
theirs
is
;
and
therefore
in
reason
to
be
preferred
before
it
.
13.
The
next
doctrine
whereby
the
glorie
of
God
is
darkened
,
These
are
the
words
of
men
,
extolling
the
glory
of
man
,
vnder
the
name
of
Christ
,
to
the
abasing
of
the
glory
of
Christ
himselfe
.
14.
The
doctrine
therfore
of
our
Church
touching
the
iustification
of
a
sinner
,
is
in
effect
thus
much
.
That
a
sinner
is
iustified
that
is
accepted
into
the
fauour
and
loue
of
God
,
not
by
any
thing
in
himselfe
,
or
from
himselfe
,
but
by
the
perfect
and
vnspotted
righteousnes
of
Christ
Iesus
,
imputed
vnto
him
by
the
meere
mercy
of
God
,
through
the
couenant
of
grace
,
and
apprehended
on
his
behalfe
by
the
hand
of
faith
.
The
reason
whereof
is
,
because
that
which
must
satisfie
Gods
iustice
,
and
reconcile
a
sinner
vnto
him
,
must
haue
these
two
properties
;
first
,
it
must
be
of
infinite
weight
and
value
,
to
counterpoyse
with
the
rigour
of
Gods
iustice
:
and
secondly
,
it
must
be
of
sufficient
ability
to
performefull
and
perfect
obedience
to
the
law
of
God
;
so
that
a
perfect
satisfaction
bee
made
both
in
respect
of
the
obedience
which
the
law
requireth
,
and
also
of
the
punishment
that
it
inflicteth
.
Now
,
no
righteousnesse
of
man
is
thus
qualified
,
but
is
both
imperfect
and
vnsufficient
;
no
,
not
the
righteousnes
of
Angels
themselues
,
being
,
though
excellent
,
yet
●●finite
Creatures
,
sauing
the
righteousnes
of
Christ
Iesus
onely
,
who
is
both
God
and
Man
;
and
therefore
his
righteousnes
onely
,
and
none
other
,
is
that
whereby
a
sinner
must
be
iustified
before
God
.
15.
From
this
it
appeareth
,
that
when
we
say
that
a
man
is
iustified
by
faith
,
our
meaning
is
not
,
that
faith
is
the
cause
of
our
iustification
,
but
onely
the
instrument
and
hand
to
apprehend
that
righteousnes
of
Christ
whereby
we
are
iustified
:
&
when
we
say
,
faith
alone
iust
fieth
;
we
meane
that
it
alone
is
the
instrument
of
our
iustification
,
because
it
alone
layeth
hold
vpon
the
righteousnes
of
Christ
,
and
applyeth
it
to
our selues
:
not
that
it
is
euer
alone
,
but
alwaies
accompanyed
with
charity
and
patience
,
and
zeale
,
and
temperance
,
and
other
fruites
of
the
spirit
:
for
we
hold
,
that
the
true
iustifying
faith
is
euer
m●●re
grauida
bonorum
operum
,
as
one
of
their
own
fauourites
affirmeth
,
that
is
,
full
of
good
workes
,
and
euer
Roff.
art.
1.
aduers
Luther
.
anon
ready
to
bring
them
forth
,
as
occasion
serueth
.
Neither
doe
we
deny
,
as
some
of
them
falsly
slander
vs
(
though
many
Staplet
.
li.
9.
de
Iu●●fic
.
ca.
7.
Bell.
lib.
4.
de
Iustific
▪
cap.
1.
of
their
chiefest
Writers
gaine-say
their
fellowes
,
and
affoord
vs
that
fauour
to
speake
the
truth
of
vs
)
but
that
euery
one
that
is
iustified
must
also
be
truely
sanctified
,
and
that
saluation
is
not
obtained
by
iustification
alone
,
but
by
sanctification
also
:
yet
wee
make
sanctification
and
good
workes
not
to
be
the
causes
,
but
the
effects
;
nor
the
roote
,
but
the
fruit
;
nor
the
anticedents
,
but
the
necessary
consequents
and
attendants
of
our
Iustification
.
And
as
Bellarmine
truely
distinguisheth
16.
Now
let
vs
heare
what
they
say
,
and
then
weigh
both
doctrines
in
the
ballance
of
the
sanctuary
,
that
wee
may
see
which
of
them
bringeth
most
glory
to
the
merits
of
CHRIST
,
and
to
the
power
of
his
satisfaction
.
I
will
plainely
and
sincerely
(
God
willing
)
set
downe
the
summe
of
their
doctrine
.
First
therefore
they
teach
,
that
there
is
a
double
iustification
,
the
first
whereby
a
man
ex
iniusto
fit
iustus
,
of
an
vniust
and
wicked
man
is
made
iust
and
good
,
and
of
a
sinner
is
made
righteous
;
the
second
wherby
a
man
being
iust
is
made
more
iust
,
and
doth
encrease
in
iustice
and
sanctity
,
according
to
that
Reuel.
22.
11.
He
that
Cens
.
Coloniens
.
pag.
140.
141.
Becan
.
Ibid.
say
,
that
it
is
gotten
and
merited
by
our
workes
.
But
before
both
these
,
they
make
certaine
preparations
and
dispositions
,
whereby
a
man
by
the
power
of
his
owne
free-will
stirred
vp
Concil.
Trident.
Sess.
6.
cap.
6.
Bel.
lib.
1.
de
Iust.
cap.
13.
by
grace
,
doth
make
himselfe
fit
for
iustification
,
namely
,
by
the
acts
of
faith
,
feare
,
hope
,
loue
,
repentance
,
and
the
purpose
of
a
new
life
;
all
which
a
man
must
haue
before
hee
receiue
the
first
grace
of
iustification
:
and
for
the
obtaining
whereof
,
he
needs
not
any
grace
internally
infused
,
but
onely
offered
externally
.
Whereupon
they
are
bold
to
affirme
,
that
the
act
of
Iustification
doth
emane
and
proceed
,
Simul
ab
arbitrio
&
à
Deo
,
Both
from
free-will
,
and
from
God
.
Now
the
causes
of
iustification
,
the
Councill
of
Trent
maketh
to
be
these
;
the
finall
cause
,
Gods
glory
,
and
mans
saluation
;
the
efficient
,
Gods
mercy
;
the
meritorious
cause
,
Christs
merits
;
the
instrumentall
,
the
Sacrament
of
Baptisme
;
but
the
formall
cause
,
which
is
the
chiefest
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dat
esse
rei
,
giueth
being
to
the
thing
,
as
the
Logicians
speake
,
they
make
to
be
an
inherent
righteousnes
wrought
in
vs
,
and
inspired
into
vs
by
the
Spirit
of
God
.
And
this
in
briefe
is
the
doctrine
of
the
Church
of
Rome
,
touching
the
iustification
of
a
sinner
.
17.
Wherein
let
vs
obserue
three
maine
and
fundamentall
differences
,
betwixt
their
doctrine
and
ours
;
in
all
which
they
raze
the
foundation
,
and
dedignifie
the
merits
of
Christ
,
and
the
mercy
of
God
,
to
extoll
the
dignitie
of
man
.
The
first
in
their
preparations
,
wee
hold
that
a
man
cannot
any
wayes
dispose
himselfe
vnto
grace
,
but
is
wholly
fitted
and
prepared
by
God
;
and
that
those
acts
of
preparation
(
as
they
call
them
)
are
not
fore-runners
of
iustification
,
but
rather
fruites
and
effects
thereof
,
they
teach
the
contrary
,
as
I
haue
shewed
.
The
second
difference
is
,
that
the
workes
of
a
man
iustified
do
not
merit
increase
of
grace
,
which
they
terme
the
second
iustification
:
but
as
the
beginning
of
grace
is
from
gods
mercy
alone
,
so
the
increase
and
augmentation
thereof
and
perseuerance
therein
,
is
onely
to
be
ascribed
to
the
worke
of
Gods
spirit
,
according
to
that
of
Saint
Paul
,
Phil.
1.
6.
He
that
hath
begunne
this
good
worke
in
you
,
will
performe
it
vntill
the
day
of
Iesus
Christ
:
this
we
hold
,
they
the
contrary
.
The
third
difference
is
in
the
formall
cause
of
our
iustification
,
which
they
maintaine
to
be
an
inherent
righteousnes
within
vs
,
euen
the
righteousnes
of
Sanctification
.
We
on
the
other
side
affirme
,
that
the
formall
cause
of
our
iustification
,
is
the
righteousnes
of
Christ
Iesus
,
not
dwelling
in
vs
,
nor
proceeding
from
vs
,
but
imputed
vnto
vs
by
the
mercy
of
God
.
18.
Hauing
thus
layd
open
both
our
doctrines
,
let
vs
examine
and
trye
which
of
them
giueth
most
glory
vnto
God
,
and
most
exalts
the
merites
of
Christ
,
for
that
must
needs
be
the
truth
;
and
which
lifteth
vp
highest
the
proud
nature
of
man
,
for
that
must
needs
be
falshood
and
errour
:
especially
,
seeing
that
Gods
dignity
,
and
the
dignity
of
man
;
Christs
merits
and
mans
,
are
as
it
were
,
two
skales
of
a
ballance
,
wh●reof
the
one
rising
,
the
other
falls
,
the
one
lifted
vp
,
the
other
is
pressed
downe
.
First
therefore
,
touching
the
workes
of
preparation
,
whether
doe
they
more
magnifie
Gods
mercie
,
that
say
a
man
cannot
prepare
and
dispose
himselfe
at
all
to
grace
,
but
is
wholly
disposed
and
prepared
by
God
;
or
they
that
affirme
that
a
man
can
prepare
himselfe
by
his
owne
endeuour
,
assisted
outwardly
with
the
grace
of
God
?
the
one
makes
Gods
mercy
the
sole
cause
of
iustification
,
the
other
but
the
adi●vant
and
helping
cause
.
And
whether
doe
they
aduance
most
the
dignity
of
man
,
that
say
,
that
a
man
can
do
nothing
of
himselfe
for
his
owne
iustification
,
or
they
that
say
that
a
man
can
doe
something
to
the
preparation
of
himselfe
to
that
great
worke
;
the
one
attributeth
some
dignity
to
man
,
the
other
,
none
at
all
;
we
affirme
the
one
part
,
the
Romanists
the
contrary
:
and
therefore
our
doctrine
tends
more
to
the
debasing
of
mans
worth
,
and
consequently
to
the
exalting
of
Gods
glory
,
then
theirs
doth
.
19.
True
it
is
,
like
Ferrimen
,
that
looke
East
and
go
West
,
they
with
their
great
Grand-father
Pelagius
,
talke
of
grace
,
when
they
meane
nothing
but
nature
,
and
so
deny
indeede
that
which
they
affirme
in
word
,
if
the
matter
bee
examined
according
to
truth
.
For
Pelagius
confessed
a
necessity
of
grace
Aug.
cont.
Pelag.
&
Celest
.
lib.
1.
cap.
31.
33.
in
all
spirituall
actions
,
and
yet
was
condemned
for
an
enemy
to
grace
,
by
the
Church
of
God
,
because
hee
vnderstood
not
by
grace
the
sanctifying
worke
of
Gods
spirit
,
but
an
outward
moouing
and
perswading
power
,
assisting
mans
free-will
to
the
effecting
of
his
owne
saluation
.
The
very
same
is
the
doctrine
of
the
Romanists
,
as
hath
beene
declared
,
and
therefore
wee
may
iustly
condemne
them
as
enemies
to
the
grace
of
God
,
whatsoeuer
they
bragge
and
vaunt
to
the
contrary
.
20.
Secondly
,
touching
the
second
iustification
,
which
standeth
,
as
they
say
,
in
the
augmentation
and
encrease
of
our
iustice
:
let
the
most
partiall
Reader
iudge
,
whether
tends
most
to
the
magnifying
of
Gods
glory
,
their
doctrine
which
teacheth
that
wee
merite
the
encrease
of
our
iustice
by
our
owne
workes
:
or
ours
,
which
teacheth
,
that
both
the
seed
and
the
growth
,
both
the
roote
and
the
fruite
,
both
the
beginning
and
encrease
of
all
righteousnesse
,
is
the
worke
of
Gods
spirit
alone
,
preuenting
,
assisting
,
and
vpholding
vs
to
the
end
;
and
that
these
seuerall
workes
of
grace
are
bestowed
vpon
vs
,
not
for
any
merites
of
our
owne
,
but
simply
and
entirely
for
the
merits
of
Christ
Iesus
.
I
,
but
they
will
say
,
works
doe
not
merit
iustification
,
because
they
are
ours
,
but
because
they
are
works
of
grace
,
which
grace
floweth
from
the
fountaine
of
Christs
merits
,
and
so
they
attribute
asmuch
,
or
more
,
to
grace
and
Christs
merites
,
then
wee
doe
.
To
which
I
answere
,
two
things
:
first
,
if
they
held
that
these
workes
were
merely
from
grace
,
they
said
something
to
the
purpose
,
but
affirming
as
they
doe
,
that
they
are
partly
from
grace
,
and
partly
from
the
power
of
free-will
,
as
two
ioynt
causes
,
this
their
something
is
nothing
,
but
a
vizard
to
couer
the
vgly
face
of
their
errour
.
Secondly
,
let
this
be
granted
,
that
their
doctrine
is
,
that
they
proceede
onely
from
grace
,
neuerthelesse
being
wrought
in
man
,
and
acted
by
man
,
they
must
needes
bee
called
,
and
be
indeede
in
part
mans
workes
,
because
man
doth
cooperate
with
grace
;
and
therefore
to
make
them
meritorious
absolutely
of
grace
,
must
needes
tend
in
part
to
the
exalting
of
mans
dignitie
,
and
consequently
in
part
to
the
impeachment
of
Gods
.
For
,
let
an
answere
bee
giuen
to
this
question
,
by
what
meanes
doth
a
man
continue
in
iustice
,
and
encrease
in
holinesse
:
Wee
answere
with
Saint
Paul
,
By
the
grace
of
God
onely
,
who
as
hee
hath
begun
that
good
worke
in
vs
,
so
will
performe
it
vntill
the
day
of
Iesus
Christ
:
but
the
Romanists
will
answere
,
that
this
is
done
by
the
merit
of
our
owne
workes
:
which
workes
howsoeuer
they
may
21.
Thirdly
,
touching
the
forme
of
iustification
,
which
of
vs
doth
most
honour
to
God
?
they
which
teach
that
it
is
an
inherent
righteousnesse
habituated
in
vs
,
or
wee
that
say
,
that
it
is
Christs
righteousnesse
imputed
vnto
vs
?
wee
attribute
all
vnto
Christ
,
and
nothing
to
our selues
:
they
share
the
matter
betwixt
Christ
and
our selues
:
for
this
inherent
righteousnesse
,
though
it
proceede
from
Gods
spirit
,
as
they
say
,
and
is
a
worke
of
grace
,
yet
in
three
respects
it
may
bee
called
our
righteousnesse
by
their
doctrine
:
first
,
in
respect
of
the
roote
and
spring
of
it
,
which
is
,
as
they
affirme
,
partly
grace
and
partly
nature
.
Secondly
,
in
respect
of
the
subiect
,
which
is
the
soule
of
man
,
which
may
bee
also
called
the
instrument
by
which
it
is
effected
;
and
that
not
a
dead
subiect
or
liuelesse
instrument
,
as
we
say
mans
nature
is
,
till
it
be
liued
and
quickned
by
Gods
spirit
,
but
of
it selfe
liuing
and
quicke
,
and
fit
for
so
great
a
worke
.
Thirdly
,
In
respect
of
the
medium
or
meane
,
by
which
it
is
attained
,
which
they
hold
is
the
merit
of
our
owne
workes
,
as
I
haue
sufficiently
discouered
out
of
their
owne
bookes
.
Now
then
,
if
this
inherent
righteousnesse
bee
in
part
our
owne
,
and
not
wholy
Christs
,
but
the
righteousnesse
imputed
be
wholy
and
entirely
Christs
,
and
not
in
any
respect
ours
,
saue
that
it
is
giuen
vnto
vs
,
and
made
ours
by
imputation
;
who
can
doubt
but
that
this
our
doctrine
is
farre
more
auaileable
for
the
aduancement
of
Christs
glory
,
and
debasing
of
mans
excellencie
,
then
theirs
is
?
Adde
herevnto
,
that
it
must
needes
be
a
dishonour
to
God
,
to
say
,
that
an
vnperfect
,
a
polluted
and
a
stayned
righteousnesse
,
such
as
the
best
of
ours
is
,
can
satisfie
the
absolute
and
most
exact
iustice
of
God
:
but
it
is
an
extolling
glory
to
Gods
iustice
,
to
say
that
it
cannot
be
answered
,
but
by
the
most
perfect
and
absolute
righteousnesse
that
euer
was
in
the
world
;
such
as
the
righteousnesse
of
the
Sonne
of
God
is
,
who
taking
our
flesh
vpon
him
,
performed
in
the
same
,
all
righteousnesse
,
that
the
strictest
iustice
of
God
required
,
for
our
sakes
.
22.
All
which
things
layd
together
and
diligently
weighed
,
we
may
see
what
caused
all
the
Saints
of
God
,
when
they
not
into
iudgement
with
thy
seruant
,
O
Lord
,
for
in
thy
sight
shall
none
that
liueth
be
iustified
:
to
which
,
in
a
sweet
harmony
accord
all
the
Fathers
.
Who
will
glory
concerning
his
righteousnesse
seeing
he
heareth
God
saying
by
his
Prophet
,
All
your
righteousnesse
is
as
a
cloth
of
a
menstruous
woman
,
our
perfection
it selfe
is
not
voyd
of
fault
(
saith
Gregory
)
vnlesse
the
seuere
Iudge
doe
weigh
it
mercifully
in
the
subtill
scales
of
his
iustice
:
Who
so
liueth
here
,
howsoeuer
iustly
he
liue
.
yet
woe
vnto
him
(
saith
S.
Augustine
)
if
God
enter
into
iudgement
with
him
:
if
our
iustice
be
strictly
iudged
(
saith
S.
Bernard
)
it
will
bee
found
vniust
and
scant
.
And
this
infallible
truth
wr●ng
out
of
Bellarmine
himselfe
,
though
vnawares
,
this
plaine
confession
:
Tutissimum
est
in
sola
Dei
misericordia
conquiescere
,
&c.
that
is
,
it
is
the
safest
course
to
repose
our
confidence
(
what
in
our
owne
righteousnesse
?
no
)
:
in
the
sole
mercy
of
God
.
Is
it
the
safest
course
for
mans
saluation
?
so
is
it
for
the
aduancement
of
Gods
glory
,
for
the
one
is
subordinate
to
the
other
:
who
then
that
hath
but
common
sense
,
will
not
chuse
rather
to
repose
the
hope
of
his
saluation
on
Gods
mercy
,
then
on
his
owne
righteousnesse
?
at
least-wise
if
hee
regard
either
Gods
glory
,
which
all
should
,
and
that
aboue
all
,
or
his
owne
soules
health
,
which
should
be
next
to
the
other
in
our
desires
.
23.
By
this
it
may
appeare
,
what
a
vaine
bragge
that
is
of
some
of
them
,
who
boast
that
they
doe
much
more
magnifie
Christ
and
his
merits
then
we
doe
,
because
wee
make
them
so
meane
,
as
that
they
serue
the
turne
onely
to
couer
and
hide
sinne
:
whereas
they
contrariwise
do
so
highly
esteeme
them
,
that
they
hold
them
able
,
both
to
purchase
at
Gods
hand
an
inherent
righteous●esse
:
and
to
giue
it
such
force
and
value
,
that
it
can
make
a
man
iust
before
God
,
and
worthy
of
the
kingdome
of
heauen
.
In
which
braue
vaunt
,
there
lye
lurking
no
l●sse
then
three
grosse
absurdities
.
First
,
they
lay
a
false
●mputa●ion
vpon
our
doctrine
,
that
wee
should
hold
Christs
merits
to
be
so
meane
,
as
to
serue
onely
to
couer
and
hide
sinne
;
whereas
wee
expresly
teach
,
and
that
with
one
consent
,
that
for
the
merits
of
Christ
,
not
onely
our
sinnes
are
pardoned
,
but
also
that
grace
is
inspired
into
our
soules
,
and
sanctification
,
and
new
obedience
,
and
Christ
is
made
vnto
vs
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
:
24.
The
third
doctrine
whereby
they
derogate
from
Gods
25.
Their
doctrine
touching
the
merite
of
workes
,
is
in
briefe
this
,
that
there
is
such
a
dignity
,
excellency
,
and
perfection
in
the
workes
of
the
Regenerate
,
that
by
the
rule
of
iustice
they
doe
not
onely
deserue
temporall
and
spirituall
blessings
here
in
this
world
,
but
also
eternall
life
and
euerlasting
blisse
in
the
world
to
come
.
In
which
doctrine
,
these
three
poynts
are
to
be
considered
:
first
,
that
they
make
the
good
workes
of
the
faithfull
absolutely
and
perfectly
good
,
26.
That
all
these
things
are
thus
,
as
I
haue
said
,
let
vs
heare
themselues
speaking
in
their
owne
words
.
The
workes
of
the
are
simply
and
absolutely
good
.
And
in
another
place
,
They
are
so
good
and
so
perfect
,
that
God
were
vniust
,
if
he
should
not
reward
them
with
eternall
life
:
and
,
that
not
onely
in
respect
of
Gods
promises
,
but
euen
in
respect
of
the
workes
themselues
.
And
to
prooue
this
,
hee
produceth
seuen
strong
reasons
,
as
he
thinketh
,
but
indeed
weake
ones
,
if
they
be
throughly
examined
.
Andradius
,
the
approoued
interpretour
and
defender
of
the
Councill
of
Trent
,
goeth
further
,
the
heauenly
blessednes
,
which
the
Scripture
calleth
the
reward
of
the
iust
,
is
not
giuen
them
of
God
gratis
,
and
freely
,
but
is
due
to
their
workes
,
yea
God
hath
set
forth
heauen
to
sale
for
our
workes
.
Bellarmine
also
calleth
good
workes
,
Mercatura
regni
coelestis
,
the
purchasing
of
Heauen
.
The
Rhemists
Good
workes
(
say
they
)
are
truely
and
properly
meritorious
,
and
fully
worthy
of
euerlasting
life
,
heauen
is
the
due
and
iust
stipend
which
God
by
his
iustice
oweth
to
the
persons
working
by
his
grace
,
and
that
God
should
be
vniust
,
if
he
rendred
not
heauen
for
the
same
.
But
Ruardus
Tapper
is
yet
more
impudent
,
for
he
saith
,
God
forbid
that
the
iust
should
expect
eternall
life
,
as
the
poore
man
doth
an
almes
,
it
is
much
more
glorious
that
they
should
haue
it
as
Conquerours
and
Triumphers
,
as
the
prize
due
vnto
their
labours
.
Gregory
de
Valentia
goeth
yet
further
,
and
saith
,
That
the
workes
of
the
faithfull
,
beside
their
strength
of
meriting
,
haue
also
a
power
of
satisfying
for
the
punishment
.
27.
Touching
the
proportion
of
our
workes
,
with
the
reward
,
Bellarmine
saith
,
That
in
a
good
worke
proceeding
from
grace
,
there
is
a
certaine
proportion
and
equality
,
to
the
reward
of
eternall
life
,
and
that
not
only
in
regard
of
the
promise
and
acceptation
,
but
euen
of
the
worke
it selfe
.
And
this
he
proueth
in
the
place
quoted
by
many
arguments
,
which
are
worthy
to
be
read
,
that
we
may
see
the
very
pith
and
substance
of
their
opinion
,
touching
the
merite
of
workes
.
True
it
is
,
Bellarmine
doth
not
make
this
proportion
an
absolute
equality
betwixt
the
worke
and
the
reward
,
according
to
the
rule
of
commutatiue
iustice
,
but
onely
by
the
rule
of
distributiue
iustice
,
which
hath
respect
not
so
much
to
the
worke
,
as
to
the
worthinesse
of
the
person
working
.
But
herein
he
crosseth
other
his
fellow
Iesuites
;
For
Suarez
saith
,
That
a
supernaturall
worke
proceeding
from
grace
,
within
it selfe
,
and
of
it
owne
nature
,
hath
a
proportion
and
condignity
with
the
reward
,
and
a
sufficient
valew
to
be
worth
the
same
.
And
C●ster
affirmeth
,
that
the
reward
which
God
giueth
to
our
workes
,
belongeth
after
a
sort
both
to
commutatiue
and
distributiue
iustice
,
though
the
distributiue
part
of
iustice
,
which
requireth
the
dignity
of
the
persons
,
doth
more
shine
forth
in
it
then
the
commutatiue
,
which
considereth
the
equality
of
workes
.
And
the
Rhemists
,
That
our
workes
of
their
very
nature
deserue
eternall
life
,
the
reward
whereof
is
a
thing
equally
and
iustly
answering
to
the
lyne
and
weight
of
the
worke
,
rather
then
a
free
gift
.
Yea
,
he
crosseth
himselfe
,
for
in
the
seuenteenth
chapter
,
he
auoucheth
that
the
proportion
betwixt
the
worke
and
the
reward
,
is
ratione
operis
,
in
respect
of
the
worke
.
Now
I
confesse
that
some
of
them
affirme
indeed
,
the
reason
of
meriting
of
our
workes
,
to
arise
partly
from
this
that
we
are
adopted
the
sonnes
of
God
,
and
haue
vnion
with
Christ
,
and
so
they
are
made
meritorious
by
the
dignity
of
the
person
which
worketh
them
:
and
partly
because
they
proceede
from
grace
;
and
also
,
partly
by
reason
of
the
promise
which
God
hath
made
vnto
them
,
whereby
hee
bindeth
himselfe
that
he
will
reward
them
:
but
let
all
these
28.
This
is
therefore
that
doctrine
which
our
Church
maintaineth
concerning
good
workes
:
First
,
wee
beleeue
assuredly
that
good
workes
are
necessary
to
saluation
,
but
so
,
Vt
via
regni
,
non
causae
regnandi
,
as
the
way
to
the
Kingdome
,
as
signes
of
our
Election
,
and
forerunners
of
our
future
happinesse
,
as
Saint
Bernard
testifieth
.
This
with
one
consent
we
all
teach
,
and
the
Romanists
that
slander
vs
with
the
contrary
assertion
,
cannot
produce
so
much
as
one
sentence
out
of
any
of
our
Writers
,
which
being
rightly
vnderstood
,
doth
import
the
contrary
,
as
shall
be
hereafter
fully
proued
.
Secondly
,
wee
hold
,
that
as
they
are
necessary
in
respect
of
vs
,
so
they
are
acceptable
and
well
pleasing
to
God
,
not
for
their
own
sakes
,
but
for
our
faith-sake
in
Christ
,
in
whome
onely
the
Lord
is
well
pleased
,
both
towards
himselfe
and
all
his
members
.
Thirdly
,
we
beleeue
that
they
are
not
onely
thus
acceptable
and
well
pleasing
in
Gods
sight
,
but
also
that
the
Lord
will
reward
them
assuredly
both
in
this
life
with
temporall
blessings
,
and
in
the
life
to
come
with
eternall
happinesse
;
according
to
that
of
our
Sauiour
,
Whosoeuer
shall
giue
vnto
one
of
those
little
ones
to
drinke
a
cup
of
cold
water
,
in
the
name
of
a
Disciple
,
he
shall
not
lose
his
reward
.
But
lastly
,
we
constantly
assure
our selues
,
that
this
reward
is
not
giuen
of
God
for
the
merite
or
desert
of
the
worke
,
but
of
the
meere
grace
and
mercy
of
God
for
the
merits
of
Christ
:
according
to
that
of
Saint
Bernard
,
The
mercy
of
God
is
my
merite
:
Augustine
,
God
bringeth
vs
to
eternall
life
,
not
for
our
merits
,
but
for
his
owne
mercy
.
For
a
reward
is
not
onely
taken
for
a
due
debt
in
Scripture
,
but
also
for
a
free
gift
,
as
may
appeare
by
comparing
Mat.
5.
46.
with
Luk.
6.
32.
by
faith
alone
wee
doe
not
exclude
other
vertues
,
but
the
merit
of
them
;
and
that
we
make
good
workes
necessary
to
saluation
,
Necessitate
praesentiae
,
non
efficientiae
,
as
he
termeth
it
,
By
necessitie
of
their
presence
,
not
by
necessitie
of
efficiencie
.
Let
vs
therefore
now
come
to
the
examination
of
both
these
doctrines
,
and
search
which
of
them
doth
giue
most
glory
to
God
,
and
honour
to
Christ
our
Sauiour
in
this
maine
pillar
of
our
Redemption
.
29.
And
first
,
doth
not
that
doctrine
tend
manifestly
to
the
embasing
of
Gods
mercy
,
which
teacheth
men
not
to
relie
wholly
vpon
that
for
their
saluation
,
but
partly
vpon
their
owne
merits
?
Especially
,
seeing
grace
and
workes
,
merit
and
mercy
,
cannot
stand
together
,
no
more
then
light
and
If
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
;
but
if
it
be
of
workes
,
it
is
no
more
grace
,
or
else
were
worke
no
more
worke
.
So
may
we
truely
say
,
If
saluation
be
of
mercy
,
then
it
is
not
of
merit
,
or
else
were
mercy
no
more
mercy
;
but
if
it
be
of
merit
,
it
is
no
more
of
mercy
,
or
else
were
merit
no
more
merit
:
and
so
by
kindling
the
fire
of
merits
,
they
vtterly
dry
vp
the
fountaine
of
mercy
.
And
for
that
cause
Saint
Bernard
maketh
the
his
onely
merit
.
And
Saint
Augustine
disclayming
all
merits
,
and
laying
clayme
onely
to
Gods
mercy
,
saith
as
before
;
God
bringeth
vs
to
eternall
life
,
not
for
our
merits
,
but
for
his
owne
mercie
:
And
in
another
place
,
His
promise
is
sure
,
not
according
to
our
merits
,
but
according
to
his
That
no
man
sheweth
such
conuersation
of
life
,
as
that
he
may
bee
worthy
of
the
Kingdome
of
heauen
,
but
it
is
wholly
the
gift
of
God
.
In
all
these
places
merit
is
opposed
vnto
mercy
,
as
things
of
their
owne
condition
incompatible
,
and
therefore
one
must
needes
exclude
the
other
.
Grace
is
not
grace
in
any
sort
,
if
it
be
not
free
in
euery
sort
(
sayth
Augustine
)
but
merit
requireth
the
reward
of
debt
:
Mercies
obiect
is
misery
and
vnworthinesse
,
but
merit
is
dignity
and
worthinesse
,
and
therefore
cannot
bee
the
obiect
of
mercy
:
Mercy
reioyceth
against
iustice
,
but
merit
appealeth
vnto
iustice
,
and
challengeth
God
of
vniustice
,
if
it
bee
not
recompenced
.
Lastly
,
in
mercy
,
God
is
the
Agent
,
and
sinfull
Man
the
Patient
;
but
in
merit
,
righteous
Man
is
the
Agent
,
and
God
the
Patient
.
And
therefore
,
betwixt
these
two
things
,
Merit
and
Mercy
,
there
is
such
a
disproportion
and
contrariety
,
that
they
cannot
be
reconciled
together
.
30.
I
but
they
say
,
our
workes
are
not
meritorious
of
themselues
,
but
partly
as
they
proceede
from
grace
,
and
are
wrought
in
vs
by
Gods
Spirit
,
and
so
it
is
Gods
mercy
,
that
we
are
enabled
to
merit
;
and
partly
by
vertue
of
Gods
promise
,
whereby
hee
hath
engaged
himselfe
to
crowne
those
merits
with
glory
,
which
he
hath
wrought
in
vs
by
grace
:
to
which
double
obiection
I
returne
this
double
answere
.
First
,
if
all
good
workes
issue
from
the
roote
of
grace
,
as
they
doe
indeede
,
then
how
can
we
merit
thereby
,
seeing
that
which
doth
merit
,
must
bee
our
owne
,
and
not
anothers
,
especially
his
of
whom
we
looke
to
merit
?
(
So
saith
Hilary
)
it
is
for
him
to
merit
,
who
himselfe
is
to
himselfe
the
Author
of
getting
his
merit
:
and
therfore
if
it
be
true
which
they
affirme
,
that
Gods
grace
is
the
onely
fountaine
of
all
good
workes
(
as
without
doubt
it
is
)
it
is
so
farre
from
following
thence
,
that
therefore
our
workes
are
meritorious
,
that
it
followeth
by
mere
necessary
consequence
,
that
therefore
they
are
not
meritorious
.
And
this
conclusion
is
made
by
diuers
of
the
ancient
Fathers
themselues
,
We
haue
nothing
to
reioyce
or
glory
of
(
saith
S.
Cyprian
)
therefore
nothing
to
merit
,
because
we
haue
nothing
of
our
owne
:
The
merits
of
men
are
not
such
(
saith
S.
Bernard
)
as
that
life
eternall
by
right
is
owing
for
them
(
and
why
?
)
because
all
merits
are
the
gifts
of
God
;
and
so
man
is
rather
a
debter
to
God
for
them
,
then
God
to
man
.
And
S.
Augustine
,
Eternall
life
should
be
rendred
as
due
vnto
thee
,
if
of
thy selfe
thou
hadst
the
righteousnesse
,
to
which
it
is
due
:
but
now
of
his
fulnesse
wee
receiue
not
onely
grace
now
to
liue
iustly
in
our
labours
to
the
end
,
but
also
grace
for
this
grace
,
that
afterward
wee
may
liue
in
rest
without
rest
.
So
then
,
if
our
good
works
arise
only
from
Gods
grace
,
this
maketh
plaine
against
all
merit
,
as
they
know
well
enough
,
and
therfore
(
behold
their
fraud
,
and
the
mysterie
of
iniquity
)
though
they
shadow
the
matter
with
goodly
words
of
grace
and
mercy
,
yet
vpon
free-will
they
hang
the
vertue
and
effect
of
this
grace
,
and
from
that
fountaine
doe
they
deriue
vnto
man
all
this
merit
,
which
they
talke
so
much
of
:
and
so
howsoeuer
they
ascribe
vnto
Gods
grace
the
cause
of
merit
,
yet
31.
Secondly
,
I
answere
,
that
when
God
doth
promise
to
reward
our
workes
with
eternall
life
,
eternall
life
is
due
to
vs
,
but
not
for
our
workes
sake
,
but
for
his
promise
sake
:
for
many
things
are
due
by
promise
,
which
haue
no
reference
to
any
desert
.
As
if
the
King
should
promise
one
of
his
seruants
a
thousand
pound
of
his
mere
liberality
,
for
keeping
a
Hawke
,
he
is
bound
to
pay
him
so
much
:
but
is
it
from
the
seruants
desert
,
or
from
the
Kings
bounty
?
So
God
promiseth
eternall
life
to
our
workes
,
and
by
reason
of
his
promise
,
wee
may
challenge
it
as
our
due
,
but
yet
it
is
not
for
our
worke
,
but
for
his
word
sake
,
as
Saint
Augustine
confesseth
,
when
he
saith
:
God
is
become
a
debter
,
not
by
receiuing
any
thing
from
vs
,
but
by
promising
what
it
pleased
him
:
therfore
a
reward
giuen
by
promise
,
is
so
far
from
importing
desert
,
that
it
rather
ouerthroweth
the
very
foundation
thereof
,
by
being
a
worke
of
mercy
:
as
the
same
Augustine
saith
in
another
place
:
The
promise
is
sure
,
not
according
to
our
merits
,
but
according
to
his
mercy
.
The
doctrine
of
merit
then
vndermineth
the
mercy
of
God
,
which
way
so
euer
they
turne
themselues
,
whether
to
grace
,
as
the
cause
of
the
worke
,
or
to
Gods
promise
,
as
the
cause
of
the
reward
.
32.
Againe
,
by
this
doctrine
,
not
onely
the
mercy
of
God
is
darkened
,
but
also
the
merits
of
Christ
quite
euacuated
,
and
made
of
no
force
:
for
if
Christs
merits
were
sufficient
,
what
neede
there
then
any
supply
of
our
owne
:
if
our
owne
merits
be
necessarily
required
,
then
Christs
merits
were
not
sufficient
.
If
Christs
merits
were
perfect
,
then
mans
merits
cannot
be
added
vnto
them
,
for
that
is
perfect
,
to
which
nothing
can
be
added
:
but
if
mans
merits
must
bee
added
to
them
,
then
it
followeth
,
that
Christs
were
not
perfect
;
and
so
no
merits
at
all
:
for
this
property
is
required
in
a
merit
,
that
it
bee
perfect
:
and
so
either
they
must
denie
the
necessity
of
our
meriting
,
or
confesse
the
vnsufficiencie
of
Christ
:
either
they
must
acknowledge
Christs
merits
to
be
vnperfect
,
or
ours
to
be
vnnecessarie
,
yea
none
at
all
.
I
but
(
they
will
say
)
Christ
did
not
onely
merit
the
pardon
of
our
sinnes
,
but
also
that
our
workes
should
be
meritorious
of
life
euerlasting
:
and
by
this
(
sat
they
)
are
Christs
merits
more
magnified
then
by
vs
,
because
the
greater
the
gift
is
,
the
greater
is
the
glory
of
the
giuer
:
so
that
our
meriting
doth
not
argue
any
want
in
his
merits
,
but
rather
proue
a
greater
efficacie
to
be
in
them
:
for
to
this
end
will
hee
haue
vs
to
merit
,
partly
that
we
may
shew
our selues
like
vnto
him
,
and
partly
to
traine
vs
vp
in
good
workes
by
this
spurre
.
All
these
are
but
shifts
,
and
indeede
mere
cauils
,
for
first
,
to
say
,
that
Christ
did
not
alone
merit
for
vs
eternall
life
,
but
also
grace
,
that
so
we
might
merit
eternall
life
for
our selues
:
what
is
it
,
but
to
make
vs
our
owne
Sauiours
;
for
all
our
merits
come
from
grace
and
free-will
ioyned
together
,
as
hath
beene
shewne
,
and
grace
is
nothing
with
them
,
except
free-will
concurre
with
it
:
for
they
teach
,
that
we
may
receiue
it
if
we
will
,
and
when
we
haue
it
,
we
may
merit
,
if
we
will
,
eternall
life
,
or
else
goe
without
it
.
What
is
this
(
I
say
)
but
to
affirme
,
that
a
man
is
not
saued
by
Christs
merits
,
but
that
by
the
helpe
of
grace
hee
doth
saue
himselfe
by
his
owne
merits
?
and
so
they
shoue
Christ
out
of
his
office
,
and
put
themselues
in
his
roome
.
33.
Secondly
,
I
answere
,
that
the
efficacie
of
Christs
merits
,
is
greater
in
purchasing
eternall
life
for
vs
by
himselfe
alone
,
then
in
giuing
vs
ablenesse
to
merit
it
for
our selues
;
because
it
is
a
greater
glory
,
and
a
token
of
greater
power
,
to
effect
a
thing
immediatly
without
meanes
,
then
by
the
mediation
or
vsurpation
of
any
meanes
whatsoeuer
.
In
the
former
,
all
the
honour
is
to
the
worker
,
in
the
later
there
must
needes
be
some
glory
ascribed
to
the
meanes
,
and
some
power
attributed
vnto
them
:
and
therefore
to
say
,
that
Christ
hath
onely
merited
by
himselfe
without
vs
eternall
life
for
vs
,
is
to
giue
the
entire
and
perfect
glory
vnto
him
,
and
none
vnto
our selues
:
and
to
affirme
,
that
hee
merited
to
make
our
workes
meritorious
,
is
to
derogate
from
his
glory
,
and
to
detract
from
the
efficacie
of
his
death
and
passion
.
34.
And
here
we
may
see
the
vanity
of
Bellarmines
assertion
,
who
to
proue
,
that
by
this
doctrine
of
theirs
,
they
ascribe
As
in
that
God
vseth
the
Sunne
to
lighten
the
world
,
fire
to
heat
it
,
ayre
and
raine
to
refresh
it
,
is
not
an
argument
of
weakenesse
in
God
,
that
hee
cannot
doe
all
these
things
by
himselfe
without
them
,
but
rather
of
his
omnipotencie
,
in
that
hee
was
not
onely
able
to
doe
these
things
himselfe
,
but
also
to
giue
power
to
those
creatures
to
doe
them
:
so
it
is
an
argument
of
greater
power
in
Christs
merits
,
to
giue
strength
to
our
workes
to
merit
heauen
,
then
if
hee
did
it
for
vs
without
our
workes
.
I
,
but
by
Bellarmines
leaue
(
that
I
may
speake
with
all
humble
reuerence
to
the
diuine
Maiestie
)
the
power
of
God
had
beene
more
manifest
,
and
his
omnipotencie
more
conspicuous
(
I
doe
not
say
had
beene
greater
)
if
he
should
doe
these
things
immediatly
by
himselfe
,
then
it
is
by
the
glasse
of
the
creatures
.
As
when
the
Lord
came
downe
in
person
vpon
mount
Sinai
,
and
gaue
the
children
of
Israel
the
law
from
his
owne
mouth
,
his
glory
was
more
famous
and
fearefull
,
then
when
hee
sent
it
them
after
by
the
hand
of
Moses
,
though
written
with
his
owne
finger
,
as
the
other
was
spoken
with
his
owne
mouth
.
And
therefore
it
is
said
,
Exod.
20.
that
the
people
were
so
astonished
at
Gods
voyce
,
that
they
desired
,
that
hee
would
speake
no
more
vnto
them
in
his
owne
person
,
but
by
his
seruant
Moses
.
Adde
herevnto
,
that
God
in
his
wisedome
ordayned
those
creatures
to
that
end
and
purpose
,
and
therefore
we
must
not
dispute
(
as
Bellarmine
doth
)
whether
it
should
haue
beene
a
greater
token
of
his
omnipotencie
,
if
hee
had
,
or
if
hee
had
not
created
them
;
but
humbly
submit
our selues
to
his
wisedome
,
knowing
,
that
his
thoughts
are
not
like
ours
,
nor
his
counsels
like
ours
,
but
as
the
heauens
are
higher
then
the
earth
,
so
are
his
wayes
higher
than
ours
,
and
his
thought
aboue
our
thoughts
:
but
for
the
merits
of
Christ
,
he
hath
reuealed
in
his
word
,
that
in
them
onely
wee
are
to
finde
saluation
:
and
therefore
wee
must
beleeue
,
that
he
is
most
glorified
by
that
doctrine
,
which
teacheth
vs
to
rely
onely
vpon
them
:
and
as
for
the
power
in
them
,
to
cause
vs
to
merit
,
it
is
no where
to
be
found
in
Scripture
,
and
therefore
not
to
be
thought
to
be
for
the
aduancement
of
his
glory
:
besides
,
to
say
,
that
Christs
honour
is
encreased
by
mans
merit
,
is
plaine
blasphemie
,
for
,
who
hath
giuen
any
thing
to
God
,
Rom.
11.
25.
He
standeth
not
in
neede
of
our
good
35.
Lastly
,
where
did
we
euer
read
,
that
wee
must
be
like
vnto
Christ
in
meriting
?
we
read
,
that
wee
must
bee
holy
as
he
is
holy
,
and
humble
and
meeke
as
hee
was
humble
and
meeke
,
and
patient
as
he
was
patient
;
to
wit
,
in
quality
,
not
in
quantity
,
in
imitation
,
not
in
perfection
:
but
to
merit
as
he
did
,
is
no where
to
be
found
:
nay
,
it
is
a
thing
impossible
,
for
it
is
an
infinite
and
omnipotent
worke
of
righteousnesse
,
that
can
deserue
any
thing
at
the
infinite
iustice
of
the
omnipotent
God
,
and
it
must
bee
of
infinite
valew
,
that
can
purchase
that
infinite
reward
.
And
therefore
it
was
necessarie
,
that
he
which
should
be
our
Redeemer
,
should
also
be
God
,
because
neither
Angell
nor
Archangell
,
nor
any
creature
else
could
performe
a
worke
of
that
price
,
which
might
be
sufficient
to
merit
the
kingdome
of
heauen
.
It
is
therefore
a
most
grosse
blasphemie
,
to
say
,
that
we
must
be
like
vnto
Christ
in
the
point
of
meriting
:
for
it
maketh
euery
man
a
Iesus
,
that
is
,
a
Sauiour
and
Redeemer
to
himselfe
.
Therefore
to
conclude
,
I
say
with
S.
Bernard
,
Let
the
glory
remaine
to
the
Lord
vntouched
,
he
hath
triumphed
ouer
the
enemie
alone
,
he
hath
freed
the
captiues
alone
,
hee
hath
fought
and
conquered
alone
:
and
with
S.
Augustine
,
To
whom
we
are
endebted
for
that
we
are
,
to
him
we
are
endebted
,
that
wee
are
iustified
:
let
none
attribute
to
God
his
being
,
and
to
himselfe
his
iustifying
;
for
it
is
better
which
thou
giuest
to
thy selfe
,
than
that
which
thou
giuest
vnto
God
;
thou
giuest
the
lower
thing
vnto
God
,
and
the
higher
to
thy selfe
,
giue
all
to
him
,
praise
him
in
all
.
This
wee
doe
by
our
doctrine
,
and
they
the
contrary
:
and
therefore
it
is
most
manifest
,
that
by
this
doctrine
of
theirs
,
mans
glory
is
exalted
,
and
Christs
defaced
,
mans
merits
lifted
vp
,
and
Christs
pulled
downe
,
which
cannot
stand
with
the
truth
and
sincerity
of
Christian
Religion
.
36.
The
fourth
doctrine
which
tendeth
directly
to
the
dishonor
37.
And
herein
we
agree
both
with
the
holy
Scripture
in
many
expresse
places
,
as
1.
Iohn
2.
2.
He
is
the
propitiation
for
our
sinnes
.
And
Rom.
5.
18.
For
the
eternall
punishment
of
them
:
And
Esay
53.
4.
For
the
temporall
;
for
there
it
is
said
,
that
he
tooke
vpon
him
our
infirmities
,
and
bore
our
sicknesses
.
And
with
the
holy
Fathers
;
for
Saint
Augustine
plainly
affirmeth
,
That
temporal
afflictions
before
forgiuenes
,
are
the
punishments
of
sin
;
but
after
forgiuenes
are
the
fights
&
exercises
of
the
iust
.
And
Origen
,
That
which
is
to
the
iust
,
the
exercise
of
vertue
,
is
to
the
vniust
,
the
punishment
of
sin
.
And
Tertullian
,
The
plagues
of
the
world
are
to
one
for
punishment
;
to
the
other
for
admonition
&
aduertisement
:
and
this
is
the
very
substance
of
our
doctrine
.
38.
As
for
our
aduersaries
,
they
blush
not
to
affirme
,
euen
when
God
forgiueth
a
sinner
,
yet
he
forgiueth
not
all
the
punishment
,
but
leaueth
the
party
by
his
owne
workes
to
satisfie
till
it
bee
washed
away
,
and
that
the
bloud
of
Christ
doth
not
serue
to
acquite
vs
from
the
temporall
punishment
,
but
that
we
must
acquite
our selues
,
either
by
our
owne
works
,
as
prayer
,
almes
,
&
fasting
,
&c.
or
by
our
suffrings
,
either
in
this
life
,
or
in
Purgatory
.
Yes
,
some
of
the
chiefest
of
them
are
recompence
made
by
satisfaction
,
respecteth
not
only
the
temporall
punishment
,
but
some
part
of
the
offence
also
,
and
the
wrath
of
God
.
And
others
say
,
That
a
sinner
by
the
grace
of
God
may
satisfie
for
his
sinne
condignely
,
and
equally
,
and
by
that
satisfaction
obtaine
pardon
.
And
that
which
is
more
then
all
the
rest
,
some
of
them
affirme
without
blushing
,
that
Christ
by
his
sacrifice
on
the
Crosse
satisfied
onely
for
originall
sinne
,
and
not
for
actuall
after
Baptisme
.
Bellarmine
indeed
is
Gregorie
de
Valentia
.
And
this
in
briefe
is
the
dunghill
of
Popish
satisfactions
,
from
whence
steame
forth
like
vapours
,
their
Purgatorie
,
and
Pardons
,
and
Penance
,
and
much
more
such
like
trumpery
.
39.
But
let
vs
leaue
them
to
their
manifold
errours
,
and
come
to
the
examination
of
this
one
poynt
,
whether
they
or
we
bring
more
dishonour
to
the
Crosse
of
Christ
.
And
to
the
purpose
,
first
,
the
very
nature
of
satisfaction
,
which
as
they
affirme
,
is
the
yeelding
of
a
sufficient
recompence
to
God
for
a
trespasse
committed
,
is
inough
to
prooue
that
their
doctrine
tends
to
the
singular
impeachment
of
the
Crosse
of
Christ
:
for
if
Christ
hath
made
a
full
and
perfect
satisfaction
vpon
the
Crosse
,
as
without
all
doubt
he
did
,
he
himselfe
contesting
in
that
his
last
speech
,
It
is
finished
;
then
what
neede
any
addition
of
humane
satisfactions
?
If
there
be
such
a
necessity
of
humane
satisfactions
,
as
they
make
,
then
Christs
satisfaction
must
needs
be
imperfect
,
and
so
no
satisfaction
at
all
:
for
an
imperfect
satisfaction
is
no
satisfaction
,
as
the
very
word
it selfe
implyeth
,
importing
a
sufficient
recompence
to
be
made
to
the
party
offended
:
And
if
it
be
perfect
,
it
must
be
full
and
absolute
,
that
is
,
such
as
needeth
nothing
else
to
be
added
vnto
it
.
But
they
require
something
to
be
added
to
Christs
satisfaction
;
and
therefore
must
needs
hold
that
it
is
not
a
full
,
perfect
,
and
absolute
satisfaction
:
for
it
implyeth
a
manifest
contradiction
to
affirme
any
thing
to
be
a
full
and
perfect
cause
of
it selfe
alone
,
and
yet
to
adde
another
to
it
,
as
a
ioynt
cause
to
produce
the
same
effect
.
40.
But
they
will
answere
,
that
mans
satisfaction
is
not
to
supply
the
want
of
Christs
,
but
to
apply
it
vnto
vs
,
and
to
fulfill
his
will
and
ordinance
:
for
Christs
satisfaction
(
say
they
)
haue
taken
away
the
temporall
punishment
,
as
the
eternall
,
but
that
God
will
haue
it
otherwise
,
for
the
mortifying
of
sinne
in
vs
,
and
making
vs
conformable
to
Christ
our
head
.
This
answere
of
theirs
may
seeme
to
carry
a
shew
of
sound
reason
,
but
in
very
deed
it
is
but
a
shift
,
and
a
golden
couer
to
blanch
the
vglinesse
of
their
doctrine
,
for
it
were
odious
for
them
to
say
plainely
,
that
Christs
satisfaction
stood
in
need
of
a
supply
,
or
was
any
wayes
imperfect
;
and
therefore
they
would
not
haue
men
to
thinke
so
of
them
,
though
in
truth
they
both
thinke
and
speake
so
of
Christ
,
when
they
a
little
forget
what
they
are
a
doing
,
and
by
infallible
consequence
their
doctrine
concludeth
no
lesse
:
for
plaine
speech
thus
writeth
Gabriel
Biel
,
Though
the
passion
of
Christ
be
the
principall
merit
,
for
which
the
grace
of
God
,
and
the
opening
of
heauen
,
and
the
glory
thereof
be
giuen
;
yet
it
is
neither
the
sole
nor
totall
meritorious
cause
,
but
alwaies
there
concurreth
some
worke
of
him
that
receiueth
the
grace
.
And
Miletus
,
Christ
indeed
is
the
generall
cause
of
our
saluation
,
but
yet
particular
causes
are
to
be
added
to
this
,
and
so
he
is
not
the
totall
and
whole
cause
.
And
Bellarmine
himselfe
by
consequence
a
righteous
man
hath
right
to
the
Kingdome
of
heauen
by
a
two-fold
title
,
one
of
the
merits
of
Christ
,
another
of
his
owne
merits
.
These
bee
plaine
speeches
,
and
shew
what
their
meaning
is
:
so
that
howsoeuer
they
gloze
ouer
the
matter
with
goodly
words
,
yet
it
is
nothing
but
poyson
in
a
painted
boxe
,
wherewith
the
ignorant
may
be
infected
,
but
the
skilfull
are
able
to
discerne
their
fraud
.
And
here
obserue
the
contrariety
of
Bellarmines
speech
to
another
saying
of
S.
Bernard
to
the
same
purpose
.
Christ
Bernard
)
hath
a
double
right
vnto
the
kingdome
of
heauen
,
one
by
inheritance
,
as
he
is
the
Sonne
of
God
,
another
by
purchase
,
as
he
bought
it
by
his
death
,
the
first
he
keepeth
to
himselfe
,
this
latter
he
imparts
to
his
members
.
This
by
S.
Bernards
Diuinitie
is
all
the
right
that
a
faithfull
man
hath
to
the
kingdome
of
heauen
,
by
Christs
purchase
:
and
vpon
this
onely
doth
that
good
man
,
and
all
other
of
Gods
children
relie
:
but
Bellarmine
giueth
him
another
title
,
to
wit
,
by
purchase
of
his
owne
merits
,
which
as
it
is
a
straine
of
his
owne
wit
:
so
let
him
keepe
it
to
himselfe
,
and
make
merry
with
it
,
for
wee
will
haue
nothing
to
doe
with
it
.
41.
As
for
that
which
they
say
,
that
our
satisfactions
serue
not
to
supply
the
want
,
but
to
apply
the
efficacie
of
Christs
vnto
vs
,
is
a
more
ridiculous
and
shifting
deuice
then
the
other
:
for
first
,
how
can
that
be
,
when
as
sinne
is
first
pardoned
,
which
is
by
the
satisfaction
of
Christ
?
and
then
long
after
commeth
our
satisfaction
,
if
not
in
this
life
,
yet
sure
in
Purgatorie
.
The
applying
of
a
thing
,
is
a
present
act
,
arising
betwixt
the
agent
and
the
patient
,
therefore
if
our
satisfaction
doe
apply
Christs
vnto
our
soules
,
then
it
followeth
,
that
Christ
hath
not
satisfied
for
our
sinnes
,
till
wee
haue
satisfied
for
the
temporall
punishment
of
them
,
which
is
flat
contrarie
to
their
owne
principles
.
Secondly
,
that
which
applieth
,
hath
relation
to
that
which
is
applied
,
as
to
the
obiect
:
but
our
satisfaction
hath
no
relation
to
Christs
satisfaction
,
as
the
obiect
,
but
is
onely
referred
to
the
temporall
punishment
,
and
to
the
iustice
of
God
,
as
they
affirme
,
therefore
it
cannot
apply
it
vnto
vs
.
And
lastly
,
how
dissonant
is
it
vnto
reason
,
that
a
satisfaction
should
apply
a
satisfaction
,
as
if
one
medicine
should
apply
another
to
the
patient
.
It
is
the
hand
that
applieth
the
medicine
,
and
not
another
medicine
:
so
it
is
faith
that
applieth
Christs
satisfaction
vnto
our
sinnes
,
and
not
our
satisfaction
.
Nay
,
except
the
merits
of
Christ
be
applied
to
our
best
works
and
sufferings
,
they
cannot
stand
before
Gods
iustice
,
neither
can
they
be
meritorious
,
as
they
themselues
confesse
:
so
that
it
will
follow
by
this
doctrine
,
that
our
satisfactions
are
both
the
hand
to
apply
Christs
,
and
the
thing
to
which
it
is
applied
.
All
which
is
most
repugnant
,
not
only
to
Religion
,
but
euen
to
reason
it selfe
.
42.
Lastly
,
when
as
Bellarmine
affirmeth
,
that
ad
maiorem
,
for
the
greater
glory
of
God
who
is
satisfied
,
and
the
greater
honour
of
man
satisfying
,
it
pleased
Christ
to
ioyne
his
satisfaction
to
ours
:
He
plainely
discouereth
the
scope
of
their
doctrine
,
to
bee
the
aduancement
of
the
dignity
of
man
;
whereunto
indeede
he
ioyneth
the
glory
of
God
(
for
else
all
men
would
cry
fie
vpon
such
a
Religion
:
)
but
yet
it
both
detracteth
greatly
from
the
glory
of
God
,
in
ascribing
some
dignity
vnto
man
,
and
peruerteth
the
true
end
of
the
Gospel
,
which
is
not
the
partial
,
but
the
entire
honor
&
glory
of
God
:
For
,
as
S.
Paul
saith
,
Gods
power
is
most
clearly
seene
in
our
weaknes
,
and
his
righteousnes
in
the
confession
of
our
shame
,
&
his
glory
in
our
basenes
and
vilenes
,
that
no
flesh
might
reioyce
in
his
presence
,
but
that
he
onely
might
be
exalted
at
that
day
.
But
by
this
43.
Thus
they
deuide
saluation
,
as
it
were
party
parpale
betwixt
Christ
and
man
,
and
paralell
them
together
.
And
whereas
they
say
,
that
we
must
be
like
vnto
Christ
,
as
in
meriting
,
so
in
satisfying
;
what
doe
they
but
intrude
man
into
the
fellowship
of
Christs
office
?
for
our
imitation
of
Christ
standeth
in
a
conformity
to
his
conuersation
and
life
,
and
of
those
things
onely
which
concerne
his
person
,
and
are
imitable
,
but
not
in
being
like
vnto
him
in
his
office
:
and
therefore
when
they
say
,
that
we
must
be
like
vnto
Christ
in
satisfying
,
they
make
euery
man
that
is
saued
,
a
Iesus
and
Sauiour
to
himselfe
,
because
they
make
him
to
imitate
him
in
those
things
,
wherein
consisteth
his
being
our
Christ
.
Then
which
,
what
can
be
more
contrary
to
the
honour
of
Christ
?
44.
These
bee
the
foure
principall
poynts
,
whereby
the
glory
of
Gods
mercy
,
and
Christs
merits
,
and
the
holy
Ghosts
grace
is
greatly
defaced
,
and
in
stead
thereof
,
mans
nature
and
merits
exalted
.
Besides
these
,
there
are
diuers
other
doctrines
of
the
Church
of
Rome
,
which
bring
forth
the
same
fruit
,
some
of
which
,
I
will
onely
name
,
and
so
conclude
this
th●●●
argument
.
And
first
,
by
the
doctrine
of
the
Popes
supremacie
,
they
detract
from
the
power
of
Christ
,
and
consequently
from
his
glory
:
for
both
they
endow
the
Pope
with
those
titles
,
which
properly
belong
to
Christ
,
as
to
be
the
Father
in
Gods
family
,
the
vniuersall
Pastor
,
the
head
of
the
Church
,
the
husband
and
bridegroome
of
it
:
and
all
other
names
which
are
giuen
to
our
Sauiour
Christ
in
holy
Scripture
(
whereby
it
is
shewne
,
that
he
is
aboue
the
Church
:
)
and
also
they
attribute
the
same
power
to
the
Pope
,
which
belongeth
properly
to
Christ
,
as
to
pardon
sinne
,
to
dispense
with
the
law
of
God
,
to
open
and
shut
the
gates
of
heauen
,
not
ministerially
,
but
absolutely
and
iudicially
,
to
depose
Kings
,
and
to
dispose
of
Kingdomes
,
and
such
like
.
Now
,
what
a
dishonour
is
this
to
him
,
in
whose
thigh
is
written
this
glorious
title
,
The
King
of
Kings
?
Hee
must
not
be
the
onely
head
of
the
Church
,
but
the
Pope
must
be
a
ioynt
head
with
him
,
nor
hee
the
sole
Gouernor
,
but
the
Pope
must
be
his
Vicar
:
nor
the
sole
husband
of
the
Church
,
but
the
Pope
,
in
his
absence
,
must
be
her
husband
in
his
roome
.
Could
a
mortall
man
endure
this
iniurie
?
And
doe
wee
thinke
that
the
Sonne
of
God
will
beare
it
?
Either
Christ
is
not
able
to
gouerne
alone
,
or
not
willing
;
they
will
not
say
not
able
,
lest
their
blasphemy
should
be
too
too
odious
:
and
if
they
say
,
not
willing
:
how
can
hee
not
be
willing
to
maintaine
his
owne
glory
,
or
not
bee
vnwilling
to
be
confederated
with
a
sinfull
Pope
(
for
so
often
they
are
)
in
the
disposition
of
his
Kingdome
?
Let
them
make
the
best
that
they
can
of
it
:
yet
it
appeareth
,
that
Christs
gouernment
is
diuided
betwixt
the
Pope
and
him
,
and
so
must
the
glory
also
needs
be
diuided
,
45.
Secondly
,
by
their
doctrine
of
the
Inuocation
and
Intercession
of
Saints
,
what
doe
they
but
diuide
the
office
,
and
so
the
glory
of
the
Mediatour-ship
,
betwixt
Christ
and
them
?
for
they
teach
that
Christ
is
our
Mediatour
of
Redemption
,
but
the
Saints
Mediatours
of
Intercession
,
whereas
we
with
the
Scripture
make
Christ
Iesus
to
be
the
onely
and
sole
Mediatour
both
of
Redemption
and
Intercession
.
Wee
honour
the
Saints
,
but
wee
pray
vnto
God
alone
in
the
name
of
his
Sonne
;
they
adore
the
Saints
,
and
make
their
prayers
vnto
them
as
well
as
vnto
God
:
yea
,
more
prayers
do
they
powre
out
by
numbers
vnto
them
,
then
vnto
God
.
What
is
to
dishonour
God
and
Christ
,
if
this
be
not
?
46.
Thirdly
,
by
their
doctrine
of
traditions
,
they
derogate
greatly
from
the
glory
of
Gods
mercy
towards
his
Church
:
for
they
hold
that
the
written
word
is
not
sufficient
for
a
Christian
man
to
saluation
,
without
the
helpe
of
Ecclesiasticall
traditions
:
whereby
they
plainely
insinuate
,
that
either
God
had
not
that
care
of
his
family
the
Church
,
as
he
might
haue
had
,
seeing
hee
left
not
for
it
a
perfect
and
certaine
rule
for
the
gouernment
thereof
,
but
sent
it
ouer
to
vncertaine
traditions
;
or
that
wisedome
which
all
Law-giuers
labour
to
attaine
vnto
,
seeing
hee
could
not
at
the
first
prouide
for
all
future
occasions
;
or
that
loue
that
he
would
not
:
one
of
these
doth
necessarily
follow
from
their
doctrine
.
47.
Lastly
,
by
their
doctrine
of
worshipping
of
Images
,
whereby
they
giue
vnto
stockes
and
stones
part
of
that
religious
worship
which
is
due
vnto
God
.
We
teach
that
all
religious
worship
is
due
vnto
God
alone
.
They
on
the
contrary
maintaine
,
that
latria
,
that
is
,
diuine
worship
is
Gods
due
;
but
dulia
,
that
is
,
seruice
is
to
be
giuen
to
Images
.
Yea
,
that
the
Crucifixe
is
to
be
worshipped
with
diuine
worship
,
which
is
due
onely
to
God
.
Who
seeth
not
what
manifest
iniury
they
offer
to
Gods
glory
,
by
this
superstitious
worship
of
dumbe
and
dead
Images
?
48.
And
thus
,
omitting
many
other
like
poynts
which
might
be
inserted
in
this
place
,
I
hope
that
the
Minor
proposition
is
sufficiently
demonstrated
,
that
the
Church
of
Rome
doth
by
many
doctrines
derogate
from
the
glory
of
God
,
and
the
merits
of
Christ
.
And
therefore
the
conclusion
must
needs
follow
,
being
built
vpon
an
vnmooueable
foundation
,
that
,
that
Religion
which
maintaineth
such
doctrines
,
is
not
the
truth
of
Christ
,
but
the
seduction
of
Antichrist
.
MOTIVE
.
V.
That
Religion
deserueth
to
be
suspected
,
which
refuseth
to
be
tryed
by
the
Scriptures
,
as
the
perfect
and
alone
rule
of
faith
,
and
will
bee
iudged
and
tryed
by
none
but
it selfe
:
But
such
is
the
Religion
of
the
Church
of
Rome
:
Ergo.
THe
first
proposition
in
this
Argument
,
though
it
be
most
2.
And
concerning
the
first
,
if
the
Scripture
be
the
fountaine
of
all
true
religion
,
the
foundation
and
basis
of
our
faith
,
the
Canon
and
rule
of
all
the
doctrines
of
faith
,
and
the
touch-stone
to
trye
truth
from
falshood
,
then
to
refuse
to
be
iudged
and
tryed
by
the
Scriptures
alone
,
is
,
plainely
to
discouer
that
there
is
something
in
it
which
issued
not
from
that
fountain
,
which
is
not
built
vpon
that
foundation
,
which
is
so
oblique
and
crooked
,
that
it
dares
not
to
be
applyed
to
that
rule
,
and
which
is
counterfeit
,
and
dares
not
abide
the
touchstone
.
Now
that
the
Scripture
is
such
,
as
I
haue
said
,
let
the
Holy
Ghost
,
speaking
in
the
Scripture
,
beare
witnesse
,
Search
the
Scripture
(
saith
our
Sauiour
)
for
in
them
you
thinke
to
haue
eternall
life
,
and
they
be
they
which
testifie
of
me
:
therefore
the
Scripture
is
the
fountaine
of
all
true
religion
:
for
,
what
is
the
Religion
of
Christians
,
but
the
right
knowledge
of
Christ
Iesus
?
This
caused
Saint
Paul
to
say
,
I
desire
to
know
nothing
,
but
Christ
Iesus
,
and
him
crucified
.
Againe
,
the
Scriptures
are
able
to
make
vs
wise
vnto
saluation
,
through
faith
in
Christ
Iesus
:
and
are
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
and
perfect
to
euery
good
worke
.
Therefore
the
Scripture
is
the
onely
fountaine
of
true
Religion
:
for
what
is
true
Religion
,
but
spirituall
wisedome
and
holy
perfection
,
the
one
in
contemplation
,
the
other
in
action
,
the
one
in
knowledge
,
the
other
in
practice
:
for
these
[
*
](A06106-e20970-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
two
ioyned
together
,
do
make
a
man
truly
religious
,
but
the
Scriptures
afford
both
,
as
it
is
cleare
in
that
saying
of
S.
Paul
,
and
may
be
confirmed
by
another
like
speech
of
Salomon
,
who
affirmeth
,
that
the
commandements
of
God
will
make
a
man
to
vnderstand
righteousnesse
,
and
iudgement
,
and
equity
,
and
euery
good
path
.
Righteousnesse
and
iudgement
pertaine
to
knowledge
,
equity
,
and
euery
good
path
belong
to
practice
.
And
for
this
cause
,
Origen
compareth
the
Scriptures
to
Iacobs
Well
,
from
whence
not
onely
Iacob
,
and
his
sonnes
,
that
is
,
the
learned
and
the
skilfull
,
but
his
sheepe
and
cattell
,
that
is
,
the
simple
and
ignorant
doe
drinke
,
that
is
,
deriue
vnto
themselues
the
waters
of
life
and
saluation
:
and
therefore
where
the
knowledge
of
the
Scriptures
flourished
not
,
as
among
all
the
Heathen
,
both
Romanes
,
Grecians
,
and
Barbarians
before
their
conuersion
,
there
no
true
Religion
shewed
it selfe
,
but
their
Religion
was
all
false
and
deuillish
:
for
,
in
stead
of
the
true
God
,
they
worshipped
dumb
creatures
,
and
mortall
men
:
yea
,
deuils
themselues
,
as
Lactantius
3.
Againe
,
as
it
is
the
fountaine
from
whence
,
so
it
is
the
foundation
vpon
which
our
faith
relieth
,
whether
wee
take
faith
for
the
act
of
beleeuing
,
or
for
the
matter
and
obiect
of
our
beliefe
.
Ye
are
built
(
saith
S.
Paul
)
vpon
the
foundation
of
the
Prophets
,
and
Apostles
,
Christ
Iesus
himselfe
,
being
the
chiefe
corner
stone
.
By
the
foundation
of
the
Prophets
and
Apostles
,
is
meant
the
Propheticall
and
Apostolicall
doctrine
,
as
all
Expositours
that
I
haue
read
;
yea
,
their
owne
Aquinas
and
Caietane
,
heare
the
word
of
Christ
,
and
keepe
it
,
build
vpon
a
rocke
,
against
which
,
neither
the
raine
,
flouds
,
nor
windes
,
no
not
the
gates
of
hell
are
able
to
preuaile
;
because
they
are
grounded
vpon
the
rocke
:
which
rocke
indeede
is
Christ
,
to
speake
properly
,
as
this
rocke
will
I
build
my
Church
:
that
is
vpon
this
truth
,
that
Christ
is
the
Sonne
of
God
:
yet
the
word
of
Christ
may
also
be
called
the
rocke
,
because
it
is
as
firme
and
durable
as
Christ
himselfe
.
And
that
wee
may
know
,
that
Gods
word
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
If
any
This
is
the
word
offaith
which
we
preach
.
Where
hee
endureth
for
euer
,
presently
expoundeth
himselfe
of
what
word
hee
spake
,
saying
,
And
this
is
that
word
which
is
preached
amongst
you
:
That
is
,
the
word
of
the
Gospell
,
which
was
not
in
part
,
but
wholy
and
fully
,
as
preached
by
mouth
,
so
committed
to
writing
.
And
thus
S.
Basil
also
interprets
it
,
Basil
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
he
saith
,
Quicquid
est
vltra
scripturas
:
Whatsoeuer
is
out
of
the
Scriptures
diuinely
inspired
,
because
it
is
not
of
faith
,
is
sinne
:
for
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
Now
from
hence
thus
I
reason
.
If
the
word
of
God
written
,
be
the
onely
ground
of
faith
,
then
that
Religion
which
will
not
acknowledge
it
,
dependance
onely
vpon
the
word
written
,
is
not
to
be
beleeued
,
but
to
be
suspected
as
erronious
:
but
the
word
written
is
the
onely
ground
of
faith
,
as
hath
beene
proued
:
therefore
that
Religion
which
disclaymeth
it
dependance
only
vpon
the
word
,
deserues
iustly
not
to
be
beleeued
,
but
to
be
suspected
as
erronious
:
And
in
this
regard
,
the
Romish
Religion
,
though
it
be
in
our
Pater
noster
,
to
wit
,
vnder
the
last
petition
,
Deliuer
vs
from
euill
,
yet
it
should
neuer
come
into
our
Creed
,
to
repose
our
faith
and
our
saluation
vpon
it
.
4.
Thirdly
,
the
Scripture
,
as
it
is
the
fountaine
and
foundation
of
true
Religion
:
So
it
is
the
rule
of
faith
,
and
the
touchstone
of
doctrines
,
and
the
ballance
of
the
Sanctuarie
,
to
weigh
truth
and
falshood
in
,
that
the
one
may
be
discerned
from
the
other
.
This
the
Prophet
Esay
teacheth
,
when
hee
to
the
Law
and
to
the
Testimonie
,
saying
,
that
if
any
speake
not
according
to
that
word
,
there
is
no
light
in
them
.
From
which
place
thus
I
reason
:
that
whereunto
we
must
resort
in
all
controuersies
,
and
doubts
for
resolution
,
that
is
,
the
rule
of
faith
:
but
such
is
the
Scripture
,
by
the
testimonie
of
the
Prophet
:
therefore
the
Scripture
is
the
rule
of
faith
.
In
like
manner
,
we
may
conclude
,
out
of
S.
Peter
,
who
saith
,
that
We
haue
a
more
sure
word
of
the
Prophets
,
whereunto
wee
must
take
heede
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
till
the
Day-starre
arise
in
our
hearts
.
If
the
word
of
the
Prophets
was
a
sure
direction
to
the
Church
of
God
,
before
the
Gospell
was
written
;
then
much
more
is
the
whole
Scripture
,
contayning
the
word
of
the
Prophets
and
of
the
Apostles
together
;
but
S.
Peter
affirmeth
the
first
,
therefore
the
second
must
needs
follow
.
For
this
cause
when
one
asked
our
Sauiour
,
what
hee
might
doe
to
bee
saued
,
hee
referred
him
to
the
Scripture
for
his
direction
,
What
is
written
,
how
readest
thou
?
And
so
Abraham
Moses
,
and
the
Prophets
:
and
Christ
telleth
the
Saduces
,
that
this
was
the
cause
of
their
errour
,
because
they
knew
not
the
Scriptures
.
Out
5.
And
this
the
very
title
and
inscription
of
the
Scripture
doth
intimate
:
for
why
is
it
called
Canonicall
,
but
because
it
containes
the
Canon
,
that
is
,
the
rule
of
faith
and
life
?
The
Fathers
with
one
consent
agree
in
this
truth
.
Saint
Basil
calls
Canonem
recti
,
&
normam
veritatis
,
The
Canon
of
right
,
and
the
rule
of
truth
.
Chrysostome
sayth
,
that
Assertio
diuinarum
legum
,
&c.
The
assertion
of
the
law
of
God
is
a
most
exact
Ballance
,
Squire
,
and
Rule
.
Saint
Augustine
calleth
it
Statera
diuina
,
Gods
ballance
,
or
a
diuine
ballance
:
these
bee
his
words
,
Non
afferamus
stateras
dolosas
:
Let
vs
not
bring
deceitfull
ballances
to
weigh
what
we
will
and
how
we
will
,
saying
,
This
is
heauie
,
that
is
light
:
but
let
vs
bring
that
diuine
ballance
out
of
the
holy
Scriptures
,
as
it
were
out
of
the
Lords
treasurie
,
and
by
it
weigh
all
things
,
or
rather
acknowledge
them
,
being
weighed
by
the
Lord
.
Tertullian
giueth
to
the
Scripture
the
same
name
:
so
doth
Gregory
Nyssen
:
and
our
Countriman
venerable
Bede
,
to
passe
ouer
all
the
rest
,
as
he
is
reported
by
Gratian
in
his
decrees
,
telleth
vs
in
most
plaine
termes
,
that
In
sacris
literis
vnica
est
credendi
,
pariter
&
viuendi
regula
praescripta
:
The
onely
rule
both
of
Faith
,
and
Life
,
is
prescribed
vnto
vs
in
the
holy
Scriptures
.
Now
,
if
this
be
so
,
as
it
is
meere
madnesse
to
affirme
the
contrary
,
then
that
religion
which
doth
refuse
to
be
tryed
by
this
rule
,
and
to
be
weighed
in
this
ballance
,
doth
giue
iust
cause
of
suspition
,
that
it
is
but
light
stuffe
,
and
crooked
ware
.
6.
If
a
man
should
offer
to
his
creditor
a
piece
of
gold
for
payment
,
and
should
refuse
to
haue
it
either
tryed
by
the
touch-stone
,
or
weighed
in
the
ballance
,
he
might
iustly
suspect
that
it
was
but
either
light
,
or
counterfeit
:
so
may
any
of
good
sense
rightly
suspect
that
religion
to
bee
both
light
,
and
counterfet
,
which
refuseth
to
be
examined
by
the
rule
of
Gods
word
,
especially
(
which
is
the
second
branch
of
the
first
proposition
)
if
it
not
onely
refuse
to
be
tryed
by
the
Scripture
,
but
also
will
admit
no
tryall
,
nor
Iudge
but
it selfe
:
for
as
by
reason
wee
conclude
,
that
such
a
man
hath
an
euill
cause
in
hand
,
who
in
Westminster
Hall
refuseth
to
haue
his
matter
tryed
by
the
law
,
and
will
admit
no
Iudge
,
but
his
own
opinion
:
&
that
man
to
be
guilty
,
which
standing
at
the
bar
of
iustice
,
accused
of
some
great
crime
,
denyeth
to
be
tryed
by
the
verdict
of
his
Country
,
according
to
the
law
:
so
likewise
,
the
cause
of
Religion
being
called
in
question
,
that
must
needs
in
any
equall
iudgement
bee
deemed
vnsound
and
guilty
,
which
will
not
stand
to
the
verdict
and
sentence
of
the
Prophets
and
Apostles
,
who
are
the
Iury
to
trye
all
cases
of
conscience
:
and
of
the
Spirit
of
God
speaking
in
the
Scripture
,
who
is
the
onely
Iudge
to
heare
and
determine
all
questions
of
doubt
which
may
arise
in
matters
of
faith
,
and
will
be
censured
and
iudged
by
none
but
it selfe
.
7.
Against
this
truth
,
all
the
Romanists
,
and
especially
the
Iesuites
;
and
of
the
Iesuites
,
chiefly
Bellarmine
,
conflict
and
fight
with
foote
and
horse
,
sailes
and
oares
,
tooth
and
naile
,
and
all
they
can
doe
:
for
herein
lyeth
the
very
bloud
and
life
of
their
Religion
.
And
if
this
bee
wrung
from
them
,
that
the
Scripture
is
the
onely
iudge
and
rule
of
faith
,
Actum
est
de
regno
Pontificio
,
The
Romish
kingdome
goeth
to
wracke
vtterly
:
and
therefore
they
mainely
contend
to
proue
,
first
,
that
the
Scripture
is
not
the
Iudge
of
controuersies
;
secondly
,
that
it
is
not
properly
the
rule
of
faith
;
and
if
it
bee
a
Iudge
,
it
is
a
dumbe
one
that
cannot
speake
,
and
if
it
be
a
Rule
,
it
is
a
partiall
and
imperfect
one
,
not
totall
and
absolute
.
8.
These
two
positions
Bellarmine
laboureth
to
prooue
by
9.
I
answere
to
the
first
,
that
it
is
not
onely
false
,
but
impious
to
affirme
,
that
the
Scripture
is
as
it
were
,
A
nose
of
wax
flexible
into
many
senses
,
as
Melchior
Canus
affirmeth
,
or
that
dinersly
expounded
according
to
the
occasion
of
the
time
,
as
Cardinall
Cusanus
auerreth
:
or
that
it
is
like
a
Delphian
Cus.
ep.
2.
3.
7.
Tur.
contra
Sad.
pag.
99.
Sword
,
to
be
conuerted
into
many
senses
,
as
Turrian
the
Iesuite
maketh
it
:
for
as
of
one
body
there
is
but
one
soule
,
so
of
one
place
of
Scripture
,
there
is
but
one
true
&
sound
sense
,
which
is
the
soule
and
life
of
it
,
the
words
being
but
the
flesh
,
and
the
skinne
that
couereth
the
same
:
and
that
true
sense
is
that
which
the
Spirit
of
God
intendeth
,
and
not
that
which
euery
priuate
spirit
collecteth
and
deduceth
out
of
the
same
:
as
for
the
Tropologicall
,
Anagogicall
,
and
Allegoricall
senses
,
they
are
not
distinct
senses
of
the
Scripture
,
but
diuers
collections
and
applications
issuing
out
of
one
and
the
same
sense
:
all
which
may
bee
intended
by
the
Holy
Ghost
,
vnder
that
one
literall
sense
.
For
example
,
when
an
Allegory
is
deduced
out
of
a
place
of
Scripture
,
as
Saint
Paul
,
Gal.
4.
24.
Cornelius
Agrippa
Agrip.
de
vanit
.
cap.
100.
Aquin.
Sum.
pri.
par.
9.
pri.
par
.
10
thus
writeth
,
The
Scripture
hath
but
one
simple
and
constant
sense
,
in
which
alone
,
the
truth
is
found
.
And
Aquinas
thus
,
It
is
the
literall
sense
which
the
author
of
the
Scripture
intendeth
,
which
is
God
:
yet
it
is
not
inconuenient
,
if
in
one
letter
of
the
Scripture
,
according
to
the
literall
sense
,
there
bee
many
senses
.
10.
But
grant
that
there
are
diuers
distinct
senses
of
some
few
places
of
Scripture
:
to
wit
,
one
literall
,
and
another
spirituall
,
(
for
in
the
most
there
is
not
)
yet
there
can
be
but
one
literall
sense
,
as
many
of
the
Iesuites
themselues
confesse
,
and
Acost
.
lib.
3.
de
Cor.
Reuel
.
ca.
11.
Medina
.
Rib.
com
.
in
hos.
ca.
11.
nu.
6.
7.
Bell.
de
verbo
Dei
,
li.
3.
ca.
3.
Veg.
de
Just.
li.
9
cap.
44.
Sal.
com
.
in
Heb.
dis.
1.
7.
Azor.
Instit.
mor.
lib.
8.
cap.
2.
Sixt.
Sen.
Bibl.
li.
3.
pa.
140.
Pol.
Virg.
de
Inuent
.
li.
4.
c.
9.
from
that
onely
,
a
forcible
argument
may
be
drawne
,
as
Bellarmine
acknowledgeth
,
and
Vega
another
Iesuite
:
except
the
mysticall
sense
be
explaned
,
and
authorized
by
some
other
expresse
place
of
Scripture
,
as
Salmeron
,
Azorius
,
Sixtus
Senensis
,
and
Polidore
Virgil
auouch
,
and
proue
the
same
by
the
testimonie
of
Augustine
and
Ierome
.
Now
then
,
why
should
the
multiplicity
of
senses
barre
the
Scripture
,
from
being
the
Iudge
of
controuersies
,
seeing
no
controuersie
can
effectually
be
decided
by
any
other
sense
,
but
by
the
literall
,
which
is
euer
one
and
the
same
:
or
by
the
mysticall
,
so
farre
forth
as
it
is
approued
and
declared
by
another
Scripture
,
which
then
becomes
the
literall
sense
of
that
place
,
wherein
it
is
expounded
,
though
it
was
spiritually
included
in
the
barke
of
the
former
from
whence
it
was
deriued
?
This
therefore
is
a
most
vaine
and
friuolous
obiection
.
11.
To
the
second
,
that
the
Scripture
is
dumb
,
and
therefore
cannot
bee
the
Iudge
,
because
the
Iudge
of
controuersies
,
must
haue
a
deciding
and
determining
voyce
.
I
answere
,
that
this
is
blasphemy
against
the
sacred
word
of
God
:
for
if
the
Scripture
bee
an
Epistle
of
the
omnipotent
God
to
his
creature
,
as
Gregory
calleth
it
,
what
doth
it
but
speake
to
them
to
Let
him
that
hath
an
eare
,
heare
what
the
Spirit
saith
vnto
the
Churches
;
and
is
there
any
thing
more
common
then
these
phrases
,
what
saith
the
Scripture
?
doth
not
the
Scripture
say
?
Yea
,
and
is
not
the
Scripture
called
vi●us
Dei
sermo
,
the
liuely
word
of
God
?
12.
This
manifest
truth
Stapleton
striueth
to
elude
by
a
speaketh
indeed
by
the
Scripture
,
but
hee
speaketh
not
vnto
vs
by
them
:
the
Scripture
is
indeed
the
word
of
God
:
but
the
Church
is
the
voyce
of
God
.
Which
fond
obiection
our
famous
Thou
shalt
not
kill
,
or
,
Loue
your
enemies
:
there
is
no
man
so
simple
,
but
hee
perceiueth
that
God
speaketh
vnto
man
.
And
therefore
the
Apostle
saith
,
that
whatsoeuer
things
are
written
aforetime
,
are
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
,
might
haue
hope
:
And
so
it
is
cleare
,
that
God
by
the
Scripture
,
not
onely
speaketh
,
but
speaketh
vnto
vs
,
and
so
the
Scripture
is
not
onely
the
word
of
God
,
but
the
voyce
of
God
:
in
it selfe
,
as
it
proceeded
from
God
,
the
voyce
of
God
;
to
vs
,
as
we
haue
it
by
writing
,
the
word
of
God
,
and
the
Epistle
of
the
great
King
,
to
his
poore
subiects
,
whereby
they
are
enformed
of
his
will
and
pleasure
,
and
directed
in
the
wayes
of
saluation
.
13.
I
,
but
when
the
question
is
about
the
sense
of
a
Text
,
as
of
that
,
Math.
16.
19.
To
thee
will
I
giue
the
keyes
,
&c.
Which
It
is
to
be
noted
(
saith
he
)
that
this
power
was
not
giuen
alone
to
Peter
:
but
as
Peter
answered
one
for
all
,
so
in
Peter
hee
gaue
this
power
to
all
.
14.
Secondly
,
by
the
conference
of
another
place
,
which
is
more
plaine
,
to
wit
,
Ioh.
20.
23.
where
is
a
gift
and
an
endowment
As
my
Father
sent
me
,
so
I
send
you
:
which
exposition
is
confirmed
Aug.
de
verbo
Dei
ser
.
13.
Cypr.
de
vnit
.
Eccles.
Hierom.
aduer.
Iouin
.
l
▪
1.
Theoph.
in
Mat.
16.
Ansel
.
in
Mat.
16
by
the
authority
of
most
of
the
Fathers
,
as
Augustine
,
Cyprian
,
Hierome
,
Theophilact
,
Anselme
,
&c.
and
thus
the
Scripture
by
a
most
liuely
voyce
determineth
this
doubt
:
and
as
of
this
,
so
of
all
other
questions
and
interpretations
,
the
Scripture
onely
must
bee
the
Iudge
,
which
by
searching
the
originals
,
examination
of
circumstances
,
conference
of
other
places
,
and
consulting
with
the
learned
Fathers
and
Expo●itors
,
together
with
feruent
prayer
to
God
for
inward
illumination
,
will
giue
a
most
exact
,
and
precise
satisfaction
to
all
controuersies
,
touching
matters
of
●aith
,
necessarie
to
bee
beleeued
.
15.
To
the
third
reason
,
that
the
Scripture
is
the
law
,
and
therefore
cannot
be
the
Iudge
:
I
answere
,
that
though
the
Law
and
the
Iudge
be
diuers
distinct
things
,
yet
they
are
subordinate
one
vnto
the
other
,
and
so
may
both
ioyne
in
the
concurrence
of
one
cause
:
as
when
our
Sauiour
saith
,
Call
no
man
Father
vpon
earth
,
for
there
is
but
one
,
your
Father
which
is
in
heauen
:
his
meaning
is
not
to
exclude
earthly
Fathers
from
their
title
,
but
to
shew
that
God
is
the
primer
and
principall
Father
,
both
in
respect
of
time
,
order
,
and
cause
,
and
that
the
other
are
but
subordinate
vnto
him
:
so
in
a
Common-wealth
the
Iudge
is
subordinate
vnto
the
law
,
and
the
law
is
the
Iudges
Iudge
:
and
for
that
cause
,
as
the
Law
is
said
to
be
a
dumbe
Magistrate
,
so
the
Magistrate
is
said
to
be
a
speaking
Law
:
and
so
in
truth
the
Law
is
the
Iudge
primarily
,
and
principally
,
and
the
Magistrate
is
but
the
Minister
of
the
law
,
and
the
Iudge
subordinate
.
Now
if
this
be
so
in
a
Common-wealth
gouerned
by
humane
Lawes
,
which
are
failing
and
imperfect
in
many
things
,
being
the
ordinances
of
erring
men
,
how
much
more
may
we
deeme
it
to
be
so
in
the
Church
of
God
,
whose
Law-giuer
is
God
himselfe
,
and
the
law
the
word
of
God
?
and
therefore
,
though
the
Pastors
and
Ministers
of
the
Church
may
interpret
the
Scriptures
,
yet
they
must
be
tyed
to
this
rule
,
to
doe
it
by
the
Scriptures
,
and
to
expound
the
law
by
the
law
:
for
shall
not
a
temporall
Iudge
giue
sentence
out
of
his
owne
braine
,
but
secundum
leges
&
statuta
,
according
to
the
lawes
and
statutes
of
the
Realme
?
And
shall
any
Pastour
of
the
Church
,
be
it
the
Pope
himselfe
,
giue
iudgement
in
any
question
out
of
his
owne
brest
,
without
the
direction
of
Gods
word
?
This
is
to
preferre
humane
lawes
before
Gods
law
:
and
to
make
the
state
of
the
Church
farre
inferiour
to
the
state
politike
:
and
to
haue
a
more
certaine
rule
for
the
deciding
of
ciuill
controuersies
,
then
for
the
determining
of
questions
of
●aith
:
so
that
in
a
word
,
the
Scripture
is
both
the
law
and
the
interpreter
of
the
Law
,
the
Iudge
,
and
the
Iudgement
.
16.
Secondly
,
Bellarmine
affirmeth
and
laboureth
to
proue
commonitorium
quoddam
vtile
,
A
certaine
profitable
commonitory
,
whereby
the
doctrine
deliuered
by
word
of
mouth
,
might
be
conserued
and
nourished
.
And
to
this
end
and
purpose
,
he
vseth
diuers
reasons
,
as
first
,
because
it
containes
in
it
many
things
which
are
not
necessary
to
faith
,
as
all
the
Histories
of
the
Olde
Testament
,
and
many
of
the
New
,
and
the
salutations
in
the
Epistles
of
the
Apostles
;
all
which
were
not
therefore
committed
to
writing
,
because
they
were
necessary
to
be
beleeued
,
but
are
therefore
necessarily
beleeued
,
because
they
are
written
.
Secondly
,
because
all
things
necessary
to
be
beleeued
are
not
contained
in
the
Scripture
,
as
by
what
meanes
women
vnder
the
law
were
clensed
from
originall
sinne
,
wanting
circumcision
,
and
children
that
dyed
before
the
eight
day
,
and
many
Gentiles
that
were
saued
:
againe
,
which
are
the
books
of
Canonicall
Scripture
,
and
that
these
are
Canonicall
,
and
those
are
not
:
that
the
Virgin
Marie
was
a
perpetuall
virgin
,
that
the
Passeouer
is
to
be
kept
vpon
the
Sunday
being
the
Lords
day
,
and
that
children
of
beleeuing
Parents
are
to
bee
baptized
,
and
such
like
.
Thirdly
,
because
the
Scripture
is
not
one
continued
body
,
as
a
rule
should
bee
,
but
containeth
diuers
workes
,
Histories
,
Sermons
,
Prophecies
,
Verses
,
and
Epistles
.
These
be
his
three
reasons
,
by
which
the
Iesuite
would
euince
,
that
the
Scripture
is
not
giuen
to
this
end
,
to
be
the
rule
of
faith
.
17.
To
all
which
I
will
answere
briefly
,
and
distinctly
,
and
first
in
generall
,
secondly
in
particular
:
In
generall
,
if
the
Scripture
be
not
giuen
to
be
the
rule
of
faith
,
why
is
it
called
Canonicall
?
It
is
therefore
called
Canonicall
,
because
it
containes
the
Canon
,
that
is
,
the
rule
of
faith
and
life
:
this
very
inscription
approued
by
all
,
doth
refute
Bellarmines
fond
cauillation
.
Againe
,
if
the
Scripture
was
not
giuen
to
bee
the
rule
,
but
onely
a
monitorie
,
why
were
there
so
many
Bookes
written
,
seeing
fewer
would
haue
serued
for
monition
?
The
multiplicity
of
Bookes
proueth
,
that
they
serue
not
onely
to
put
vs
in
mind
of
our
duty
,
but
also
as
an
exact
rule
to
square
our
faith
,
and
frame
our
life
by
.
And
lastly
,
if
the
Scripture
was
not
giuen
to
be
a
rule
,
why
doth
he
himselfe
confesse
afterward
that
it
is
indeed
a
rule
,
but
not
a
total
and
entire
rule
,
but
a
partiall
and
imperfect
one
?
If
it
bee
any
waies
a
rule
,
then
it
was
giuen
by
God
,
and
written
by
the
men
of
God
,
to
that
end
to
be
the
rule
.
And
so
Bellarmines
goodly
reasons
hang
together
like
a
sicke
mans
dreame
,
the
one
part
wherof
ouerthroweth
the
other
.
18.
But
to
answere
in
particular
to
them
seuerally
:
To
the
first
,
I
say
,
that
it
is
not
farre
from
blasphemy
to
affirme
,
that
there
is
any
thing
in
holy
Scripture
that
is
vnnecessary
;
for
though
all
things
are
not
of
equall
necessity
and
profit
,
yet
there
is
nothing
in
the
whole
Booke
of
God
,
from
the
beginning
of
Gen.
to
the
end
of
the
Reuel
.
but
may
haue
most
profitable
and
necessary
vse
in
the
Church
of
God
,
if
not
for
the
essentiall
forme
of
faith
,
yet
for
the
adorning
and
beautifying
of
it
:
and
this
may
truely
bee
verified
,
euen
of
those
things
which
he
excepteth
against
,
to
wit
,
the
Histories
of
the
Olde
and
New
Testament
,
and
the
salutations
in
the
Epistles
of
the
Apostles
:
out
of
all
which
,
how
many
excellent
doctrines
may
be
deriued
both
for
the
confirmation
of
faith
,
and
edification
of
manners
!
And
therefore
as
in
mans
body
,
God
by
nature
hath
not
disposed
all
parts
to
be
alike
necessary
,
but
some
haue
no
other
vse
but
ornament
and
comelinesse
:
so
hath
Almighty
God
mingled
the
parts
of
holy
Scripture
in
that
manner
,
that
some
are
as
it
were
bones
and
sinews
to
our
faith
,
some
flesh
and
bloud
,
and
some
againe
but
exteriour
beautie
and
fashion
:
yet
as
in
nature
nothing
is
made
in
vaine
,
so
much
lesse
in
Scripture
is
there
any
thing
to
be
accounted
superfluous
and
redundant
:
nay
,
in
this
diuine
body
,
there
are
no
excrements
that
may
be
cast
out
and
separated
,
as
it
fareth
in
our
earthly
carkases
,
but
all
is
entire
,
sound
and
perfect
,
as
the
Prophet
Dauid
teacheth
,
Psal.
19.
7.
when
hee
the
Law
of
God
is
perfect
,
conuerting
the
soule
:
and
our
Sauiour
,
Math.
5.
18.
when
he
auoucheth
,
that
till
heauen
and
earth
perish
one
iote
or
title
of
the
Law
shall
not
,
&c.
19.
To
his
second
reason
I
answere
three
things
:
first
,
that
it
is
entirely
false
,
that
the
Scripture
doth
not
contayne
all
things
necessarily
required
to
the
Essence
of
faith
;
for
if
the
Scripture
be
perfect
,
and
giueth
wisedome
to
the
simple
;
if
nothing
added
to
it
,
nor
taken
from
it
;
if
to
teach
any
thing
,
besides
the
Scripture
,
deserueth
the
fearefull
Anathema
;
if
it
be
able
to
make
the
man
of
God
perfect
to
euery
good
worke
;
may
finde
eternall
life
;
if
the
Church
of
God
be
built
vpon
the
foundation
of
the
Prophets
,
and
Apostles
:
and
lastly
,
if
our
faith
and
hope
doe
arise
from
the
Scriptures
,
then
there
is
nothing
necessary
to
saluation
,
but
is
fully
and
plenarily
contained
in
them
:
but
the
first
is
true
,
as
appeareth
by
all
those
testimonies
before
alledged
,
and
therefore
the
latter
must
by
necessary
consequence
be
true
also
.
20.
Secondly
,
I
answere
,
that
Bellarmine
by
that
assertion
crosseth
the
whole
streame
of
the
Fathers
,
for
most
of
them
affirme
the
flat
contrary
.
Tertullian
saith
,
that
when
we
once
beleeue
the
Gospell
:
Hoc
prius
credimus
non
esse
quod
vltra
credere
debemus
:
This
we
beleeue
first
,
that
there
is
nothing
besides
which
we
ought
to
beleeue
.
Iraeneus
saith
,
that
the
Apostles
committed
Iraen
〈…〉
.
haeres
.
lib.
3.
c.
1.
to
writing
the
Gospell
which
they
preached
,
Fundamentum
&
columnam
fidei
nostrae
futurum
,
To
be
the
foundation
,
and
pillar
of
our
faith
.
Basil
saith
,
Quicquid
extra
diuinam
scripturam
est
,
cum
ex
fide
non
sit
,
peccatum
est
,
Whatsoeuer
is
beside
the
holy
Scripture
,
because
it
is
not
of
faith
,
is
sinne
:
Cyrill
saith
,
that
all
those
things
were
written
in
holy
Scripture
,
which
the
Writers
thought
sufficient
,
Tam
ad
mores
quàm
ad
dogmata
,
As
well
touching
conuersation
,
as
doctrine
.
Augustine
saith
,
that
those
things
were
chosen
out
to
be
written
,
Quae
saluti
credentium
sufficere
videbantur
,
Which
seemed
sufficient
for
the
saluation
of
them
that
beleeue
.
And
againe
,
he
saith
in
another
place
,
Whether
concerning
Christ
,
or
concerning
the
Church
of
Christ
,
or
concerning
any
thing
that
pertaineth
to
our
faith
or
life
:
we
will
not
say
if
we
,
but
if
an
Angell
from
heauen
shall
preach
vnto
you
,
but
what
ye
haue
receiued
in
the
Scriptures
of
the
Law
,
and
the
Gospell
,
let
him
be
accursed
.
Chrysostome
saith
,
Si
quis
eorum
:
If
any
of
them
who
are
said
to
haue
the
holy
Ghost
,
doe
speake
any
thing
of
him selfe
,
and
not
out
of
the
Gospell
,
beleeue
it
not
.
Ierome
speaking
of
an
opinion
touching
the
death
of
Zacharias
,
the
father
of
Iohn
Baptist
,
saith
,
Hoc
quia
ex
Scripturis
non
habet
authoritatem
,
This
,
because
it
hath
not
authority
,
out
of
the
Scriptures
is
as
easily
contemned
as
approued
.
I
supersede
for
breuity
sake
,
the
residue
of
the
Fathers
,
who
with
full
consent
conspire
in
the
same
opinion
:
yea
,
not
onely
the
Fathers
,
but
many
also
of
their
owne
most
learned
Authors
:
as
Thomas
Aquinas
,
Aquin.
lec.
1.
in
1.
Tim.
6.
Anton.
sum
part.
3.
tit.
18.
c.
3.
§.
3
Durand
.
praefat.
in
Sent.
Peres
.
de
rat
.
con.
lib.
2.
c.
19.
Cling
.
loc.
lib.
3.
cap.
19.
p.
198.
Antoninus
,
Durandus
,
Peresius
,
Clingius
,
and
diuers
others
:
by
all
which
we
may
see
how
little
reckoning
Bellarmine
maketh
of
the
ancient
Fathers
:
where
they
make
for
him
,
hee
magnifieth
and
exalteth
them
to
the
skies
,
but
when
they
are
opposite
to
him
,
he
reiecteth
them
as
drosse
,
and
the
like
account
he
maketh
of
his
owne
Doctors
.
21.
Lastly
,
I
answere
,
that
of
those
things
which
he
affirmeth
,
not
to
be
contayned
in
holy
Scripture
,
and
yet
to
be
of
necessity
of
beliefe
,
some
of
them
are
farre
from
either
necessity
or
profit
,
as
that
of
the
meanes
whereby
women
vnder
the
Law
were
purged
from
originall
sinne
:
and
how
the
Gentiles
were
partakers
of
the
couenant
,
hauing
not
the
Sacrament
;
and
that
Easter
is
to
be
celebrated
vpon
the
Lords
day
:
If
these
things
be
of
that
necessity
of
beliefe
,
which
hee
maketh
them
,
how
many
thousand
then
haue
sinned
greatly
,
in
being
ignorant
thereof
?
for
at
this
day
not
the
hundreth
part
of
Christians
euer
heard
these
things
once
named
,
and
yet
by
this
ignorance
they
neither
offended
God
,
nor
hindered
their
owne
saluation
.
And
what
shall
we
thinke
of
Iraeneus
,
Euseb.
lib.
5.
cap.
25.
Sozom.
lib.
7.
cap.
19.
and
other
godly
Bishops
in
the
East
,
that
held
that
Easter
was
not
to
bee
celebrated
euer
vpon
the
Lords
day
?
Againe
,
the
other
things
nominated
by
him
,
as
that
the
books
of
the
sacred
Bible
,
are
the
Canonicall
Scripture
,
and
the
word
of
the
liuing
God
:
that
the
children
of
beleeuing
parents
are
to
be
baptized
:
that
Christ
descended
into
hell
,
may
easily
be
proued
out
of
Scripture
,
either
by
expresse
testimonie
,
or
by
necessarie
consequence
and
deduction
,
which
is
all
one
;
for
,
Perinde
sunt
●a
quae
ex
Scripturis
colliguntur
,
atque●a
22.
Thirdly
,
being
driuen
by
the
power
of
truth
,
to
acknowledge
the
Scripture
to
be
a
rule
,
he
commeth
in
with
a
leaden
distinction
:
to
wit
,
that
is
not
a
totall
,
but
a
partiall
rule
,
and
that
the
word
of
God
written
,
and
not
written
(
by
Regula
et
amussis
neque
appositionem
additionem
vel
detractionem
admittit
.
A
rule
is
(
saith
hee
)
a
measure
which
deceiueth
not
,
and
which
admitteth
no
addition
nor
detraction
.
Therefore
if
it
be
the
rule
of
faith
,
either
it
is
perfect
,
and
absolute
,
or
none
at
all
:
if
it
standeth
in
neede
of
traditions
to
supply
it
want
,
then
why
doth
hee
call
it
the
rule
,
and
why
doe
all
the
Fathers
giue
it
the
same
name
?
and
why
hath
it
that
inscription
in
the
forehead
,
the
Canonicall
Scripture
?
Lastly
,
if
God
would
giue
vs
a
rule
for
our
faith
and
life
in
the
Scripture
,
then
by
the
same
reason
hee
would
make
that
a
perfect
rule
:
for
,
shall
any
imperfect
thing
proceede
from
the
authour
of
all
perfection
?
When
an
imperfect
creature
is
borne
,
wanting
either
limmes
or
forme
,
we
ascribe
it
to
a
defect
and
errour
in
the
particular
nature
,
from
whence
the
creature
is
deriued
,
or
to
the
indisposition
of
the
instrumentall
causes
,
not
to
the
generall
nature
which
tendeth
alwaies
vnto
perfection
.
How
much
more
then
ought
this
Iesuite
be
afraid
to
ascribe
an
imperfect
creature
,
to
the
all-perfect
Creatour
?
especially
seeing
it
is
the
worke
of
his
owne
hands
,
without
the
intermingling
of
all
second
causes
,
and
proceedeth
immediately
from
his
owne
spirit
,
the
Prophets
and
Apostles
,
being
but
as
Baruch
to
Ieremie
,
writers
and
engrossers
of
that
which
the
spirit
did
dictate
vnto
them
?
And
therefore
I
may
boldly
and
firmely
conclude
,
that
as
the
vncreated
word
of
God
,
begotten
of
the
Father
before
all
time
,
is
perfect
God
,
and
can
neither
receiue
augmentation
nor
diminution
:
so
the
word
of
God
,
pronounced
first
by
the
mouth
of
the
Prophets
and
Apostles
,
and
after
by
them
committed
to
writing
▪
which
is
called
the
Scripture
,
is
absolute
and
perfect
,
and
can
neither
be
encreased
nor
diminished
,
to
make
it
more
or
lesse
perfect
,
and
so
is
the
onely
true
sound
and
sacred
Rule
,
whereby
both
our
Faith
and
life
is
to
be
directed
towards
the
Kingdome
of
Heauen
.
23.
And
thus
I
hope
,
the
first
proposition
remaineth
sound
24.
That
this
is
so
,
though
it
hath
already
in
the
precedent
discourse
beene
sufficiently
demonstrated
,
yet
that
the
matter
may
appeare
more
plaine
,
and
their
impudency
may
be
more
notorious
,
let
vs
search
deeper
into
this
wound
,
and
discouer
the
filthinesse
thereof
from
the
very
bottome
:
and
first
that
they
renounce
the
Scripture
from
being
their
Iudge
,
and
then
in
the
second
place
,
that
they
admit
of
no
other
Iudge
but
themselues
.
25.
Concerning
the
first
,
let
vs
heare
Bellarmine
the
Achilles
of
Rome
,
speake
foremost
,
hee
affirmeth
in
expresse
words
,
that
the
Scripture
is
not
the
rule
of
faith
,
or
if
it
be
,
that
it
is
a
partiall
and
imperfect
rule
,
and
vtterly
insufficient
of
it selfe
,
without
the
helpe
of
Ecclesiasticall
traditions
.
This
assertion
is
well-neere
the
whole
matter
subiect
of
his
third
and
fourth
the
Pope
with
a
Councill
is
the
Iudge
of
the
true
sense
of
the
Scripture
,
&
all
controuersies
.
Now
,
in
setting
vp
the
Pope
or
a
Councill
into
the
supreme
throne
of
Iudgement
,
he
must
needes
pull
downe
the
Scripture
,
&
the
Spirit
of
God
speaking
therein
from
that
throne
,
and
despoyle
it
of
that
authority
.
But
what
need
I
draw
this
consequence
from
his
words
,
seeing
throughout
that
whole
Chapter
he
doth
almost
nothing
else
but
striue
to
proue
that
the
Scripture
is
not
the
Iudge
,
&
doth
reproue
the
Protestants
for
saying
that
all
the
iudgements
of
the
Fathers
,
and
all
the
decrees
of
Councils
ought
to
be
examined
ad
amussim
Scripturarum
,
according
to
the
rule
of
the
Scriptures
?
Next
vnto
Bellarmine
,
commeth
in
Gregory
de
Valentia
,
and
hee
most
sufficient
Iudge
or
rule
of
all
controuersies
of
faith
:
and
that
the
Scripture
alone
defineth
nothing
at
all
,
no
not
obscurely
of
the
chiefe
questions
of
faith
:
and
where
it
doth
speake
,
it
speaketh
so
obscurely
,
that
it
doth
not
resolue
,
but
rather
increase
the
doubt
.
Cardinall
Hosius
is
no
whit
lesse
audacious
,
when
he
affirmeth
,
that
the
Scripture
in
it selfe
is
not
the
true
and
expresse
word
of
God
,
which
we
ought
to
obey
,
vnlesse
it
bee
expounded
according
to
the
sense
and
consent
of
the
Catholike
(
that
is
in
his
opinion
the
Romane
)
Church
.
The
Iesuites
Salmeron
,
Turrian
,
and
Coster
,
doe
not
onely
barely
affirme
as
much
,
but
also
confirme
it
by
reason
.
The
Scripture
is
dumbe
(
saith
Salmeron
)
but
the
deciding
voyce
of
a
Iudge
must
be
quicke
.
The
Scripture
is
a
dead
letter
(
saith
Turrian
)
and
a
thing
without
life
(
saith
Coster
)
but
a
Iudge
must
be
liuing
,
who
may
correct
such
as
erre
:
therfore
that
Scripture
cannot
be
the
Iudge
.
It
is
as
it
were
a
Nose
of
wax
(
saith
Melchior
Canus
)
flexible
into
euery
sense
,
and
as
it
were
,
a
Delphian
Sword
,
fit
for
all
purposes
(
saith
Turrian
)
therefore
cannot
be
the
Iudge
.
And
therefore
two
other
Iesuites
,
to
wit
,
Tanner
and
Gretzer
impudently
conclude
,
that
no
heresie
can
be
sufficiently
refuted
by
Scripture
alone
,
and
that
by
no
meanes
it
may
be
graunted
,
that
either
the
holy
Scripture
,
or
the
Holy
Ghost
speaking
by
the
Scripture
,
should
be
the
supreme
and
generall
Iudge
of
Controuersies
:
and
hee
addes
his
reason
,
because
the
Scripture
cannot
dicere
sententiam
,
giue
sentence
on
one
side
,
as
a
Iudge
should
doe
.
Nay
,
one
Vitus
Miletus
(
as
Pelargus
reporteth
)
is
not
ashamed
to
say
,
that
wee
Asse
spoke
in
the
Scripture
,
but
that
the
Scripture
it selfe
euer
spoke
,
we
neuer
read
.
And
thus
this
fellow
makes
the
Scripture
it selfe
to
be
more
mute
then
Balaams
Asse
,
and
the
holy
Spirit
lesse
able
to
make
that
speake
,
then
an
Angell
was
to
make
an
Asse
to
speake
.
Then
which
,
what
could
be
brayed
out
more
like
the
beast
he
speaketh
of
?
26.
But
some
may
say
,
All
these
are
but
priuate
mens
opinions
:
we
heare
not
all
this
while
the
determination
of
the
Church
.
Let
vs
harken
therefore
to
the
voyce
of
the
Church
touching
this
poynt
,
that
is
,
as
they
hold
of
the
Councill
,
or
rather
Conuenticle
of
Romish
Bishops
,
assembled
together
at
Trent
,
which
they
call
the
Church
representatiue
.
The
second
Canon
of
the
second
decree
in
thy
fourth
Session
of
that
Let
no
man
trusting
to
his
owne
wisedome
,
dare
to
interpret
the
Scripture
after
his
owne
priuate
sense
,
or
contrary
to
that
sense
which
our
holy
Mother
the
Church
holdeth
,
or
contrary
to
the
vnanimous
consent
of
the
Fathers
.
The
former
part
of
this
Canon
is
good
and
sound
;
for
Saint
Peter
saith
,
that
no
Scripture
is
of
priuate
interpretation
:
is
the
best
reader
of
the
Scripture
,
which
doth
not
bring
a
sense
to
the
Scripture
,
but
draweth
it
out
of
the
Scripture
.
Besides
,
the
middle
and
end
of
the
Canon
is
not
to
bee
misliked
,
if
they
haue
a
fauourable
interpretation
;
for
the
iudgement
of
the
Fathers
is
greatly
to
be
regarded
,
and
the
authority
of
the
Church
is
to
be
held
in
especiall
reuerence
:
but
for
all
this
,
latet
anguis
in
herba
,
vnder
these
faire
pretences
of
words
is
couched
a
snake
of
foule
errour
:
for
first
,
they
tye
the
gift
of
interpretation
of
Scripture
,
and
of
decision
of
controuersies
,
to
the
Chaire
of
Peter
seated
at
Rome
,
and
possessed
by
the
Pope
,
Peters
successour
,
as
they
call
him
,
or
to
the
Chaire
of
Bishops
assembled
together
in
a
Councill
,
as
in
Noahs
Arke
:
whereas
Saint
Paul
saith
plainely
,
speaking
of
the
gift
of
interpretation
,
These
things
workethone
and
the
same
Spirit
,
distributing
to
euery
man
seuerally
,
as
he
will
.
And
in
another
place
,
that
the
spirituall
man
discerneth
all
things
,
and
therefore
the
Scriptures
.
27.
Secondly
,
this
Canon
doth
not
onely
giue
vnto
the
Church
,
thus
conceiued
of
them
,
the
onely
gift
of
interpretation
,
but
also
a
Praetorian
and
vnexaminable
authority
in
interpreting
;
so
that
all
which
they
deliuer
out
of
their
Chaires
,
must
bee
receiued
peremptorily
without
examining
the
grounds
and
reasons
,
for
which
they
are
mooued
to
be
of
that
iudgement
:
which
Tyrannicall
vsurpation
,
is
both
contrary
to
the
expresse
precepts
and
principles
of
holy
Scripture
,
and
also
to
the
doctrine
and
practice
of
all
the
ancient
Fathers
:
for
the
scripture
bids
to
try
all
things
,
&
to
hold
that
which
is
good
.
two
or
three
Prophets
speake
,
&
the
other
iudge
.
All
which
places
are
flatopposite
to
that
peremptory
obtruding
of
interpretations
vpon
the
Church
,
which
the
Canon
speaketh
of
:
&
28.
Lastly
,
the
Canon
in
giuing
this
indefinite
power
of
interpretation
,
and
determination
of
doubts
to
the
Church
,
without
any
relation
had
to
the
Scripture
,
doth
vtterly
iustle
out
the
Scripture
from
being
the
Iudge
.
And
so
Andradius
the
interpretour
of
this
Councill
doth
expound
the
intendment
the
iudgement
of
the
Church
is
,
Principium
vltra
quod
non
sit
fas
in
inquisitione
progredi
,
Aprinciple
,
beyond
the
which
it
is
not
lawfull
to
proceede
in
inquisition
.
By
which
he
giueth
to
vnderstand
,
that
our
faith
must
relye
wholly
and
solely
vpon
the
iudgement
of
the
Church
,
that
is
,
the
Pope
and
his
Prelates
,
without
enquirie
at
all
into
the
word
of
God
,
whether
that
which
they
propound
be
consonant
to
the
truth
or
no.
As
Erasmus
in
a
certaine
disputation
their
opinion
hath
not
sure
&
certain
testimonies
of
Scripture
,
but
that
the
contrary
opinion
may
be
better
&
more
clerely
&
strongly
proued
out
of
Gods
word
;
notwithstanding
(
saith
he
)
if
the
Church
bid
,
I
will
beleeue
it
,
for
I
will
captiuate
my
vnderstanding
to
the
obedience
of
the
Church
.
And
this
indeed
is
the
Babylonian
seruitude
of
the
church
of
Rome
,
wherby
they
fetter
the
souls
of
their
followers
to
perpetual
slauery
,
and
lead
them
blindfold
vnder
the
veile
of
an
implicite
faith
vnto
perdition
:
for
this
is
the
first
ground
they
lay
in
the
hearts
of
all
their
generation
,
that
they
must
not
examine
the
doctrine
of
the
Church
,
but
take
it
at
their
hands
as
good
coyne
,
though
it
be
neuer
so
counterfeit
,
doctrina
in
Concilijs
definit
a
custodienda
est
,
non
examinanda
,
(
saith
29.
Now
here
two
things
are
to
be
obserued
of
vs
,
for
the
plainer
enucleation
and
clearing
of
this
poynt
:
first
,
that
in
making
the
Scripture
Iudge
,
we
doe
not
exclude
the
Church
,
nor
any
member
of
the
Church
from
the
office
of
iudging
and
discerning
,
onely
we
place
them
in
their
due
order
and
ranke
:
for
this
is
it
we
intend
,
that
the
Scripture
is
the
highest
and
most
absolute
Iudge
,
from
the
sentence
whereof
there
is
no
appeale
to
be
made
to
any
higher
Court
:
and
that
the
iudgement
&
determination
of
the
Church
,
or
of
any
member
therof
,
is
subordinate
vnto
that
,
and
to
be
ruled
and
guided
by
that
,
and
where
it
is
agreeable
vnto
that
,
there
to
be
receiued
,
where
it
swarueth
from
that
,
to
be
reiected
.
For
as
in
the
ciuill
estate
,
the
Iudges
deputed
to
that
office
,
haue
no
absolute
authority
in
themselues
,
but
are
subiect
vnto
the
lawe
,
and
the
Ministers
thereof
,
and
therefore
must
not
speake
what
they
list
,
but
what
the
law
directeth
:
so
in
the
state
Ecclesiasticall
,
they
that
are
inferiour
Iudges
,
are
but
the
Ministers
of
the
law
of
God
,
and
must
not
vary
from
the
rule
thereof
in
any
respect
.
And
for
this
cause
,
as
the
Iewes
were
commanded
that
if
the
Priest
say
that
the
right
hand
is
the
left
,
or
the
left
is
the
right
,
his
sentence
is
to
be
holden
,
(
which
is
the
plaine
doctrine
of
the
Church
of
Rome
,
Iudaizing
in
this
as
in
many
other
things
)
yet
Lyra
30.
Secondly
,
note
thereason
that
moueth
them
,
thus
to
disclaime
from
the
iudgement
of
the
Scripture
:
it
is
because
they
know
full
well
,
that
the
maynest
and
chiefest
poynts
of
their
Religion
,
wherein
they
dissent
from
vs
,
haue
no
ground
nor
foundation
in
the
Scripture
,
but
would
vanish
like
a
morning
aust
,
if
the
light
of
Gods
word
should
but
shine
vpon
them
:
as
for
instance
,
their
doctrines
of
worshipping
Images
,
of
tasting
dayes
,
of
prayer
for
the
dead
,
of
Purgatorie
,
of
shrift
,
of
pardons
,
of
the
communion
in
one
kinde
,
of
single
life
,
and
of
the
priuate
Masse
,
and
such
like
:
all
which
poynts
and
many
other
,
their
owne
Writers
contesse
,
cannot
be
sufficiently
proued
out
of
the
Scripture
.
And
therefore
Andradius
that
many
poynts
of
their
Religion
would
reele
and
stagger
,
if
they
were
not
supported
by
tradition
:
and
Bellarmine
himselfe
saith
,
that
it
Bel.
de
Euchar.
lib.
3
cap.
23.
How
contrary
is
this
to
that
of
S.
Augustine
,
out
faith
shuld
reele
and
totter
,
if
the
authority
of
the
Scripturestand
not
fast
,
Aug.
de
doct.
Chris
.
lib.
1.
cap.
23.
may
be
doubted
whether
the
great
poynt
of
transubstantiation
may
be
sufficiently
enforced
out
of
the
words
of
the
Text
,
Hoc
est
corpus
meum
:
So
that
wee
see
now
the
reason
why
they
will
not
be
tried
by
the
Scriptures
,
euen
this
,
because
if
the
Scripture
bee
Iudge
,
Popery
must
needes
goe
to
wracke
.
This
is
ther
fore
a
cunning
and
witty
policie
,
or
rather
a
grosse
and
palpable
subtilty
of
theirs
,
whereby
though
they
dazle
the
sight
of
the
simple
and
ignorant
,
yet
they
cannot
bleare
the
eyes
of
the
vnderstanding
and
wise
,
from
discerning
into
their
fraud
.
31.
Hauing
thus
proued
,
that
they
reiect
the
Scripture
,
now
I
come
to
shew
,
that
they
allow
of
no
other
Iudges
but
themselues
:
for
the
proofe
whereof
,
there
needes
no
long
discourse
,
seeing
it
is
sufficiently
apparent
,
by
that
which
hath
already
beene
deliuered
,
that
they
appeale
from
the
sentence
of
the
Scripture
vnto
the
iudgement
of
the
Church
,
and
tye
vnto
the
girdle
thereof
,
the
onely
key
of
interpretation
.
Now
by
the
Church
,
they
intend
first
the
Romish
Synagogue
,
that
is
,
all
that
whole
bony
which
dependeth
vpon
the
Pope
for
their
head
,
and
receiue
as
it
were
life
,
and
nourishment
by
his
influence
:
for
(
as
Bristo
saith
)
the
Romane
Church
is
the
Catholike
Church
,
and
as
the
Rhemists
,
the
Catholike
and
the
Roman
faith
is
all
one
.
Secondly
,
by
the
Church
,
they
meane
more
particularly
a
congregation
of
Romish
Bishops
and
Prelates
assembled
together
in
a
Councill
,
which
they
call
the
Church
representatiue
.
And
thirdly
and
principally
,
virtually
all
the
power
and
authority
of
the
Church
.
The
Church
in
the
first
sense
,
is
not
to
be
this
Iudge
(
say
they
)
nor
yet
in
the
second
:
which
notwithstanding
,
is
but
an
vpstart
opinion
,
and
but
of
the
first
alone
remayneth
the
whole
power
of
the
Catholike
Church
.
And
thus
from
the
Scripture
,
they
call
vs
to
the
Church
,
from
the
Church
to
the
Councils
,
and
from
them
to
the
Pope
,
and
there
they
pitch
their
line
,
as
in
the
highest
poynt
of
resolution
.
32.
That
they
thus
vnderstand
by
the
Church
,
the
Pope
,
and
that
all
iudgement
is
deuolued
vnto
him
alone
,
heare
them
speake
in
their
owne
persons
.
Bellarmine
saith
,
that
the
Pope
without
a
Councill
may
define
matters
of
faith
,
because
being
the
vniuersall
▪
Pastor
,
and
Teacher
of
the
Church
,
he
cannot
erre
,
teaching
out
of
the
chaire
:
and
that
he
is
absolutely
aboue
33.
Gregory
of
Valence
is
more
plaine
By
the
Church
(
saith
we
meane
her
head
:
that
is
to
say
,
the
Romane
Bishop
,
in
whom
resideth
the
full
authority
of
the
Church
:
the
Iesuite
Coster
,
after
he
hath
discarded
the
Scripture
from
being
Iudge
,
because
it
is
,
Res
sine
anima
&
sensu
,
in
varias
pugnantesque
sent
entias
one
man
,
to
wit
,
the
Pope
,
to
whom
he
hath
so
tyed
his
presence
and
spirituall
grace
,
that
in
question●
of
faith
he
doth
neuer
erre
.
Gretzer
generall
;
lawfull
,
and
ordinarie
Iudge
of
controuersies
,
is
the
Bishop
of
Rome
,
whether
hee
define
any
thing
alone
,
or
with
a
Generall
Councill
,
this
Iudge
is
always
infallible
.
Staplet
on
saith
,
that
the
foundation
of
our
Religion
is
placed
of
necessitie
vpon
the
authority
of
this
man●
teaching
,
in
whom
wee
heare
God
himselfe
speaking
.
And
another
of
them
saith
,
Si
to●us
mundus
sententiaret
contra
Papam
,
If
the
whole
world
should
determine
against
the
Pope
,
yet
we
must
stand
to
his
sentence
.
To
that
it
were
heresie
to
thinke
,
that
our
Lord
God
the
Pope
might
not
decree
as
hee
doth
,
yea
,
that
his
rescripts
and
decretall
Epistles
are
not
Canonicall
Scripture
.
34.
Thus
we
see
,
the
Pope
is
that
which
they
meane
by
the
Church
:
and
he
is
the
onely
compendious
Iudge
:
and
therefore
when
they
talke
of
the
Church
,
it
is
but
a
vayne
vaunt
;
for
when
all
comes
to
all
,
they
entend
nothing
by
the
Church
,
but
their
Lord
God
the
Pope
,
as
the
Canonists
call
him
:
who
is
ens
secundae
intentionis
compofitum
ex
Deo
&
homine
,
Abeing
of
the
second
intention
,
compounded
of
God
and
man
,
and
quasi
Deus
in
terris
,
&c.
as
it
were
a
God
vpon
earth
,
greater
then
man
;
and
lesse
then
God
,
hauing
the
fulnesse
of
power
.
Now
by
this
that
hath
beene
said
,
the
truth
of
my
second
proposition
doth
euidently
appeare
;
to
wit
,
that
the
Romanists
will
allow
no
other
Iudges
in
matter
of
controuersie
,
but
themselues
alone
,
and
so
giue
iust
cause
to
all
that
are
not
blinded
with
errour
,
at
least
to
suspect
their
Religion
,
if
not
vtterly
to
abandon
it
,
which
is
the
conclusion
necessarily
following
vpon
these
premises
.
35.
Which
,
that
it
is
of
most
necessarie
consequence
,
appeareth
by
this
,
because
it
is
against
all
reason
,
that
the
same
should
be
both
the
party
and
the
Iudge
:
yea
,
in
equity
is
it
fit
,
that
we
should
stand
to
his
iudgement
,
whom
we
accuse
to
be
a
falsifier
of
the
Scripture
,
and
euen
Antichrist
himselfe
?
or
that
that
Church
should
bee
our
Church
,
which
wee
affirme
and
proue
to
be
an
Apostate
,
and
an
harlot
?
seeing
that
a
Iudge
should
be
indifferent
and
vnpartiall
,
and
not
a
party
:
as
the
Church
and
Pope
of
Rome
is
in
all
cases
of
controuersie
depending
betwixt
them
and
vs
;
as
for
example
in
the
controuersie
of
the
Church
,
the
question
being
which
is
the
true
Church
.
The
Iudge
to
determine
thereof
,
we
say
,
is
the
Scripture
:
they
cry
,
The
Church
,
meaning
their
owne
Church
,
as
I
haue
shewed
.
Doe
they
not
by
their
doctrine
aduance
themselues
into
the
tribunall
seate
,
and
make
their
Church
the
Iudge
,
whether
it
bee
the
Church
or
no
?
so
in
the
question
touching
the
Popes
Supremacy
,
who
shall
be
Iudge
whether
this
supreme
power
be
in
the
Pope
or
no
?
Mary
the
Pope
himselfe
,
for
they
admit
no
other
Iudge
.
Sure
he
must
needes
gaine
the
cause
,
when
hee
is
thus
his
owne
Iudge
.
If
this
bee
not
a
plaine
terg●ue●s●tion
,
I
know
not
what
is
:
if
this
doth
not
bewray
the
weakenesse
of
their
cause
,
let
any
indifferent
man
consider
and
giue
sentence
.
36.
For
as
on
ourside
in
the
question
of
the
Kings
Supremacie
,
whether
euery
King
in
his
owne
dominion
bee
the
supreme
Gouernour
of
the
Church
vnder
Christ
or
no
:
if
wee
should
in
this
case
admit
no
Iudge
,
but
the
King
himselfe
:
Or
in
the
question
of
our
Church
,
whether
wee
be
the
true
Church
of
Christ
or
no
:
if
wee
should
refuse
all
other
triall
,
saue
that
which
ariseth
from
the
iudgement
of
our
owne
Church
,
and
the
Bishops
and
Prelates
thereof
;
would
not
all
men
laugh
at
our
folly
,
and
thinke
our
cause
weake
and
desperate
?
So
may
all
men
thinke
of
the
Romish
Religion
,
that
it
be
wrayeth
manifest
folly
in
the
maintayners
,
and
apparent
weakenesse
in
the
grounds
thereof
,
in
that
it
will
not
bee
iudged
but
by
itselfe
,
especially
seeing
it
is
the
property
of
selfe-loue
,
whereof
no
man
liuing
is
freed
,
to
make
men
blinde
in
their
owne
causes
,
and
partiall
on
their
owne
sides
.
To
conclude
therefore
,
as
the
Lion
in
Esope
,
that
challenged
to
himselfe
the
whole
prey
that
was
caught
,
and
would
not
stand
to
the
equall
partition
of
his
fellow-hunters
,
proued
himselfe
thereby
to
be
a
tyrant
,
and
his
title
naught
:
so
the
Pope
of
Rome
,
and
his
Proctours
,
in
refusing
to
be
iudged
by
any
saue
themselues
,
and
by
that
right
clayming
a
title
to
the
truth
,
discouereth
both
his
tyrannie
ouer
the
Church
of
God
,
and
the
holy
Scriptures
,
and
the
badnesse
of
his
weake
cause
;
seeing
truth
like
a
chaste
matrone
,
though
it
be
slandered
,
yet
is
so
bold
and
powerfull
,
that
it
feareth
not
to
bee
tried
by
those
that
are
the
greatest
enemies
thereof
.
Spectatum
admissirisum
teneatis
amici
?
MOTIVE
.
VI.
That
Religion
doth
iustly
deserue
to
bee
suspected
,
which
doth
purposely
disgrace
the
sacred
Scriptures
:
But
such
is
the
Religion
of
the
Church
of
Rome
:
Ergo
,
&c.
OVr
Aduersaries
may
fitly
be
likened
to
churlish
and
angrie
Mastifes
,
whose
property
it
is
to
rend
with
their
teeth
those
that
are
vnarmed
,
and
not
able
to
resist
:
but
if
they
meet
with
an
armed
man
,
that
can
keepe
them
off
and
entertaine
them
with
sharpe
blowes
,
then
they
wreak
all
their
teene
vpon
the
cudgell
or
weapon
wherewith
they
are
annoyed
:
so
they
seeing
themselues
well
banged
and
beaten
by
our
men
at
Armes
,
I
meane
,
our
Champions
that
defend
the
quarrell
of
our
Church
,
with
the
staffe
of
the
Scripture
,
and
their
hairy
scalpes
wounded
with
the
stones
fetcht
out
of
Dauids
scrip
,
fall
a
snarling
and
biting
the
staffe
,
and
the
stones
which
haue
beene
the
instruments
of
their
sorrow
;
whereas
if
they
finde
any
without
a
staffe
in
his
hand
,
or
a
stone
in
his
sling
,
that
is
vnfurnished
with
Scripture
to
fight
with
them
,
ouer
him
they
domineere
,
&
take
him
captiue
,
and
leade
him
to
their
denne
for
a
prey
.
This
their
malice
against
the
sacred
Scripture
,
which
is
the
only
engine
of
their
destruction
,
I
hope
by
Gods
fauourable
assistance
so
to
discouer
in
this
Chapter
,
that
they
themselues
shall
euer
bee
reputed
as
blasphemers
of
the
truth
,
and
their
religion
as
odious
and
abominable
to
all
posterity
.
2.
The
Maior
or
first
proposition
in
this
demonstration
,
That
no
Prophecie
in
the
Scripture
is
of
any
priuate
motion
,
but
that
holy
men
of
God
spake
as
they
were
mooued
by
the
holy
Ghost
.
For
as
the
heathen
Oracles
were
conceiued
,
and
vttered
by
the
immediate
instigation
of
the
Deuill
,
who
guided
both
the
hearts
and
tongues
of
his
Priests
,
to
bee
the
instruments
of
his
malice
:
So
the
Oracles
of
Christians
,
to
wit
,
the
holy
Scriptures
,
proceeded
from
the
sacred
inspiration
of
Gods
Spirit
,
mouing
the
hearts
,
and
directing
the
pens
of
the
Prophets
&
Apostles
his
Secretaries
,
to
commit
to
writing
that
only
which
they
receiued
from
God
,
both
in
respect
of
matter
and
manner
.
To
this
purpose
is
that
notable
saying
of
Hugo
,
In
the
holy
Scripture
,
whatsoeuer
is
taught
,
is
truth
:
whatsoeuer
is
commanded
,
is
goodnesse
:
whatsoeuer
is
promised
,
is
happinesse
:
And
he
addes
the
reason
;
Because
God
is
truth
,
without
deceit
;
goodnesse
,
without
malice
;
and
happinesse
,
without
misery
.
3.
I
need
not
stand
to
prooue
this
position
,
That
the
Scripture
is
the
infallible
word
of
the
eternall
God
:
it
is
a
grounded
truth
,
and
a
receiued
principle
of
all
that
professe
themselues
to
be
Christians
.
And
as
Saint
Basil
saith
,
Like
as
of
euery
vnquestionable
Principles
which
are
beleeued
without
further
demonstration
:
so
in
the
Science
of
Sciences
,
Theologie
.
This
is
one
of
those
vnquestionable
principles
,
that
the
Scripture
is
the
word
of
God
,
and
therefore
of
diuine
both
purity
and
authority
.
Adde
hereunto
,
that
if
any
should
doubt
thereof
,
the
purity
and
perfection
of
the
matter
,
the
maiestie
and
the
statelinesse
of
the
stile
,
the
power
and
efficacy
ouer
the
conscience
,
the
certaintie
of
Prophesies
fulfilled
in
the
duenesse
of
time
,
the
strangenesse
of
the
miracles
,
the
antiquity
of
the
writings
before
all
other
,
the
admirable
prouidence
of
God
in
preseruing
them
from
the
teeth
of
time
,
and
rage
of
Tyrants
,
the
sweet
harmony
&
consent
of
euery
part
with
each
other
,
the
iudgements
of
God
against
the
contemners
therof
,
and
lastly
,
the
bloud
of
so
many
thousand
Martyrs
which
hath
beene
shed
in
the
defence
thereof
,
doe
sufficiently
conuince
and
proue
,
that
this
Booke
is
the
Booke
of
GOD
,
and
euery
line
and
title
therein
,
the
Word
of
God
.
4.
This
being
so
,
then
secondly
it
must
needs
follow
,
that
either
to
denie
the
Scripture
to
bee
the
Word
of
God
,
or
to
abuse
it
with
vnreuerent
termes
and
reproches
,
or
any
wayes
to
diminish
the
credit
and
authority
thereof
,
is
not
onely
plaine
blasphemy
,
but
also
open
and
notorious
Atheifme
;
and
so
in
both
high
treason
against
the
Maiestie
of
God
:
for
,
if
it
be
treason
to
vse
contumelious
speeches
against
the
Kings
person
,
or
either
by
word
to
reuile
,
or
by
deede
to
resist
his
decrees
and
proclamations
:
how
much
more
doth
that
deserue
the
name
of
the
highest
treason
,
when
the
sacred
word
of
God
,
which
is
a
diuine
Law
,
issuing
from
his
owne
mouth
,
is
blasphemed
,
and
the
maiestie
of
God
most
clearely
shining
,
therein
abused
?
It
is
an
olde
and
a
true
saying
in
ciuility
,
Qui
contemnit
legem
,
contemnit
Regem
:
He
that
despiseth
the
Law
,
despiseth
the
law-giuer
.
So
much
more
then
in
Diuinitie
,
hee
that
reprocheth
the
word
of
God
,
reprocheth
God
himselfe
.
How
can
they
then
bee
lesse
than
Atheists
,
Blasphemours
,
and
Traytours
to
God
,
that
are
guilty
of
all
this
iniurie
to
the
holy
Scripture
?
5.
Celsus
,
against
whom
Origen
wrote
,
and
Lucian
,
and
Porphery
,
and
Apelles
,
were
Whelpes
of
this
Litter
;
and
therefore
remaine
to
this
day
branded
with
the
note
of
infamy
:
to
these
succeeded
many
others
in
after-ages
(
for
the
world
hath
neuer
beene
without
such
monsters
,
God
permitting
them
for
the
further
demonstration
of
his
truth
,
and
declaration
of
his
iust
iudgement
in
their
deserued
and
strange
destruction
:
)
yea
,
that
which
is
most
strange
,
many
of
those
that
haue
vaunted
themselues
for
Christs
Vicars
here
on
earth
,
haue
beene
taynted
with
this
infection
,
as
Pope
Leo
the
tenth
,
who
(
as
Writers
report
)
mocked
at
the
promises
and
threats
of
the
that
fable
of
Christ
had
brought
vnto
him
and
his
,
great
profit
.
Such
another
was
Iohn
the
twelfth
,
who
vsed
to
blaspheme
God
,
and
call
vpon
Cuit
.
prand
.
li.
6.
●as●●cul
.
tempor
.
Stella
.
Platina
.
the
deuill
at
his
dice
:
and
Iulius
the
third
,
who
asked
why
he
should
not
bee
as
angry
for
the
eating
of
a
colde
Peacock
,
as
God
was
for
the
eating
of
an
Apple
?
And
Benedict
the
eight
,
alias
the
ninth
,
whose
custome
was
in
Woods
and
Mountaines
,
to
sacrifice
to
the
deuill
:
and
diuers
others
,
which
for
breuity
sake
I
forbeare
to
name
.
Is
it
possible
that
such
Athiests
,
and
blasphemous
wretches
,
and
worshippers
of
deuils
,
should
be
chosen
of
Christ
to
be
his
Vicars
here
on
earth
,
to
whom
hee
might
commit
the
gouernment
of
his
Church
?
Will
a
mortall
man
commit
the
gouernment
of
his
family
,
especially
if
he
loueth
his
wife
and
children
,
to
a
knowne
Ruffin
and
a
notorious
villaiue
?
Now
Christ
so
loueth
his
family
,
his
Church
,
that
to
purchase
and
redeeme
it
,
hee
gaue
his
owne
pretious
bloud
,
for
a
ransome
for
it
:
and
will
hee
now
ordaine
in
his
roome
such
notorious
Wolues
,
to
bee
the
ministeriall
heads
and
guides
thereof
?
As
for
the
rest
of
the
Popish
crue
,
both
learned
and
vnlearned
,
though
they
bee
,
as
I
must
needes
confesse
,
for
the
most
part
,
more
infected
with
superstition
,
then
with
Atheisme
,
(
albeit
neuer
did
any
Country
more
swarme
with
that
generation
,
then
doth
Italy
at
this
day
)
yet
in
blaspheming
and
debasing
the
holy
Scripture
,
they
cannot
be
farre
from
,
not
onely
giuing-way
,
and
opening
a
wide
dore
to
that
horrible
sinne
,
but
also
from
making
an
open
profession
thereof
.
6.
Thus
we
see
both
what
the
Scripture
is
,
and
also
what
they
are
that
oppose
against
the
Scripture
:
which
two
considerations
serue
much
for
the
clearing
of
the
first
proposition
.
Now
I
come
to
the
confirmation
of
the
assumption
or
second
7.
Amongst
many
of
their
doctrines
,
whereby
they
offer
open
iniurie
and
wrong
to
the
sacred
Scriptures
,
these
foure
are
the
most
principall
:
First
,
that
which
hath
beene
at
large
discoursed
in
the
former
Chapter
,
touching
the
chiefe
Iudge
of
controuersies
:
for
,
when
as
they
disable
the
Scripture
from
that
office
,
and
exalt
the
Church
,
that
is
,
the
Pope
,
as
I
haue
shewed
,
into
the
highest
throne
of
iudgement
,
what
doe
they
else
but
debase
the
Scripture
,
in
subiecting
it
to
the
Popes
wil
,
and
making
it
a
vassall
to
wayt
vpon
his
pleasure
,
and
giuing
a
greater
certainty
and
infallibility
to
the
determinations
of
his
mouth
,
speaking
out
of
his
chayre
,
then
vnto
the
infallible
and
certaine
light
of
truth
,
shining
in
the
Scriptures
?
This
is
open
wrong
to
the
Scriptures
,
and
not
onely
to
it
,
but
also
to
the
Spirit
of
God
,
the
Author
and
Enditer
thereof
;
for
,
they
which
set
vp
the
Pope
as
an
all-sufficient
and
most
competent
Iudge
,
and
pull
downe
the
Scripture
as
non-sufficient
and
incompetent
,
as
the
Romanists
doe
,
doe
they
not
aduance
the
one
,
and
disgrace
the
other
?
as
on
the
contrary
,
we
which
ascribe
all
con●petencie
of
right
,
and
sufficiencie
of
power
to
the
Scripture
,
and
denie
the
same
to
the
Pope
,
doe
we
not
disgrace
him
,
and
aduance
it
?
This
is
the
difference
in
this
poynt
betwixt
them
and
vs
,
and
their
Religion
and
ours
:
and
that
men
may
see
how
little
estimation
they
haue
of
the
Scripture
compared
with
their
Pope
,
though
the
Pope
be
a
man
vtterly
vnlettered
,
&
ignorant
euen
of
the
grounds
of
Grammar
,
much
more
of
the
grounds
of
Diuinitie
,
as
some
Baron
.
Glaber
.
Rodulph
.
Spondan
.
Annal.
Eccl.
s
.
an
.
1033.
Balaeus
.
of
them
were
:
though
he
be
a
childe
of
tenne
yeeres
of
age
,
as
Bennet
the
ninth
,
or
a
mad
Lad
not
past
eighteene
yeeres
old
,
as
Iohn
the
twelfth
;
though
he
be
an
Atheist
,
as
was
Leo
the
tenth
,
or
a
Coniurer
,
as
Iulius
the
third
:
Lastly
,
though
hee
were
a
man
destayned
with
all
manner
of
filthy
and
lewd
conuersation
,
as
a
number
of
them
were
:
yet
his
iudgement
If
quatenus
home
,
he
goe
to
hell
,
what
will
his
quatenus
Papa
doe
him
good
?
Baldus
.
must
bee
heard
and
preferred
,
because
(
forsooth
)
quatenus
Papa
,
as
he
is
Pope
,
he
cannot
erre
,
though
quatenus
homo
,
as
he
is
a
man
,
hee
be
an
Heretike
,
or
an
Atheist
,
or
a
wicked
wretch
:
or
because
Papa
est
doctor
vtriusque
legis
authoritate
,
non
scientia
.
The
Pope
is
Doctour
of
both
lawes
in
authority
,
and
not
in
knowledge
:
And
thus
by
their
Religion
,
the
holy
and
sacred
Scripture
must
giue
place
,
and
bow
the
knee
to
an
vnholy
,
sacrilegious
,
and
ignorant
Pope
oftentimes
,
and
acknowledge
him
as
Iudge
,
and
submit
it selfe
to
his
sentence
and
censure
.
8.
The
second
doctrine
of
theirs
,
whereby
they
disgrace
and
wrong
the
Scripture
,
is
that
touching
the
insufficiency
and
imperfection
thereof
:
for
they
are
not
ashamed
to
say
that
the
Scripture
is
imperfect
and
vnsufficient
of
it selfe
,
and
that
in
it
are
not
contained
all
things
needfull
to
saluation
,
but
that
a
great
part
.
yea
,
the
greatest
part
of
true
Religion
,
is
grounded
vpon
tradition
,
without
the
which
the
Church
of
GOD
could
not
bee
sufficiently
instructed
,
either
in
faith
or
manners
:
this
is
their
goodly
doctrine
:
whereas
we
on
the
other
side
hold
and
maintaine
,
that
the
Canonicall
Scripture
containeth
in
it
sufficiently
,
plainely
,
and
abundantly
all
doctrines
necessary
to
be
knowne
,
for
the
attainment
of
saluation
,
Iraen
.
li.
3.
ca.
1.
Orig.
hom.
1.
in
Ier.
com
.
in
Rom.
ca.
3.
hom.
25.
in
Mat.
Athan.
con
.
Gen.
&
ido
.
&
in
syn
.
Basil
de
confes
.
fid.
&
Ep.
80.
ad
Eustath
.
Chryso
.
hom.
1.
in
Mat.
hom.
3.
in
2.
Ep.
ad
Thes.
&c.
Cyr.
li.
12.
in
Ioh.
cap.
68.
Tert.
con
.
Hermo
.
Cypr.
Epi.
74.
ad
Pomp.
Aug.
de
doctrin
.
Christ
.
ca.
9.
&
li.
1.
cont.
lit
.
Petil.
cap.
6.
Hier.
com
.
in
Ep.
ad
tit
.
ca.
1.
&
com
.
in
ca.
1.
Hag.
Bell.
de
verbo
Del
,
l.
4.
ca.
4.
Terent.
Eunuch-Whitaker
.
Chemnit.
Morton
.
whether
they
be
positions
of
faith
,
or
directions
for
godlinesse
:
and
that
thereis
no
neede
of
any
vnwritten
traditions
,
for
the
suppliance
of
any
want
or
defect
which
is
found
therein
.
And
herein
we
haue
not
onely
all
the
ancient
Fathers
of
the
primitiue
and
purer
times
of
the
Church
our
Abbetters
,
as
Iraeneus
,
Origen
,
Athanasius
,
Basil
,
Chrysostome
,
Cyril
,
Tertullian
,
Cyprian
,
Augustine
,
Hierome
,
as
you
may
see
in
the
places
quoted
in
the
Margent
:
but
also
the
testimony
of
the
Holy
Ghost
in
the
Scriptures
,
plainely
and
directly
affirming
the
same
.
9.
That
this
imputation
of
imperfection
and
insufficiency
is
layd
by
them
vpon
the
Scripture
,
let
vs
heare
themselues
acting
their
owne
parts
:
and
first
Bellarmine
the
Ringleader
.
He
in
his
fourth
Booke
De
verbo
Dei
,
and
fourth
Chapter
,
sets
downe
this
position
,
that
the
Scriptures
without
traditions
are
not
simply
necessary
nor
sufficient
:
and
throughout
that
whole
Chapter
doth
nothing
else
but
labour
to
prooue
the
same
by
many
arguments
and
reasons
,
as
if
hee
were
not
content
barely
to
affirme
so
high
a
blasphemy
,
but
euen
(
as
the
Poet
sayth
)
Cum
ratione
insanire
,
To
be
madde
with
reason
:
and
so
are
all
his
reasons
there
vsed
,
in
very
deed
mad
reasons
,
which
my
purpose
is
not
to
spend
time
in
confuting
,
(
that
being
sufficiently
performed
by
our
great
and
learned
Champions
of
the
truth
,
which
as
yet
remaine
vnanswered
:
onely
it
is
inough
for
my
intent
to
discouer
to
all
men
his
notable
blasphemy
against
the
holy
Scriptures
,
which
not
onely
in
that
place
,
but
in
many
other
,
euidently
and
impudently
sheweth
it selfe
.
10.
Next
vnto
him
comes
in
another
great
Iesuite
,
Gregorie
de
Valentia
,
and
he
playeth
his
part
,
and
sayth
,
That
the
most
fittest
way
of
deliuering
the
doctrine
of
faith
to
the
Church
,
was
this
,
not
that
all
should
bee
committed
to
writing
,
but
that
some
things
should
be
deliuered
viua
voce
,
that
is
,
by
tradition
.
But
Cardinall
Hosius
more
plainly
and
boldly
affirmeth
,
That
the
greatest
part
of
the
Gospell
is
come
to
vs
by
tradition
,
and
that
very
title
of
it
is
committed
to
writing
:
Yea
,
it
is
reported
of
him
,
that
he
should
say
,
Melius
actum
fuisse
cum
Ecclesia
,
si
nullum
extaret
scriptum
Euangelium
,
That
it
had
beene
better
for
the
Church
,
if
there
were
no
written
Gospell
extant
.
O
blasphemy
!
and
yet
wisely
spoken
,
if
so
be
by
the
Church
,
hee
meaneth
the
Church
of
Rome
,
as
without
doubt
hee
doth
.
But
let
vs
heare
another
of
the
same
stampe
Eckius
,
I
meane
The
Lutherans
are
dolts
(
sayth
hee
)
which
will
haue
nothing
beleeued
but
that
which
is
expresse
Scripture
,
or
can
be
prooued
out
of
Scripture
:
for
all
things
are
not
deliuered
manifestly
in
the
Scriptures
,
but
very
many
are
left
to
the
determination
of
the
Church
.
Coster
another
Stage-player
of
theirs
That
which
God
himselfe
writ
,
as
the
tables
of
the
Law
;
that
which
he
commanded
others
to
write
,
as
the
Olde
and
the
New
Testament
;
and
that
which
he
neither
writ
himselfe
,
nor
rehearsed
to
others
,
but
left
it
to
themselues
as
traditions
,
the
decrees
of
Popes
,
and
Councils
.
And
then
he
concludeth
blasphemously
,
that
many
things
of
faith
are
wanting
in
the
two
former
,
neither
would
Christ
haue
his
Church
depend
vpon
them
,
but
this
latter
is
the
best
scripture
,
the
Iudge
of
controuersies
,
the
Expositor
of
the
Bible
,
and
that
whereupon
we
must
wholly
depend
.
His
words
are
these
,
Omnia
fidei
mysteria
,
ccaeeraque
credita
&
scitu
necessaria
,
●n
corde
Ecclesiae
sunt
clarissimè
exarata
,
in
membranis
tamen
tam
noui
quam
veteris
Testaments
multa
defiderantur
:
that
is
,
All
the
mysteries
of
faith
,
and
other
things
necessary
to
bee
beleeued
and
known
,
are
most
clearely
engrauen
in
the
heart
of
the
Church
,
but
in
the
leaues
of
the
Olde
and
New
Testament
,
many
things
are
wanting
.
What
can
be
more
plaine
?
Yet
Lindanus
is
more
plaine
,
for
he
calleth
Traditionem
non
scriptam
,
&c.
The
vnwritten
Homericall
moly
which
preserueth
the
Christian
faith
against
the
inchantments
of
Heretikes
,
and
the
true
touch-stone
of
true
&
false
doctrine
,
and
the
A●acian
buckler
to
be
opposed
to
all
Heretikes
,
and
in
conclusion
,
the
very
foundation
of
faith
.
To
this
fellow
adioyne
Melchior
Canus
as
a
companion
in
blasphemy
,
who
saith
,
That
many
things
belong
to
Christian
faith
,
which
are
contained
in
the
Scripture
,
neither
openly
nor
obscurely
.
To
conclude
all
in
one
summe
,
without
any
further
repetition
of
priuate
mens
opinions
,
wherein
much
time
might
be
spent
,
the
voyce
of
their
whole
Church
represented
in
the
Councill
of
Trent
,
is
this
,
That
traditions
are
to
bee
receaued
,
with
the
same
reuerence
and
affection
,
wherwith
wee
receiue
the
Scripture
it selfe
.
Thus
wee
haue
a
view
of
the
doctrine
of
the
Church
of
Rome
,
touching
the
insufficiency
of
the
holy
Scripture
,
both
in
part
and
whole
.
Out
of
all
which
,
these
two
impious
conclusions
doe
necessarily
arise
:
First
,
that
traditions
vnwritten
are
equall
,
if
not
superiour
in
dignity
and
authority
to
the
written
word
of
God
:
and
secondly
,
that
without
the
helpe
of
them
,
it
is
not
able
to
bring
vs
either
to
a
sauing
faith
in
this
life
,
or
to
the
end
of
our
faith
in
the
life
to
come
:
then
both
which
,
what
could
be
spoken
more
iniurious
either
to
the
Word
it self
,
or
to
the
Maiestie
of
that
Spirit
,
from
whom
it
proceeded
?
And
that
their
blasphemy
might
be
known
●o
all
men
,
Bellarmine
,
more
like
a
Iulian
not
simply
necessary
,
and
to
that
end
he
maketh
a
good
round
discourse
,
and
bringeth
in
long
Leaden
arguments
,
which
indeed
are
not
worth
the
answering
,
for
they
are
meere
sophisticall
collusions
,
as
any
one
of
meane
iudgement
may
easily
discerne
.
Neuerthelesse
,
by
this
we
may
see
,
what
an
honourable
opinion
and
affection
these
fellowes
beare
towards
the
Scripture
,
when
as
they
dare
to
affirme
that
they
are
not
simply
necessary
,
but
may
bee
wanting
and
remoued
without
any
great
hurt
to
the
Church
of
God
.
12.
The
third
iniurious
doctrine
,
whereby
open
disgrace
That
the
authority
of
the
Scripture
doth
depend
vpon
the
Church
,
and
not
the
Church
vpon
the
Scripture
.
And
so
by
consequent
,
that
the
Scripture
is
inferiour
to
the
Church
,
and
not
the
Church
to
the
Scripture
:
whereas
we
on
the
contrary
affirme
and
defend
,
that
the
Church
wholly
dependeth
both
for
authoritie
and
existency
vpon
the
Scripture
,
and
so
is
euery
way
inferiour
to
the
Scripture
,
and
not
the
Scripture
vpon
the
Church
.
13.
This
blasphemie
of
theirs
may
more
euidently
be
discerned
,
if
we
obserue
what
they
vnderstand
by
the
Church
,
to
wit
,
not
the
Primitiue
Church
,
which
was
in
the
time
and
immediately
Canus
loc.
lib.
2.
cap.
8.
Stapl.
doct.
princ
.
li.
9.
c.
12.
&
13.
after
the
Apostles
,
but
the
succeeding
and
present
Church
:
and
that
not
the
whole
Catholicke
Church
,
which
is
dispersed
ouer
the
world
,
but
the
Church
of
Rome
,
which
holdeth
vpon
the
Pope
as
the
Vicar
of
Christ
:
and
in
this
Church
,
not
the
whole
body
,
but
the
Pastours
and
Prelates
assembled
in
a
Councill
:
yea
,
and
lastly
,
not
the
Councill
neither
,
but
the
Pope
,
who
is
totus
in
toto
,
all
in
all
,
and
in
whome
all
the
members
meete
,
and
resolue
themselues
as
lines
in
the
center
,
as
is
before
declared
.
This
is
their
Church
:
and
to
this
Church
of
theirs
they
subiect
the
Scriptures
,
euen
the
word
of
God
to
the
Pope
of
Rome
,
that
is
,
God
himselfe
to
a
mortall
sinnefull
man
.
For
as
Nil●●
the
Archbishop
of
To
accuse
the
Scripture
,
is
to
accuse
God
,
so
to
debase
the
Scripture
,
is
to
debase
God
.
14.
That
wee
may
see
this
to
be
true
,
and
that
wee
lay
no
false
imputation
to
their
charge
,
heare
them
speake
in
their
owne
words
,
and
let
Bellarmine
leade
the
Ring
,
If
we
take
away
Bell.
de
effect
.
sacram
.
li.
2.
ca.
25.
(
saith
he
)
the
authoritie
of
the
present
Church
,
and
of
the
Councill
of
Trent
,
then
the
whole
Christian
faith
may
bee
called
in
question
:
for
the
truth
of
all
ancient
Councils
,
and
of
all
poynts
of
faith
depend
vpon
the
authority
of
the
present
Church
of
Rome
.
Marke
,
he
saith
not
vpon
the
authority
of
the
Scripture
,
but
of
the
present
church
of
Rome
;
where
he
doth
manifestly
preferre
the
authority
of
the
Church
,
before
the
Scripture
,
&
not
onely
of
the
Church
,
but
of
the
Church
of
Rome
,
as
if
there
were
no
Church
but
that
:
and
not
the
Church
of
Rome
;
as
it
was
,
in
the
purer
and
primer
times
,
but
the
present
Church
corrupted
,
and
depraued
with
infinite
errours
.
Againe
,
in
another
place
he
concludeth
,
That
the
Scriptures
doe
depend
vpon
Bell.
li.
4.
de
not
.
Eccles.
ca.
2.
the
Church
,
and
not
the
Church
on
the
Scriptures
:
which
position
he
confesseth
in
the
same
place
,
to
haue
beene
in
other
places
maintained
by
him
.
And
yet
elsewhere
he
disclaimeth
exore
suo
,
by
his
owne
iudgement
,
he
,
and
all
the
rest
are
guilty
of
most
grosse
and
intolerable
blasphemie
.
But
that
you
may
see
that
it
is
the
generall
receiued
doctrine
of
them
all
,
for
the
most
part
;
heare
others
as
well
as
him
,
vttering
their
spleene
against
the
Scriptures
.
Siluester
Prierias
saith
,
that
Indulgences
are
warranted
vnto
vs
not
by
the
authority
of
the
Scripture
,
but
by
the
authority
of
the
Church
,
and
Pope
of
Rome
,
which
is
greater
.
And
againe
,
That
the
Scripture
draweth
it
strength
and
authority
from
the
Church
and
Bishop
of
Rome
.
Eckius
saith
,
that
the
Scripture
Eckius
Ench.
de
author
.
Eccles.
resp.
3.
ad
obiect
.
Haret
.
Pighius
de
Hier.
Eccles.
li.
1.
ca.
2.
was
not
authentical
,
but
by
the
authority
of
the
Church
:
and
putteth
this
proposition
among
hereticall
assertions
,
The
authority
of
the
Scripture
is
greater
then
the
Church
.
Pighius
also
affirmeth
the
same
,
that
all
the
authoritie
of
Scriptures
doth
necessarily
depend
vpon
the
authority
of
the
Church
:
and
calleth
all
that
hold
the
contrary
in
scorne
,
Scriptuarij
,
that
is
,
Scripture-men
,
or
such
as
maintaine
the
Scripture
.
Cardinall
Hosius
goeth
Hos.
lib.
3.
de
auther
.
Scriptur
.
further
,
and
commendeth
a
blasphemous
speech
of
one
Hermannus
,
as
a
godly
saying
,
That
the
Scriptures
are
of
no
more
force
then
Aesops
Fables
,
without
the
testimonie
of
the
Church
:
and
addeth
presently
of
his
owne
,
that
vnlesse
the
Churches
authority
did
commend
vnto
vs
the
Canonicall
Scripture
,
it
should
bee
of
little
account
with
vs
.
The
like
is
deliuered
Coclaeus
replicat
.
cont.
Bul.
c.
2.
Canus
.
loc.
l.
2.
c.
8.
Staplet
.
Doctrin
.
Princip.
l.
9.
c.
1.
Andrad
.
defens
.
Trid.
Concil.
l.
3.
Canis
.
catech.
cap.
3.
sect.
16.
Bel.
de
Concil.
lib.
2.
cap.
12.
Andrad
.
Staplet
.
by
Coclaeus
,
by
Canus
,
Stapleton
,
Andradius
,
Canisius
,
and
generally
all
other
of
that
side
that
handle
that
question
.
15.
Onely
to
palliate
the
matter
,
they
bring
in
a
distinction
,
to
wit
,
that
this
dependance
of
the
Scriptures
authority
vpon
the
Church
is
,
quoad
nos
,
in
respect
of
vs
,
not
qu●adse
,
in
respect
of
it selfe
,
and
declaratiuè
,
for
declaration
sake
,
not
effectiuè
,
as
the
cause
thereof
:
which
distinction
first
implieth
a
contradiction
,
for
the
authority
of
a
thing
is
quoad
extra
,
in
respect
of
others
,
not
quoad
intra
,
in
respect
of
it selfe
,
that
is
,
rather
to
be
termed
dignitie
and
excellencie
,
then
authority
:
secondly
,
that
being
granted
,
yet
it
importeth
a
falshoode
in
them
,
and
concludeth
directly
our
purpose
,
for
by
it
the
last
resolut
on
of
our
faith
should
not
bee
into
the
Scripture
,
but
into
the
authority
of
the
Church
,
which
is
contrary
both
to
truth
,
and
to
their
owne
principles
.
For
why
doe
they
attribute
propugnare
acerrimè
▪
strongly
hold
,
&
stoutly
Sacrob●sc
def.
Bell.
par.
1.
c.
6.
maintaine
a
doctrine
contrary
to
the
word
of
God
,
and
yet
bee
no
Heretike
,
vnlesse
the
opposite
to
that
opinion
,
be
defined
by
the
Church
in
his
time
?
16.
The
fourth
and
last
doctrine
whereby
they
offer
iniurie
Michael
Medin
.
Christian
.
par●n
.
lib.
7.
cap.
17.
Abbas
Panorm.
extra
.
de
diuort
.
cap.
●in
.
Fel●●
.
de
constitut
cap.
statut
.
canon
.
but
euen
confirme
and
auouch
.
For
thus
they
teach
,
Potestas
in
diuinas
leges
ordinariè
in
Romano
Pontifice
residet
,
Power
ouer
the
lawes
of
God
remaineth
ordinarily
in
the
Pope
of
Rome
:
and
that
the
Pope
may
dispense
against
the
Apostles
,
yea
,
against
the
new
Testament
vpon
great
cause
,
and
also
against
all
the
precepts
of
the
olde
Testament
.
The
reason
whereby
they
confirme
this
braue
doctrine
,
is
this
,
that
where
the
reason
of
the
law
faileth
,
there
the
Pope
may
dispense
,
but
the
reason
of
the
law
always
faileth
,
where
he
iudgeth
it
to
faile
,
(
for
speaking
definitiuely
,
he
cannot
erre
)
therefore
the
Pope
may
dispense
with
the
precepts
of
the
Olde
&
New
Testament
,
where
,
and
when
he
list
.
Now
,
what
can
be
more
iniurious
to
the
Scripture
then
this
?
for
first
,
they
set
the
Pope
aboue
the
scriptures
,
because
he
that
taketh
vpon
him
to
dispense
with
the
law
of
another
,
challengeth
to
himselfe
a
greater
authority
then
the
other
,
according
as
their
owne
rule
is
,
In
praecepto
superioris
non
debet
dispensare
Anton.
par.
3.
tit
.
22.
●●
.
6.
inferior
,
The
inferiour
may
not
dispense
with
the
commandement
of
the
superiour
.
Secondly
,
they
equall
him
to
God
himselfe
,
for
whereas
there
is
no
exception
nor
exemption
from
the
law
of
God
:
but
this
Nisi
deus
aliter
voluerit
,
Except
God
otherwise
appoynt
,
they
instead
thereof
put
in
this
exception
,
Nisi
Papa
aliter
voluerit
.
And
lastly
,
they
make
the
law
of
God
a
maimed
&
an
imperfect
law
,
in
that
(
as
their
diuinity
is
)
it
cannot
giue
sufficient
direction
to
mans
life
,
for
practice
of
duties
and
auoyding
of
sinnes
,
in
all
cases
,
without
the
Poprs
dispensation
,
and
the
interposition
of
his
superwise
authority
.
17.
From
their
iniurious
doctrines
,
l●t
vs
come
to
their
malicious
practice
against
the
Scripture
,
that
both
by
their
precepts
and
practice
,
their
enmity
to
the
Scriptures
may
fully
appeare
.
First
therefore
,
whereas
the
language
wherein
the
Scriptures
were
originally
written
,
is
indeed
the
true
Scriptures
,
because
that
is
the
immediate
dialect
of
the
holy
Ghost
,
and
the
translations
of
it
into
other
tongues
,
are
no
farther
to
bee
regarded
then
as
they
agree
with
the
originall
;
yet
the
Church
of
Rome
,
in
the
Councill
of
Trent
,
hath
canonized
18.
Besides
,
those
corruptions
which
are
supposed
to
be
in
M●lin
.
in
1.
Tho.
page
399.
Poss
.
Bibl.
select
.
lib.
3.
ca.
6.
the
originals
,
are
either
none
at
all
,
as
may
easily
be
prooued
,
and
is
already
sufficiently
by
our
learned
Diuines
:
or
else
such
as
are
not
of
that
weight
to
derogate
from
the
perfection
of
the
Scripture
in
things
pertaining
to
faith
and
good
Poss
.
ibid.
Sixt.
Senen
.
Bibl.
sanct
li.
8.
p.
318
manners
;
as
Posseuine
and
Sixtus
Senensis
confesse
,
or
at
least
are
but
errours
of
the
Writers
,
which
no
Booke
is
free
from
,
growing
either
from
humane
infirmity
,
or
from
the
mistaking
of
the
letters
in
the
Greeke
,
and
prickes
in
the
Hebrew
;
which
last
is
but
a
late
inuention
of
the
Massorites
,
and
no
essentiall
part
of
the
Text
:
whereas
on
the
contrary
,
the
errours
which
are
extant
i●
the
vulgar
Latine
,
are
many
of
them
contrary
to
the
grounds
of
faith
:
as
that
one
for
all
,
in
the
third
of
Genesis
,
where
the
Latine
readeth
,
ipsa
conteret
caput
tuum
,
she
shall
bruise
thy
head
:
which
they
apply
vnto
the
Virgin
Marie
,
being
in
the
originall
ipse
his
,
and
in
the
Septuag●nt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Hee
,
vnderstanding
Christ
our
Sauiour
.
Here
wee
see
a
fundamentall
poynt
of
saith
ouerthrowne
,
not
onely
in
accommodating
a
Prophecy
of
Christ
vnto
the
Virgin
his
mother
,
but
also
in
ascribing
vnto
her
the
worke
of
our
Redemption
,
signified
by
the
bruising
of
the
Serpents
head
.
And
as
in
this
,
so
in
many
other
places
,
which
I
willingly
for
breuitie
sake
●uerpasse
.
And
yet
for
all
this
,
by
their
doctrine
and
practice
,
their
Latine
Translation
is
onely
authenticall
.
Yea
,
so
impudent
is
a
Bishop
of
theirs
,
that
setting
forth
the
Bible
in
diuers
Languages
,
he
placeth
the
vulgar
Latine
betwixt
the
Hebrew
and
the
Greeke
,
as
Christ
betwixt
two
theeues
,
as
blasphemousl●
19.
To
which
adde
second
,
no
wh●t
inferiour
to
the
former
,
bonum
est
sui
diffusiuum
,
good
inclineth
naturally
to
spreade
it selfe
,
and
therfore
the
restriction
thereof
is
violence
and
force
offered
to
the
nature
of
it
,
and
truth
cannot
abide
to
bee
imprisoned
,
but
loueth
liberty
.
This
is
true
in
all
naturall
,
good
,
and
true
things
,
but
much
more
in
this
supernaturall
good
,
and
truth
,
which
as
Origen●
well
noteth
,
was
not
written
for
a
few
▪
as
Platoes
Bookes
were
,
but
for
the
people
and
multitude
,
yea
,
for
the
veriest
Ideots
,
and
women
,
and
children
,
as
the
Fathers
affirme
.
20.
And
yet
these
presumptuous
Romanists
forbid
the
reading
of
the
Scripture
among
the
people
;
one
of
them
affirming
,
That
it
was
the
deuils
inuention
to
permit
the
people
to
reade
the
Bible
:
Another
,
That
he
knew
certaine
men
to
be
possessed
of
the
deuill
,
because
being
but
Husband-men
,
they
were
able
to
discourse
of
the
Scriptures
:
All
teaching
,
that
it
is
the
ground
of
Heresie
,
and
that
Lay
men
are
no
better
then
Hogs
and
Dogs
:
and
therefore
these
precious
pearles
not
to
be
committed
vnto
them
,
and
that
the
Scripture
to
a
Lay
man
is
as
a
sword
in
a
mad
mans
,
or
a
knife
in
a
Childes
hand
.
Thus
they
practise
to
imprison
the
Scriptures
within
the
Priests
cells
,
or
Monkes
cloysters
,
which
were
giuen
by
God
,
to
be
the
light
of
the
world
:
and
yet
(
which
is
to
be
noted
)
in
Queene
Maries
bloudy
and
blinde
daies
,
such
as
could
dispend
a
certaine
summe
of
mony
by
the
yeare
,
might
reade
the
Bible
,
without
any
speciall
dispensation
;
as
if
heresie
builded
her
nest
rather
in
the
brest
of
the
poore
man
,
then
of
the
rich
,
or
,
as
if
the
rich
were
lesse
carnall
then
the
poore
:
and
thus
these
saucy
fellowes
handle
the
sacred
Scripture
at
their
pleasure
,
being
rightly
to
be
branded
with
the
name
of
Heretikes
,
whom
Epiphanius
generally
calleth
Lucifugae
,
because
they
cannot
abide
the
light
of
the
Scriptures
,
but
fly
from
them
as
Owles
and
Bats
from
the
light
.
21.
Another
practice
of
theirs
is
against
the
sense
of
the
Scripture
,
as
the
two
former
were
against
the
letter
,
that
neither
the
body
nor
the
soule
thereof
might
be
left
vnuiolated
:
and
this
is
in
respect
of
the
learned
,
to
bar
them
vp
from
controuling
their
errours
,
as
the
other
were
in
respect
of
the
simple
,
to
keepe
them
from
once
looking
into
them
.
Their
policy
in
this
,
is
to
interdict
all
senses
and
expositions
of
the
Scripture
,
saue
such
as
agree
with
the
Church
of
Rome
,
and
are
allowed
by
the
Pope
of
Rome
:
this
is
the
interdiction
of
the
Councill
of
●rent
,
and
is
grounded
vpon
a
false
interpretation
I
beleeue
the
Catholike
Church
:
for
,
as
Stapleton
saith
,
The
literall
sense
of
that
article
is
,
that
thou
beleeuest
whatsoeuer
the
Catholike
Church
holdeth
and
teacheth
.
And
Cardinall
Hosius
,
If
any
man
haue
the
interpretation
of
the
Church
of
Rome
,
though
he
know
not
whether
and
how
it
agreeth
with
the
words
of
the
scripture
,
notwithstanding
he
hath
Ipsissimum
verbum
Dei
.
Now
,
by
the
Catholike
Church
they
meane
the
Romane
Church
,
or
rather
the
Romane
Bishop
,
as
I
haue
shewed
:
for
as
Siluester
sayth
,
The
power
of
the
Catholike
Church
remaineth
onely
in
him
.
And
as
Stapleton
,
The
foundation
of
our
Religion
is
of
necessity
placed
vpon
the
authority
of
this
mans
teaching
:
and
therfore
one
●aith
,
that
the
Pope
may
change
●he
Gospell
,
and
giue
to
it
according
to
place
and
time
,
another
sense
:
Yea
,
a
blasphemous
Cardi●all
is
b●ld
to
say
,
That
if
a
man
did
not
beleeue
that
Christ
is
very
God
and
Man
,
and
the
P●pe
thought
the
same
,
he
should
not
be
condemned
.
This
is
a
tricke
p●ssing
all
other
,
whereby
they
not
onely
make
sure
worke
with
the
Scripture
,
that
it
neuer
doe
them
hurt
,
but
also
fashion
the
sacred
and
diuine
sense
thereof
,
vnto
their
fond
and
foolish
fancies
,
and
make
it
speake
,
not
what
the
Holy
Ghost
intendeth
,
but
what
they
imagine
.
Nay
,
they
are
Cusan
.
ep.
2.
3.
7.
so
impudent
as
to
say
,
That
the
Scripture
is
fitted
to
the
time
,
and
variably
vnderstood
,
the
sense
thereof
being
one
while
this
,
and
another
while
that
,
according
as
it
pleaseth
the
Church
to
change
her
iudgement
.
Can
there
be
a
greater
disgrace
to
the
Scripture
then
this
is
?
22.
Adde
to
these
yet
another
deuice
which
is
far
worse
then
23.
And
to
beginne
at
the
beginning
of
the
Bible
,
Genes.
1.
16.
It
is
written
,
God
created
two
great
Lights
,
the
greater
to
rule
the
day
,
and
the
lesser
to
rule
the
night
:
that
is
(
saith
Innocentius
God
ordained
in
the
Firmament
of
the
Catholike
Church
two
dignities
,
to
wit
,
the
Pontificiall
dignitie
,
and
the
Regall
:
But
that
to
gouerne
the
day
,
that
is
,
the
Spiritualty
,
and
is
the
greater
:
and
this
to
rule
the
night
,
that
is
the
Carnalty
,
and
is
the
lesser
;
so
that
how
great
difference
is
betwixt
the
Sunne
,
and
the
Moone
,
so
great
is
there
betwixt
the
Bishop
of
Rome
,
and
a
King
,
that
is
,
according
to
the
Glosse
vpon
the
same
place
,
seuen
and
fiftie
times
.
So
in
the
3.
Hee
shall
breake
thy
head
,
or
tread
vpon
thy
head
,
which
is
the
first
and
principall
promise
of
the
Messiah
,
they
contrary
both
to
the
Hebrew
,
and
Septuagint
,
translate
and
expound
it
,
Ipsa
,
She
shall
:
applying
vnto
the
Virgin
Mary
,
that
which
properly
belongeth
vnto
Christ
,
euen
the
worke
of
our
Redemption
.
And
this
interpretation
and
translation
of
that
place
is
approued
by
the
Councill
of
Trent
,
in
approuing
the
vulgar
Latine
verbe
of
the
Masculine
gender
,
is
ioyned
with
a
Nowne
of
the
foeminine
;
to
signifie
,
that
a
woman
should
breake
the
serpents
head
,
but
not
by
her selfe
,
but
by
her
sonne
:
and
is
also
so
translated
by
our
Doway
Translatours
in
English
.
24.
So
againe
,
that
place
in
the
Psalme
,
Psal.
91.
13.
Thou
shalt
walke
vpon
the
Aspe
and
the
Cockatrice
,
and
shalt
tread
vpon
the
Lion
and
the
Dragon
:
Pope
Alexander
the
third
interpreted
it
of
himselfe
,
and
the
Emperour
,
applying
the
promise
Not
to
thee
,
but
to
Peter
:
the
holy
Father
treading
on
his
necke
,
replied
;
Et
mihi
&
Petro
,
Both
to
mee
and
to
Peter
.
Which
storie
,
though
it
bee
branded
by
Baronius
with
the
marke
of
a
fable
,
yet
it
is
auouched
by
a
full
Iurie
of
witnesses
,
and
especially
two
,
Gennadius
the
Patriarke
Esay
49.
23.
They
shall
worship
towards
the
face
of
the
earth
,
and
licke
the
dust
of
thy
feete
,
as
a
Prophecie
of
the
Popes
sublimitie
.
For
,
saith
Turrian
the
Iesuite
,
Where
is
this
verified
,
but
25.
But
yet
heare
them
which
are
more
strange
and
ridiculous
:
In
the
28.
of
Esay
,
16.
verse
wee
read
,
Behold
,
I
will
lay
in
Sion
a
stone
,
a
tried
stone
,
a
precious
corner
stone
,
a
sure
foundation
.
This
all
know
,
being
taught
by
the
interpretation
of
S.
Peter
,
1.
Pet.
2.
6.
is
to
be
vnderstood
of
Christ
only
and
Sedes
Romana
,
The
Roman
Sea
.
Againe
,
we
read
,
Iere.
26.
14.
Behold
,
I
am
in
your
hands
,
doe
with
mee
as
you
thinke
good
and
right
.
This
Text
Bonauenture
alledgeth
,
to
proue
,
that
Christ
is
in
that
the
children
of
Iudah
and
Israel
shall
be
gathered
together
,
and
appoint
themselues
one
head
,
answerable
to
that
,
Ioh.
10.
16.
There
shall
be
one
fold
and
one
Pope
is
the
head
of
the
Church
.
Againe
,
Cant.
5.
11.
His
head
is
as
fine
gold
.
And
Cant.
7.
5.
Thy
head
is
like
the
mount
Carmel
.
One
of
which
is
the
speech
of
the
Church
to
Christ
,
and
the
other
of
Christ
to
the
Church
:
but
Bellarmine
The
Bridegrome
compareth
the
head
of
his
Spouse
to
mount
Carmel
,
because
though
the
Pope
be
a
great
mountaine
,
yet
he
is
nothing
but
earth
,
that
is
,
a
man
:
and
the
Bride
compareth
the
Bridegromes
head
to
the
best
gold
,
because
the
head
of
Christ
is
God
.
26.
But
let
vs
come
a
little
to
the
new
Testament
:
are
they
any
thing
more
shie
and
cautelous
in
this
then
in
the
olde
?
Heare
and
then
iudge
.
Matth.
28.
18.
our
Sauiour
saith
to
his
Disciples
,
All
power
is
giuen
vnto
me
in
heauen
and
earth
.
This
in
the
booke
of
Ceremonies
,
is
expounded
of
Laterane
,
Luc.
22.
38.
the
Apostles
say
vnto
Christ
,
Behold
two
swords
:
and
he
answered
,
It
is
sufficient
.
By
this
place
of
Scripture
,
Boniface
the
eighth
challenged
to
himselfe
both
temporall
and
ecclesiasticall
authority
,
because
Christ
said
two
swords
were
sufficient
,
and
bade
Peter
not
cast
Stella
,
Maldonate
,
and
Arias
Montanus
.
But
what
are
these
to
a
Pope
that
cannot
erre
,
and
to
such
an
Emminent
Cardinall
as
Bellarmine
is
?
So
likewise
,
they
expound
that
Text
,
Matth.
17.
24.
Solue
pro
te
&
me
,
Pay
for
thee
and
me
:
To
signifie
,
that
Christs
family
hath
two
heads
,
to
wit
,
Christ
and
Peter
,
because
they
two
onely
payd
,
and
that
Peter
was
chiefe
ouer
the
rest
of
the
Apostles
,
because
none
of
the
rest
payd
:
as
if
paying
of
tribute
was
a
signe
of
preeminence
,
and
not
rather
of
subiection
,
as
Iansenius
expounds
it
.
So
Baronius
alledgeth
that
of
Act.
10.
13.
Arise
,
Peter
,
kill
and
eate
,
to
proue
the
Popes
power
to
excommunicate
the
Venetians
.
Kill
,
that
is
,
excommunicate
,
and
eate
,
that
is
,
bring
them
to
the
obedience
of
the
Church
of
Rome
.
This
is
goodly
stuffe
indeede
:
sure
they
stand
in
neede
of
arguments
to
proue
their
cause
,
that
are
driuen
to
these
silly
shifts
.
So
our
Country-man
Fisher
,
to
proue
iustification
by
workes
,
alledgeth
that
Text
of
S.
Peter
,
1.
Pet.
4.
8.
Loue
couereth
the
multitude
of
sinnes
,
which
he
expounds
thus
,
that
loue
expiateth
and
purgeth
away
the
guilt
of
our
sinnes
in
the
sight
of
God
,
contrary
to
the
direct
sense
of
the
holy
Ghost
,
Pro.
10.
12.
27.
It
is
a
wonder
to
see
,
how
both
Bellarmine
and
all
the
Patrones
of
Purgatory
wring
and
wrest
the
Scripture
,
to
vnderprop
the
Popes
Kitchin
:
The
Scripture
cannot
name
fire
and
purging
,
but
presently
there
is
Purgatory
,
as
Esay
Phil.
2.
10.
Apoc.
5.
3.
but
there
is
Purgatory
:
and
yet
they
themselues
confesse
,
that
they
know
not
whether
it
be
vnder
the
earth
or
no
,
because
the
Church
hath
not
yet
defined
where
it
is
.
And
Bellarmine
bringeth
in
eight
diuers
This
man
going
into
a
strange
Country
,
signifieth
the
soule
(
say
they
)
which
by
death
departeth
out
of
this
world
:
his
leauing
authority
with
his
seruants
,
signifieth
,
that
he
commandeth
his
executors
,
to
procure
with
his
goods
the
prayers
&
suffrages
of
the
Church
,
whereby
he
may
be
freed
from
Purgatory
:
hee
commandeth
the
Porter
to
watch
,
that
is
,
he
giueth
part
of
his
goods
to
his
Pastor
,
that
he
may
diligently
sacrifice
for
him
by
saying
Masse
.
Who
can
doubt
of
Purgatory
,
that
is
thus
authentically
proued
?
The
second
place
is
in
the
8.
Psalme
7.
Thou
hast
put
all
things
vnder
his
feete
,
fowles
of
the
ayre
,
that
is
(
say
they
)
the
Angels
in
heauen
,
beasts
of
the
field
,
that
is
,
the
godly
in
this
life
,
and
fish
of
the
Sea
,
that
is
,
the
soules
in
Purgatory
.
Here
is
a
proofe
of
Purgatory
worthy
the
noting
.
28.
And
thus
much
for
a
taste
of
their
false
and
foolish
expositions
;
these
being
not
the
hundreth
part
of
them
,
which
are
found
in
their
writings
.
Let
all
men
iudge
now
,
whether
these
men
deale
well
with
the
Scriptures
or
no
,
and
whether
they
be
friends
or
enemies
to
the
sacred
word
of
God
,
&
the
Spirit
of
God
that
animateth
it
,
that
dare
thus
wretchedly
abuse
it
at
their
pleasures
,
and
wring
it
like
a
nose
of
waxe
,
into
any
shape
to
make
it
serue
their
purpose
.
Erasmus
placeth
Paul
,
Tit.
3.
10.
Haereticum
hominem
Shunne
an
Heretike
after
the
first
or
second
admonition
:
but
he
construed
it
thus
,
De
vita
supple
tolle
,
that
is
,
Kill
an
Heretike
after
,
&c.
This
fellow
by
Erasmus
opinion
,
was
worthy
of
a
Garland
,
or
rather
of
a
Cockscomb
for
his
witty
exposition
:
and
so
was
he
also
,
that
being
asked
where
hee
found
the
Virgin
Mary
in
the
olde
Testament
,
answered
,
In
the
first
of
Genesis
,
in
this
Text
:
Deus
vocauit
congregationem
aquarum
Maria.
But
I
must
not
be
so
sawcy
with
Popes
and
Cardinalls
.
I
iudge
them
not
therefore
,
but
leaue
them
to
the
iudgement
of
God
.
29.
Their
last
practice
against
the
Scriptures
,
is
their
adding
to
and
detracting
from
it
at
their
pleasure
,
whatsoeuer
either
distasteth
their
Pallate
,
or
may
seeme
to
make
for
their
profit
:
which
notwithstanding
hath
a
wo
denounced
against
it
.
And
Papa
potest
tollere
ius
diuinum
ex
parte
,
non
in
totum
,
The
Pope
may
take
away
(
say
they
)
the
lawe
of
God
in
part
,
but
not
in
whole
;
and
if
hee
may
take
away
,
then
may
he
adde
also
:
for
the
same
reason
is
of
both
,
and
one
is
as
lawfull
as
the
other
;
for
adding
,
marke
their
practice
,
the
Councill
of
Trent
,
together
with
most
of
the
Iudith
,
Wisedome
,
Tobias
,
Ecclesiasticus
,
depositarij
&
custodes
eloquiorum
Dei
,
as
Tollet
the
Tollet
com
.
in
Rom.
3.
2.
Iesuite
names
them
,
that
is
,
The
keepers
and
treasurers
of
the
holy
Scriptures
,
and
to
whome
were
committed
the
Oracles
of
God
,
Rom.
3.
2.
These
Iewes
,
I
say
,
neuer
admitted
of
these
Books
as
Canonical
,
and
the
Fathers
for
the
most
part
,
though
they
held
them
Bookes
profitable
for
instruction
of
manners
,
yet
dispunged
them
out
of
the
Canon
,
as
not
of
sufficient
authority
to
proue
any
poynts
of
faith
,
as
is
confessed
by
Bellarmine
Epiphanius
,
Hilarius
,
Ruffinus
,
and
Hierom
,
and
by
Melchior
Canus
,
nominating
besides
the
former
,
Melito
,
Origen
,
Damascene
,
Athanasius
,
accompanied
with
many
other
Diuines
,
as
he
saith
:
and
besides
,
the
Bookes
themselues
,
by
many
pregnant
proofes
deriued
out
of
their
owne
sides
,
doe
be
wray
that
they
are
not
of
the
same
spirit
the
Canonicall
Scripture
is
of
.
30.
Againe
,
they
adde
to
the
Scriptures
thei●
Decretals
and
Traditions
.
Innocentius
the
third
,
commanded
the
Canon
of
the
Masse
to
be
held
equall
to
the
words
of
the
Gospell
,
and
it
is
in
one
of
their
Bookes
,
Inter
Canonicas
Scripturas
decretales
Epistolae
connumerantur
,
(
that
is
)
The
Decretall
Epistles
are
numbred
among
these
Canonicall
Scriptures
.
As
for
Traditions
,
I
haue
shewed
before
,
that
it
is
a
decree
of
the
Councill
of
Trent
,
that
they
are
to
be
receiued
with
as
great
affection
of
piety
and
reuerence
,
as
the
written
Word
of
God
.
Againe
,
they
adde
vnto
the
Scripture
,
when
they
take
vpon
them
to
make
new
articles
of
faith
,
which
haue
no
ground
nor
footing
in
the
Scriptures
:
for
vnto
the
twelue
articles
of
the
Apostles
Creed
,
the
Councill
of
Trent
addeth
twelue
more
,
as
may
appeare
in
the
Bull
of
Pius
the
fourth
,
in
that
publike
31.
As
for
their
detracting
and
taking
away
,
they
shew
themselues
no
lesse
impudent
,
for
they
haue
taken
away
the
second
Commandement
,
as
appeareth
in
diuers
of
their
Catechismes
and
Masse-bookes
,
because
it
cutteth
the
throat
of
their
Idolatry
wholly
out
of
the
Decalogue
:
and
to
make
vp
the
number
of
tenne
,
they
diuide
the
last
Commandement
into
two
,
contrary
to
all
reason
and
authority
:
Yea
,
so
impudent
32.
To
the
which
if
we
adde
their
open
blasphemies
and
horrible
reproches
wherewith
in
plaine
downe-right
blowes
they
rent
and
teare
in
pieces
,
or
at
least-wise
besmeare
and
defile
these
holy
writings
,
then
their
malice
against
them
will
bee
knowne
to
all
men
,
and
there
will
bee
no
vizard
left
to
maske
it
withall
.
To
conclude
therefore
,
some
of
them
call
the
Scripture
a
dumbe
Iudge
,
some
a
dead
Letter
,
and
without
a
Soule
,
others
,
dead
Inke
,
others
,
a
Nose
of
Waxe
,
to
be
wreathed
this
way
,
or
that
way
:
others
say
,
that
it
is
no
better
then
Aesops
Fables
,
without
the
authority
of
the
Church
:
all
of
them
ioyne
in
this
,
that
it
is
not
simply
necessary
,
that
it
was
written
not
to
rule
our
faith
,
but
to
be
ruled
by
it
,
and
that
Christ
neuer
commanded
his
Apostles
to
write
any
Scripture
,
and
that
it
is
subiect
and
inferiour
to
the
Church
:
all
these
,
and
many
other
bitter
and
blasphemous
speeches
they
belch
out
against
the
Scripture
:
whereby
they
plainely
bewray
their
cankred
hatred
against
the
Scripture
;
and
all
because
they
finde
it
contrary
to
their
humour
,
and
an
enemie
to
their
Religion
.
33.
Thus
the
Minor
proposition
in
this
demonstration
is
,
I
hope
,
sufficiently
prooued
,
to
wit
,
that
the
Religion
of
the
Church
of
Rome
doth
professedly
disgrace
the
holy
Scripture
,
as
both
by
their
doctrine
,
their
practice
,
and
their
blasphemous
speeches
against
it
,
doth
manifestly
appeare
:
and
so
the
conclusion
is
of
necessary
and
vndeniable
consequence
,
that
therefore
it
deserueth
to
be
suspected
and
reiected
of
all
those
that
professe
themselues
to
be
friends
to
the
Scripture
,
and
hope
from
it
either
consolation
in
this
life
,
or
saluation
in
the
life
to
come
.
MOTIVE
.
VII
.
That
Religion
is
to
be
abhorred
,
which
maintaineth
,
commandeth
,
and
practiseth
grosse
and
palpable
Idolatry
;
but
so
doth
the
Religion
of
the
Church
of
Rome
:
Ergo
,
&c.
WHen
I
consider
the
fearefull
Idolatry
of
the
Church
of
Rome
,
which
for
that
cause
is
called
The
Whore
of
Babylon
,
and
The
Mother
of
fornications
,
Reuel
.
17.
1.
2.
I
in
all
deceiueablenesse
of
vnrighteousnesse
,
and
that
God
should
send
vpon
strong
delusion
to
beleeue
lies
:
I
turne
my
wondering
at
their
sottishnesse
into
the
admiration
at
Gods
Iustice
and
Truth
:
the
one
in
punishing
their
contempt
of
his
Gospell
,
with
such
a
giddinesse
of
spirit
:
and
the
other
in
making
good
his
owne
word
after
such
an
euident
and
manifest
manner
,
that
there
by
it
most
clearely
appeareth
,
that
the
Pope
of
Rome
is
that
Man
of
sinne
,
and
Sonne
of
perdition
there
spoken
of
,
euen
that
Antichrist
which
exalteth
himselfe
aboue
all
that
is
called
God
,
and
sitteth
in
the
Temple
of
God
,
as
if
he
were
God
.
As
this
appeareth
in
many
grosse
errors
which
they
hold
,
so
in
none
more
,
then
in
the
horrible
idolatry
practised
and
preached
,
&
defended
in
this
Antichristian
Church
;
of
which
I
may
truely
say
,
as
Plutarch
said
of
the
heathen
,
they
mingle
heauen
with
earth
,
because
they
made
Gods
of
men
,
&
men
of
Gods
:
So
these
,
whilst
they
giue
diuine
worship
to
earthly
creatures
,
as
the
crosse
&
pictures
of
Christ
,
and
to
the
Saints
in
heauen
;
or
attribute
earthly
affections
,
to
heauenly
creatures
,
make
a
plaine
mixture
of
heauen
and
earth
,
spoyling
the
Creatour
of
his
honour
,
due
vnto
his
Dietie
,
and
adorning
the
creature
therewith
;
and
ascribing
that
vnto
men
,
which
is
onely
proper
vnto
God
.
That
the
Church
of
Rome
is
guilty
of
this
impiety
,
I
hope
by
Gods
grace
so
to
proue
in
this
Motiue
,
that
no
Iesuite
(
though
neuer
so
subtill
)
shall
bee
able
with
any
shew
of
sound
reason
to
hisse
against
.
2.
The
first
proposition
in
this
Argument
,
though
it
be
of
an
Idoll
is
nothing
in
the
world
,
and
thereupon
,
some
may
peraduenture
conclude
,
that
Idolatrie
is
a
matter
of
nothing
,
and
a
small
and
triuiall
sinne
:
I
will
therefore
very
briefly
shew
the
greatnesse
and
haynousnesse
of
this
sinne
,
and
how
odious
and
abominable
it
is
in
the
sight
of
God
.
As
touching
therefore
that
phrase
of
Saint
Paul
,
An
Idoll
is
nothing
,
it
is
not
to
bee
vnderstood
,
either
in
respect
of
matter
,
for
euery
Idoll
hath
a
materiall
being
,
is
nothing
in
respect
of
that
which
it
is
intended
to
bee
,
that
is
,
that
it
is
no
God
,
nor
hath
any
part
of
the
Diuinitie
in
it
,
which
deserueth
to
bee
worshipped
:
or
that
it
is
nothing
in
regard
of
efficacie
and
power
,
that
is
,
as
the
Psalmist
speaketh
,
is
not
able
to
doe
either
good
or
bad
,
to
hurt
,
or
to
helpe
;
to
saue
,
or
to
kill
:
and
this
interpretation
is
authorized
by
S.
Augustine
and
S.
Chrysostome
,
There
are
Idols
indeede
,
but
they
can
doe
nothing
,
neither
are
they
Gods
:
the
other
thus
,
Sunt
Idola
,
sed
ad
salutem
nihil
sunt
,
There
are
Idols
,
but
they
auaile
nothing
to
the
attaynement
of
saluation
:
and
it
is
also
approued
by
many
other
Expositors
,
both
ancient
and
moderne
Protestants
and
Papists
,
and
is
most
agreeable
to
the
whole
current
of
the
Text.
This
then
that
S.
Paul
saith
,
That
an
Idoll
is
nothing
,
is
both
so
farre
from
extenuating
the
sinne
of
Idolatrie
,
that
it
aggrauateth
the
same
,
and
also
so
farre
from
clearing
the
Church
of
Rome
from
the
guilt
of
that
crime
,
that
it
rather
layeth
a
greater
stayne
thereof
vpon
it
.
3.
As
for
the
greatnesse
of
the
sinne
,
it
may
appeare
by
three
considerations
;
first
,
of
the
precept
:
for
there
is
no
one
commandement
of
the
Law
so
frequent
in
the
whole
Scripture
,
and
so
strictly
vrged
,
and
mounded
and
fenced
about
with
so
many
reasons
,
as
that
is
against
Idolatrie
:
as
we
may
see
in
the
Decalogue
.
Secondly
,
in
respect
of
the
punishment
spirituall
forn●cation
and
adulterie
,
because
the
Idolater
4.
But
let
vs
come
to
the
examination
of
the
second
proposition
,
5.
They
deny
both
the
Maior
and
Minor
proposition
in
this
argument
,
and
in
denying
them
,
especially
the
Maior
,
they
giue
iust
cause
of
vehement
suspition
,
if
not
of
plaine
demonstration
,
that
they
are
guilty
of
the
crime
whereof
wee
accuse
them
:
for
if
a
thiefe
standing
at
the
barre
,
being
accused
of
a
robbery
by
the
high
way
side
should
answere
that
to
take
money
from
a
man
by
the
high
way
side
at
Noone-day
,
was
not
theft
,
all
men
would
thinke
that
hee
was
guilty
of
the
robbery
,
and
so
the
Iurie
would
finde
him
:
then
certainely
the
Romanists
,
by
denying
this
to
be
the
true
definition
of
Idolatry
,
which
is
propounded
in
the
first
proposition
,
bewray
their
owne
guiltinesse
,
and
giue
vs
more
cause
to
suspect
them
,
then
we
had
before
.
6.
But
let
vs
heare
their
shifts
:
they
principally
are
two
,
one
of
Bellarmine
,
the
other
of
Valentia
,
two
maine
posts
in
the
house
of
Popery
.
Bellarmine
would
faine
vndermine
this
proposition
(
to
giue
to
creatures
diuine
honour
,
is
Idolatry
)
by
a
statues
of
That
the
Gentiles
did
worship
those
things
which
were
in
being
,
but
were
not
to
bee
worshipped
:
and
then
the
Israelites
did
not
commit
Idolatry
in
the
Wildernesse
,
when
they
adored
the
golden
Calfe
,
nor
was
that
Calfe
an
Idoll
,
contrary
to
the
expresse
Text
of
Scripture
,
Acts
7.
41.
because
it
was
a
representation
of
a
true
7.
Gregory
de
Valentia
labours
to
creepe
out
at
another
8.
For
Reason
:
If
an
adulteresse
woman
being
taken
in
b●d
with
another
man
,
should
excuse
her selfe
thus
,
I
am
not
guilty
of
adultery
,
because
,
though
I
lent
the
vse
of
my
body
to
a
stranger
,
yet
I
did
it
not
to
him
as
vnto
my
husband
:
would
this
excuse
her
?
no
,
it
would
rather
adde
vnto
her
crime
.
So
the
Romish
harlot
,
committing
spirituall
fornication
with
her
Idols
,
when
shee
goeth
about
to
colour
her
crime
with
t●is
vermillion
,
I
giue
diuine
honour
indeed
to
Images
,
but
yet
not
as
vnto
God
.
What
doth
shee
else
but
adde
car●all
impudency
vnto
spirituall
vnchastitie
?
A
filthy
stopple
for
a
more
filthy
bottle
.
Besides
,
which
is
more
vnreasonable
,
he
maketh
things
to
be
of
a
contradictory
opposition
,
which
are
one
and
the
same
in
nature
:
for
to
giue
diuine
honour
to
the
creature
,
is
not
Idolatry
(
saith
hee
)
but
to
worship
a
creature
as
God
,
is
Idolatry
:
whereas
in
verie
truth
,
to
giue
diuine
honour
to
a
creature
,
is
to
worship
that
creature
as
God
;
and
to
worship
a
creature
as
God
,
is
no
more
nor
lesse
,
then
to
giue
diuine
honour
vnto
it
,
as
any
man
of
vulgar
sense
may
easily
discerne
.
9.
Scripture
:
for
if
none
were
Idolaters
,
but
they
which
accounted
the
Idols
which
they
worshipped
,
to
be
very
Gods
:
then
were
not
the
Israelites
Idolaters
,
when
they
adored
the
golden
Calfe
in
the
Wildernesse
:
nor
the
tenne
Tribes
,
when
10.
Fathers
:
for
all
of
them
with
one
consent
define
Idolatry
to
be
nothing
else
,
but
the
attributing
of
diuine
honour
to
the
Creatures
,
as
Thomas
Aquinas
out
of
them
all
concludes
,
that
this
is
Idolatry
,
quando
honor
soli
Deo
debitus
,
exhibetur
creaturae
,
that
is
,
when
that
honour
which
is
onely
due
vnto
God
,
is
bestowed
vpon
a
creature
.
Hee
that
would
see
the
Fathers
particular
definitions
hereof
,
let
him
reade
the
places
quoted
in
the
Margent
,
which
for
breuity
sake
I
ouerpasse
.
And
to
conclude
,
to
see
how
grosly
this
Iesuite
doth
erre
from
the
scope
of
truth
,
and
how
vnaduisedly
he
brings
in
that
fond
addition
(
as
vnto
God
)
the
Catechisme
of
the
11.
But
enough
of
them
:
let
vs
leaue
the
two
Cubs
in
their
holes
,
and
come
to
the
hunting
of
the
olde
Foxe
,
the
Idolatrous
Church
it selfe
.
That
the
Church
of
Rome
attributes
diuine
honour
to
creatures
,
appeareth
by
this
,
because
trust
,
and
confidence
,
inuocation
,
vowes
,
sacrifice
,
adoration
,
all
which
are
giuen
by
them
vnto
creatures
,
are
all
parts
of
diuine
honour
,
and
worship
:
For
trust
and
confidence
,
the
Prophet
Ieremie
so
appropriateth
it
to
the
Lord
,
Ier.
17.
5
,
7.
Cursed
be
hee
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
withdraweth
his
heart
from
the
Lord
.
And
then
he
addeth
:
but
,
blessed
bee
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
:
And
S.
Peter
more
plainely
,
1.
Pet.
5.
7.
doth
bid
vs
,
to
cast
all
our
care
vpon
God
.
Now
if
all
confidence
,
and
our
trust
,
or
care
,
is
to
be
reposed
in
the
Lord
,
then
there
is
no
part
nor
piece
thereof
to
beeb
stowed
vpon
any
creature
,
and
that
as
all
,
so
onely
it
belongeth
to
the
Lord
.
Christ
himselfe
teacheth
,
Math.
4.
10.
interpreting
that
place
of
Deut.
6.
13.
and
10.
20.
Thou
shalt
feare
the
Lord
thy
God
and
serue
him
.
Christ
the
best
Expositor
of
the
Law
that
euer
was
,
himselfe
being
the
end
,
and
perfection
of
the
Law
,
doth
thus
alledge
it
,
adding
this
word
(
onely
)
vnto
the
Text
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
:
Whereby
he
euidently
declareth
,
that
all
the
parts
of
Gods
worship
are
to
bee
restrained
by
this
word
onely
,
that
is
,
that
they
so
belong
vnto
the
Lord
,
that
it
is
sacriledge
,
if
not
Idolatry
,
to
communicate
them
to
any
other
,
and
so
of
inuocation
,
vowes
,
sacrifice
,
and
adoration
:
the
Scripture
Hier.
Ezech.
l.
4.
c.
14.
Basil
.
in
Psal.
7.
Aug.
de
vera
Re●●
c.
53.
Epiphan.
haeres
.
79.
Ambros
Rom.
1.
doth
ascribe
them
to
God
,
as
parts
of
his
worship
:
and
therefore
by
the
same
rule
,
onely
to
God
,
and
none
else
:
the
reason
hereof
,
is
giuen
by
the
Lord
himselfe
,
Esai
.
42.
5.
I
am
the
Lord
(
saith
he
)
this
is
my
name
,
and
my
glory
will
I
not
giue
to
any
other
;
but
his
worship
is
his
glory
:
therefore
no
part
of
this
may
be
giuen
to
any
other
.
12.
To
this
also
,
consent
all
the
Fathers
:
Ierome
saith
,
If
we
must
put
our
confidence
in
any
,
let
vs
haue
our
affiance
in
God
alone
.
And
Basil
,
As
it
is
meete
to
worship
nothing
beside
God
,
so
wee
must
fixe
our
hope
in
one
God
.
Augustine
thus
.
Saints
are
to
be
honoured
for
imitation
,
and
not
to
be
adored
for
Religion
.
Epiphanius
thus
.
Let
Mary
bee
honoured
,
but
not
adored
:
let
the
Father
,
Sonne
,
and
holy
Ghost
bee
adored
.
Lastly
,
Ambrose
determines
the
poynt
most
effectually
,
thus
.
Is
any
so
mad
(
saith
hee
)
that
will
giue
to
the
Earle
the
honour
of
the
King
?
Yet
these
men
(
marke
this
,
you
idolatrous
brood
of
Babylon
)
doe
not
thinke
themselues
guilty
,
who
giue
the
honour
of
Gods
name
to
a
creature
;
and
leauing
the
Lord
,
adore
their
fellow
seruants
,
as
though
there
were
any
thing
more
reserued
for
God
.
This
is
iust
your
case
,
and
therefore
by
the
iudgement
of
this
good
Father
,
you
stand
as
guilty
before
Gods
iudgement
seat
of
Idolatry
.
13.
But
all
these
are
but
generall
considerations
:
let
vs
therefore
see
in
particular
,
how
these
parts
of
Gods
worship
,
are
by
the
Religion
of
the
Church
of
Rome
,
assigned
vnto
creatures
,
and
to
what
creatures
they
are
assigned
,
that
the
Strumpet
of
Babylon
may
haue
no
mantle
to
couer
her
vncleannesse
.
I
might
here
begin
with
the
Pope
himselfe
,
and
shew
how
hee
is
made
an
Idoll
in
the
Church
of
Rome
,
and
worshipped
as
God
:
yea
,
takes
to
himselfe
the
titles
of
God
,
and
suffers
himselfe
to
be
called
God
,
and
receiueth
adorations
,
prostrations
,
and
kissing
of
the
seete
from
all
his
followers
:
S.
Pauls
description
.
I
might
shew
also
how
good
workes
,
to
wit
,
almse-deedes
,
pilgrimages
,
workes
of
supererogation
,
vowed
chastity
;
voluntary
pouerty
,
Monkish
obedience
,
which
they
esteeme
the
chiefest
good
workes
,
are
made
Idols
,
in
that
they
repose
the
confidence
of
their
heart
,
and
the
hope
of
saluation
in
them
through
the
power
of
meriting
,
which
they
ascribe
vnto
them
:
as
also
how
they
turne
their
Sacraments
into
Idols
,
by
teaching
,
that
they
conferre
grace
,
Ex
opere
14.
The
blessed
Sacrament
of
the
body
and
bloud
of
our
Lord
Iesus
Christ
,
ordayned
for
a
perpetuall
remembrance
of
his
death
and
passion
;
and
for
the
strengthning
,
and
nourishing
of
the
soules
of
the
faithfull
,
to
eternall
life
,
is
transhaped
by
them
into
a
most
horrible
Idoll
.
For
this
they
teach
and
practise
,
that
that
very
thing
,
which
to
all
the
senses
,
is
but
bread
,
being
but
lately
moulded
and
knead
by
the
Baker
,
is
to
be
worshipped
,
and
adored
with
diuine
worship
,
15.
Their
Apologie
is
,
that
there
is
a
reall
and
naturall
presence
of
Christs
body
and
bloud
in
the
Sacrament
,
and
therefore
not
the
bread
,
but
the
body
of
Christ
,
into
which
the
bread
is
transubstantiate
,
is
worshipped
of
them
,
and
so
they
thinke
,
to
free
themselues
.
To
which
I
answere
,
that
if
that
were
certaine
,
then
their
defence
was
iust
,
and
their
practice
godly
,
and
we
in
calling
them
Idolaters
,
for
this
cause
should
bee
slanderers
of
the
truth
:
but
seeing
the
contrary
is
rather
certaine
,
to
wit
,
that
Christ
is
not
corporally
in
the
Sacrament
,
but
in
heauen
:
and
that
the
bread
remayneth
still
true
bread
,
both
for
matter
and
forme
after
consecration
:
they
cannot
be
excused
from
notorious
Idolatry
,
in
worshipping
a
piece
of
Bakers
bread
,
in
stead
of
Christ
,
the
eternall
Sonne
of
God
:
for
to
the
outward
senses
,
it
beareth
the
shape
,
taste
,
figure
,
and
colour
of
bread
.
This
is
certaine
,
and
to
the
vnderstanding
,
in
reason
it
is
bread
,
because
accidents
cannot
be
without
a
substance
:
this
is
as
certaine
,
and
to
faith
it
is
bread
,
because
the
Word
,
which
is
the
foundation
of
this
is
my
body
)
be
cleare
inough
to
enforce
transubstantiation
.
And
Scotus
and
Cameracensis
thinke
our
opinion
agreeable
to
the
words
of
institution
:
and
thus
they
haue
against
them
sense
,
and
reason
,
and
faith
,
and
for
them
onely
a
doubtfull
Exposition
of
two
or
three
places
of
Scripture
;
and
therefore
three
to
one
but
they
are
guilty
of
Idolatry
.
16.
Besides
,
graunt
that
there
is
a
reall
transubstantiation
of
the
bread
and
wine
,
into
the
body
and
blood
of
Christ
:
yet
the
accidents
of
bread
and
wine
remaine
vnchanged
,
and
the
forme
and
shape
.
Now
,
howsoeuer
the
learned
may
here
distinguish
their
worship
,
from
the
outward
accidents
,
to
the
inward
substance
;
yet
the
common
people
are
not
able
so
to
doe
,
but
worship
confusedly
the
outward
accidents
together
with
Christ
contayned
vnder
them
;
and
so
in
that
respect
,
are
Idolaters
also
:
for
accidents
be
creatures
as
well
as
substances
:
Yea
,
and
Bellarmine
also
doth
allow
them
so
to
d●e
:
for
thus
he
writeth
;
Diuine
worship
doth
appertaine
to
the
Symboles
and
signes
of
bread
and
wine
,
so
farre
forth
as
they
are
apprehended
,
as
being
vnited
to
Christ
whom
they
containe
.
Euen
as
they
that
worshipped
Christ
vpon
earth
being
clothed
,
did
not
worship
him
alone
,
but
after
a
sort
his
garments
also
.
Here
is
a
braue
straine
of
Diuinity
,
they
worshipped
Christ
in
his
clothes
,
therfore
they
worshipped
Christs
clothes
:
So
Christ
is
worshipped
vnder
the
formes
of
bread
and
wine
:
therefore
the
formes
of
bread
and
wine
must
be
worshipped
.
This
is
like
the
Asse
,
which
bore
vpon
his
backe
the
Image
of
Isis
:
and
when
men
fell
downe
before
the
Image
,
he
thought
they
worshipped
him
:
but
hee
was
corrected
with
a
cudgell
for
his
sawcinesse
;
and
so
are
they
worthy
for
their
folly
,
that
cannot
distinguish
betwixt
a
man
and
his
garments
,
Christ
and
the
signes
of
Christ
,
but
promiscuously
confound
the
worship
of
the
one
with
the
other
.
Rather
therefore
may
we
thus
conclude
:
they
which
worshipped
Christ
on
earth
,
did
not
worship
his
garments
that
he
wore
:
therefore
they
which
will
worship
Christ
in
the
Sacrament
,
must
not
worship
the
outward
Elements
;
and
so
it
will
follow
,
that
as
it
had
beene
Idolatry
in
any
to
worship
the
garments
of
Christ
:
so
it
is
in
the
Romanists
,
to
worship
the
accidents
of
bread
and
wine
.
17.
Lastly
,
let
it
be
supposed
,
that
there
is
such
a
reall
presence
of
Christ
in
the
Sacrament
;
yet
according
to
the
doctrine
of
the
Church
of
Rome
,
no
man
can
be
certaine
when
it
is
,
because
it
depends
vpon
the
intention
of
the
Priest
:
for
18.
This
is
Bellarmines
.
But
to
the
first
,
I
answere
,
That
though
the
people
ought
to
doe
so
,
that
is
,
adore
vpon
condition
;
which
notwithstanding
,
is
a
thing
neuer
heard
of
before
in
any
diuine
worship
,
and
implieth
necessity
of
danger
;
yet
because
not
one
amongst
a
thousand
doe
so
,
hauing
neuer
heard
that
distinction
once
named
in
their
liues
,
nor
vnderstanding
what
it
meaneth
,
therefore
they
are
for
this
neuer
a
whit
freed
from
Idolatry
.
To
the
second
,
I
answere
,
that
oftentimes
the
Priest
hath
neither
actuall
nor
vertuall
intention
:
for
what
intent
had
the
Monke
Bernhardine
,
that
poysoned
19.
Secondly
,
wee
indite
them
of
Idolatry
,
for
that
they
that
due
honour
and
worship
is
to
be
giuen
vnto
them
:
they
be
the
words
of
the
Councill
of
Trent
.
Now
,
what
that
due
honour
and
worship
is
,
that
is
a
great
question
among
them
:
some
thinke
it
is
the
same
which
appertaineth
to
the
persons
whom
they
represent
;
as
if
it
be
the
Image
of
God
or
Christ
:
then
it
is
to
be
worshipped
,
latria
,
that
is
,
with
the
highest
degree
of
worship
:
if
of
the
Virgin
Mary
,
then
with
a
little
lower
degree
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
of
the
Saints
,
then
with
the
lowest
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
this
is
the
tenet
of
many
of
their
Rabbies
(
as
reporteth
Vasques
the
Iesuite
)
to
wit
,
Aquinas
,
Caietane
,
Bonauenture
,
Alexander
,
Coster
,
and
diuers
others
.
Others
thinke
,
that
the
Image
is
not
to
be
worshipped
at
all
:
but
onely
the
Samplar
before
the
Image
.
Of
this
opinion
were
Durandus
,
Alphonsus
de
Castro
,
and
some
others
,
Peresius
,
Catharinus
,
Sanders
,
Gabriel
,
&c.
But
the
Councill
of
Trent
,
which
is
their
Church
,
in
the
wordes
of
the
decree
,
and
Bellarmine
20.
This
is
the
summe
of
their
doctrine
.
Out
of
all
which
these
three
conclusions
doe
arise
.
First
,
that
the
blessed
Trinity
,
that
sacred
and
incomprehensible
deitie
,
by
their
doctrine
may
be
pictured
on
a
wall
,
and
worshipped
in
or
at
an
Image
;
yea
,
that
such
an
Image
ought
at
least
improperly
bee
worshipped
with
the
same
worship
that
is
due
vnto
God
himself
:
as
when
they
picture
God
the
Father
in
the
similitude
of
an
old
man
,
&
God
the
Son
in
the
likenes
of
a
yong
child
,
&
God
the
holy
Ghost
in
the
likenesse
of
a
Doue
,
which
the
Scripture
in
the
second
Commandement
condemneth
as
Idolatrie
:
and
that
the
intendment
of
that
Commandement
is
not
against
the
Images
of
false
gods
onely
,
as
the
Romanists
would
haue
it
,
but
also
of
the
true
Iehouah
:
Moses
the
best
expounder
of
himselfe
,
teacheth
most
plainely
,
Deut.
4.
16.
when
hee
saith
,
Take
heed
that
you
make
not
to
your selues
any
grauen
Image
,
or
representation
of
any
figure
:
for
you
saw
no
Image
in
the
day
that
the
Lord
spake
vnto
you
in
Horeb
,
out
of
the
midst
of
the
fire
:
and
the
Prophet
Esay
confirming
the
same
exposition
,
saith
,
To
whom
will
you
liken
God
?
or
what
similitude
will
yee
set
vp
vnto
him
?
Esay
40.
18.
as
if
he
should
say
,
it
is
impossible
to
represent
the
feare
of
Iehouah
:
they
that
worship
God
in
any
other
sort
then
he
hath
appointed
,
worship
not
him
,
but
that
which
they
had
fayned
,
that
is
,
an
Idoll
of
their
owne
fancy
:
and
therefore
the
Scripture
saith
,
when
the
Iewes
worshipped
God
in
the
golden
Calfe
,
they
turned
God
into
the
likenesse
of
a
beast
21.
The
second
conclusion
to
bee
obserued
,
is
,
that
by
their
doctrine
the
Images
of
Christ
are
to
be
adored
with
such
worship
,
as
is
belonging
vnto
Christ
himselfe
,
though
improperly
:
and
that
this
worship
is
to
be
bounded
within
the
compasse
of
the
Image
,
without
relation
to
the
Samplar
.
By
which
is
euident
:
First
,
that
by
their
owne
confession
they
are
Idolaters
improperly
:
and
secondly
,
that
trust
and
confidence
is
to
be
put
in
such
an
Image
,
&
vowes
,
and
prayers
,
and
sacrifices
to
be
made
vnto
it
:
for
all
these
are
parts
of
diuine
worship
,
which
must
be
confined
to
the
Image
,
and
so
they
are
not
improperly
,
but
properly
Idolaters
:
and
then
by
this
we
may
see
that
the
caueat
inserted
in
the
decree
of
the
Councill
of
Trent
,
is
but
a
meere
sophistication
:
for
whereas
the
decree
saith
,
that
Images
must
be
so
worshipped
,
that
trust
and
confidence
be
not
placed
in
them
:
in
affirming
that
some
ought
to
bee
worshipped
with
Latria
,
they
enioyne
plainely
,
that
men
should
repose
their
trust
and
confidence
in
them
:
and
thus
they
bewray
the
fraud
of
the
decree
,
and
their
owne
secret
impiety
.
22.
The
third
conclusion
is
that
same
Hyperdulia
,
or
extraordinary
reuerence
,
which
they
say
is
due
to
the
Image
of
the
blessed
Virgin
;
and
that
Dulia
,
or
common
seruice
,
which
they
assigne
to
the
Images
of
other
Saints
,
is
no
lesse
then
Idolatry
,
let
them
extenuate
the
matter
neuer
so
much
by
titles
and
distinctions
;
for
it
is
religious
worship
:
all
which
is
due
I
did
it
,
because
I
would
not
preferre
the
honour
of
a
man
,
before
the
glory
of
God
,
and
would
not
worship
any
but
thee
,
my
Lord
:
therefore
,
the
bowing
of
the
knee
,
or
prostrating
of
the
body
after
a
religious
manner
,
is
due
onely
vnto
God
,
and
is
part
of
diuine
worship
:
to
bow
the
knee
,
and
prostrate
the
body
after
a
ciuill
manner
,
is
lawfull
to
Kings
and
Princes
,
and
others
that
are
either
exalted
in
gouernment
,
or
endued
with
excellent
gifts
and
graces
of
God
;
but
to
doe
the
same
in
a
religious
respect
,
is
proper
onely
to
God
,
because
it
presupposeth
the
knowing
of
the
heart
,
an
omni-presence
,
and
an
infinite
power
to
helpe
.
And
thus
this
same
Hyperdulia
and
Dulia
,
wherewith
they
worship
the
Image
of
the
Virgin
,
and
other
Saints
,
is
open
and
plaine
Idolatry
:
and
the
rather
,
because
it
is
seldome
or
neuer
seuered
from
Latria
,
that
is
,
the
inward
worship
of
the
soule
,
which
,
as
they
say
,
is
onely
due
vnto
God
:
as
by
their
practice
more
plainely
shall
appeare
.
23.
Thus
we
see
the
morrow
and
mystery
of
their
doctrine
discouered
:
now
let
vs
take
a
view
of
their
practice
.
And
first
,
what
worship
can
bee
more
performed
vnto
God
,
then
they
giue
vnto
their
Images
?
they
kneele
to
them
,
they
pray
to
them
,
they
vow
vowes
to
them
,
they
offer
offerings
to
them
,
they
sweare
by
them
,
they
prostrate
their
bodies
before
them
:
let
Polydore
Virgill
,
one
of
their
owne
sworne
fauorites
,
who
would
not
,
we
may
presume
,
speake
any
thing
too
lauishly
of
his
owne
,
but
rather
bee
sparing
in
their
disgrace
,
describe
their
manners
.
Men
(
saith
hee
)
are
growne
to
that
madnesse
,
that
this
part
of
piety
is
little
differing
from
flat
impiety
:
for
there
are
very
many
of
the
rude
and
ignorant
,
which
worship
the
very
Images
of
wood
or
stone
,
of
marble
,
or
brasse
,
or
pictures
painted
vpon
the
walls
,
not
as
figures
,
but
euen
as
if
they
had
verily
sense
,
and
doe
put
more
trust
in
them
,
then
they
doe
in
Christ
,
or
other
Saints
,
to
whom
they
are
dedicated
.
Thus
doth
this
man
describe
the
practice
of
their
Idolatry
;
and
much
more
might
be
found
in
him
to
that
purpose
,
but
that
the
Spanish
Censours
haue
taken
order
by
their
Index
Expurgatorius
,
that
he
shall
not
doe
them
much
hurt
.
But
if
this
mans
testimony
will
not
serue
the
turne
,
let
vs
heare
another
of
the
same
ranke
,
a
man
of
great
learning
and
iudgement
,
Cornelius
The
corrupt
manner
,
and
false
Religion
of
the
Gentiles
,
hath
infected
our
Religion
,
and
hath
brought
into
the
Church
Images
and
pictures
,
with
many
vaine
ceremonies
of
externall
pompe
,
none
whereof
was
found
amongst
the
first
and
true
Christians
.
Hence
wee
began
to
bring
into
our
Churches
dumbe
Images
,
and
to
place
them
vpon
Gods
Altars
with
great
reuerence
,
and
whither
we
account
it
vnlawfull
for
a
man
,
the
true
Image
of
God
,
to
ascend
,
thither
we
translate
senselesse
Images
:
to
them
we
bow
our
heads
,
giue
kisses
,
offer
lights
,
hang
vp
gifts
,
apply
myracles
,
&
buy
pardons
of
them
.
To
conclude
,
to
them
we
goe
a
pilgrimage
,
to
them
we
make
vowes
,
them
we
inwardly
worship
,
and
not
only
outwardly
adore
,
neither
can
it
be
vttered
how
great
superstition
;
that
I
may
not
say
Idolatry
,
is
nourished
amongst
the
rude
and
ignorant
people
,
in
Images
,
the
Priests
winking
thereat
,
and
reaping
thereby
no
small
gaine
to
their
purses
.
Adde
vnto
these
Cassanders
testimony
,
another
learned
man
of
an
indifferent
spirit
.
It
is
more
manifest
(
saith
he
)
then
that
it
needeth
any
long
explication
,
that
the
worship
of
Images
hath
too
much
preuailed
,
and
that
the
affection
,
or
rather
superstition
of
the
people
,
hath
beene
too
much
fauoured
in
this
regard
:
so
that
Christians
seeme
to
be
nothing
inferiour
to
Pagans
,
in
the
adoration
,
which
they
vsed
to
exhibite
to
their
Idols
,
and
in
the
vanity
,
which
they
shewed
in
making
and
adorning
their
Images
.
And
a
little
after
,
he
bringeth
in
a
saying
of
Gabriel
Biell
,
to
The
blockish
errour
of
certaine
men
is
so
great
,
and
they
are
so
affected
to
Images
,
that
they
thinke
that
some
diuine
grace
,
or
sanctity
resideth
in
them
,
by
which
they
are
able
to
worke
myracles
,
and
giue
health
:
and
for
that
cause
they
worship
them
,
to
the
end
,
they
might
obtaine
some
such
benefit
at
their
hands
:
and
their
simplicity
is
so
great
,
that
they
worship
with
greater
deuotion
faire
Images
then
foule
,
new
then
old
,
those
that
are
adorned
with
gold
and
purple
,
then
those
that
are
naked
and
bare
:
yea
,
they
make
vowes
,
and
binde
themselues
to
goe
a
pilgrimage
,
now
to
this
,
now
to
that
Church
,
in
regard
of
certaine
Images
,
supposing
that
greater
vertues
doe
shine
forth
in
one
then
another
.
24.
Thus
doth
this
learned
man
,
together
with
the
two
former
,
describe
the
miserable
Idolatry
of
the
Church
of
Rome
,
which
is
committed
by
the
worshipping
of
Images
.
They
were
all
three
Romanists
,
and
no
doubt
,
but
would
speake
of
their
owne
fauourites
as
fauourably
as
they
could
;
and
therefore
we
may
well
imagine
,
that
their
impiety
was
farre
more
grosse
,
when
it
wrested
out
of
their
owne
mouthes
this
plaine
confession
.
But
if
a
Protestant
should
speake
,
hee
would
tell
another
tale
,
and
make
them
march
in
equipage
with
the
Pagans
in
Idolatry
,
as
Cassander
after
a
sort
confesseth
;
and
that
not
without
great
reason
:
For
first
,
the
Lactan.
de
fal
.
Relig.
lib.
2.
c.
20.
Aug.
in
Psal.
113.
con.
2.
&
in
Psal.
96.
Chrysost.
hom.
18.
in
Epist.
ad
Ephes.
Senec.
q.
nat
,
lib.
●
.
cap.
45.
Psal
115.
Paynims
,
when
they
bowed
to
stockes
&
stones
,
pretended
,
that
they
worshipped
not
the
Images
,
but
them
,
after
whose
likenesse
they
were
figured
,
as
testifie
Lactantius
,
Augustine
,
Chrysostome
,
and
Seneca
.
Now
the
Romanists
doe
vse
the
very
same
excuse
to
cloke
their
Idolatry
,
that
they
worship
not
the
Images
properly
,
but
God
,
Christ
,
Angels
,
Saints
in
them
,
and
at
them
.
Secondly
,
the
Paynims
Idols
are
described
in
the
115.
Psalme
,
To
haue
eyes
and
not
to
see
,
eares
and
not
to
heare
;
●oses
,
and
not
to
smell
,
&c.
And
finally
,
to
haue
no
breath
in
their
nostrils
:
but
the
Romish
Images
are
in
euery
respect
like
vnto
them
:
let
them
shew
that
their
Images
can
heare
,
see
,
speake
,
smell
,
and
goe
,
better
then
theirs
,
and
then
we
will
not
say
their
Idols
to
be
like
to
theirs
.
25.
Peraduenture
they
will
instance
in
the
Roode
of
Winchester
,
Henr.
Hunting
.
lib.
6.
Baron
.
tom.
40.
ad
annum
.
975.
§.
12.
Image
of
our
Lady
,
that
bade
Saint
Bernard
good
morrow
,
when
he
came
into
the
Church
,
as
it
is
reported
:
or
in
that
Image
of
Saint
Nicholas
at
Chester
,
which
vsed
to
mooue
the
hand
to
blesse
the
people
:
or
in
that
Image
of
our
Lady
,
neere
to
the
Abby
of
Ramsey
,
which
vsed
to
sweat
when
it
was
offered
vnto
;
and
happy
was
he
that
could
get
any
of
that
sweet
sweat
into
his
handkercheife
,
for
it
was
of
soueraigne
vse
for
many
purposes
and
cures
:
But
that
they
begunne
to
be
halfe
ashamed
of
such
fables
,
especially
,
seeing
Polidore
Virgil
,
a
man
not
meanely
affected
towards
their
Religion
,
censured
the
first
to
be
a
Legerdemaine
of
Dunstane
to
worke
his
purpose
,
and
reported
that
diuers
others
vsed
to
doe
the
same
at
that
day
.
And
S.
Bernard
in
a
iesting
answere
discouered
the
second
,
when
he
answered
,
that
it
was
against
the
Canons
,
for
her
Ladyship
to
speake
in
the
Church
being
a
woman
.
And
the
Bishop
of
Chester
discredited
the
third
,
when
he
manifested
26.
Thirdly
,
the
Paynim
plants
a
tree
,
and
after
cuts
it
downe
,
and
with
one
part
thereof
hee
warmes
himselfe
,
with
another
part
he
rosts
his
meate
;
and
of
the
third
hee
makes
himselfe
a
God
,
as
the
Prophet
Esay
saith
,
and
when
he
hath
Sanctifica
,
Deus
,
hanc
formulam
,
&c.
O
God
,
sanctifie
this
forme
of
the
blessed
Virgin
,
that
it
may
minister
the
succour
of
wholesome
helpe
to
thy
faithfull
people
,
that
hurtfull
thunder
and
lightnings
may
be
speedily
auoyded
,
inundations
of
waters
,
commotion
of
warre
,
&c.
may
be
suppressed
.
Againe
,
thus
they
consecrate
the
Image
of
Saint
Iohn
the
Euangelist
,
Grant
,
that
all
which
behold
this
Image
with
deuotion
,
and
make
their
prayers
before
it
,
may
be
heard
:
for
what
necessity
soeuer
they
pray
,
let
this
Image
be
a
holy
expulsion
of
deuils
,
an
aduocation
of
Angels
,
a
protection
of
the
faithfull
,
&c.
Why
should
not
affiance
bee
placed
in
these
Images
that
are
thus
qualified
?
But
beare
their
prayers
;
To
the
Image
of
Veronica
they
pray
thus
,
Haile
,
holy
face
,
imprinted
on
a
clont
,
Before
the
famous
Image
of
the
Lady
of
Lauretto
,
men
vnto
this
Ladie
of
Lauretto
,
the
Hawke
came
gingling
in
the
ayre
,
and
light
vpon
the
gallowes
,
and
so
the
poore
man
escaped
the
halter
.
He
that
will
reade
the
fiue
Bookes
of
Turselline
the
Iesuite
,
concerning
this
Lady
,
shall
easily
perceiue
that
she
is
made
a
Goddesse
amongst
them
,
and
worshipped
with
the
very
same
worship
which
is
due
vnto
God
.
And
thus
it
is
as
cleare
as
the
Sun
,
both
by
their
doctrine
and
practice
,
that
the
Church
of
Rome
by
worshipping
of
Images
,
is
guilty
of
heathenish
and
abominable
Idolatry
.
27.
Concerning
the
Reliques
of
our
Sauiour
Christ
and
modo
atque
imagines
sunt
adorandae
,
Reliques
are
to
bee
worshipped
after
the
same
manner
as
Images
.
And
therefore
if
there
be
Idolatrie
in
the
one
,
it
must
also
be
needs
in
the
other
:
for
whether
the
worship
be
not
to
be
restrained
to
the
Image
and
Relique
,
but
to
be
referred
to
the
things
whereof
they
are
representations
and
parts
,
as
the
forenamed
Iesuite
thinkes
,
with
some
other
:
or
whether
it
is
to
be
confined
to
the
matter
of
the
Relique
,
and
forme
of
the
Image
,
without
further
relation
,
as
Bonauenture
,
Aquinas
,
yea
,
and
Bellarmine
28.
Secondly
,
others
are
of
opinion
,
that
there
is
greater
cause
of
worshipping
Reliques
,
then
Images
:
for
(
say
they
)
a
man
cannot
worship
an
Image
,
but
his
thoughts
must
needs
be
caried
vp
to
the
contemplation
of
him
whose
Image
it
is
,
but
reliquia
solùm
adorantur
ratione
contactus
,
quo
sunt
quodammodo
sanctificatae
&
consecratae
:
Reliques
are
to
be
worshipped
,
onely
in
respect
of
their
touching
of
Christ
,
or
the
Saints
,
by
which
they
are
after
a
sort
sanctified
,
and
consecrated
,
and
therefore
they
may
be
worshipped
simply
by
themselues
,
by
reason
of
that
sanctification
without
Christ
or
the
Saint
,
of
whom
they
are
said
to
be
sanctified
.
Here
the
former
qualification
for
Images
is
taken
away
from
Reliques
,
and
therefore
the
Idolatry
is
more
grosse
,
yea
,
in
regard
of
this
contaction
,
some
of
them
are
not
ashamed
to
say
,
that
the
very
wormes
of
the
bodies
of
the
dead
,
opis
impetrandae
causa
,
To
obtaine
helpe
by
them
,
doenot
honour
them
.
Now
hence
thus
I
reason
:
to
put
our
trust
and
confidence
in
any
creature
,
is
Idolatry
:
but
to
seeke
for
helpe
at
the
Reliques
of
Saints
,
is
to
repose
trust
and
confidence
in
creatures
;
therefore
by
necessary
consequence
,
the
worship
of
Reliques
is
Idolatry
,
because
thereby
they
seeke
for
helpe
;
and
so
the
Church
of
Rome
is
by
the
sentence
of
their
owne
Councill
,
guilty
of
this
foule
sinne
:
and
this
Councill
of
theirs
,
is
guilty
before
God
and
man
,
of
protecting
,
maintaining
,
and
authorizing
the
same
:
a
farre
greater
guilt
then
the
former
;
by
how
much
,
according
to
the
rules
of
Law
,
the
Author
of
a
sinne
is
euer
more
guilty
then
the
Actor
.
21.
Fourthly
,
their
practice
doth
make
this
more
euident
:
for
as
Cassander
ingeniously
confesseth
,
In
these
last
times
too
much
is
attributed
to
the
Reliques
and
memories
of
Saints
,
in
so
much
as
the
better
sort
of
men
,
and
those
that
were
most
zealous
,
haue
placed
the
summe
,
and
substance
,
as
it
were
,
of
Religion
,
in
searching
out
such
Reliques
,
adorning
them
with
gold
,
and
Iewels
,
and
building
temples
and
memorials
for
them
;
and
the
worser
and
wickeder
sort
haue
reposed
false
confidence
in
the
foolish
and
superfluous
worshipping
of
them
.
Here
we
s●e
the
practice
both
of
the
better
and
the
worser
sort
of
people
,
that
is
,
indeed
,
of
all
for
the
most
part
,
in
the
worship
of
Reliques
;
the
one
esteeming
it
the
chiefest
part
of
Religion
and
piety
;
and
the
other
relying
wholly
vpon
it
,
as
the
onely
meanes
,
for
the
purging
away
their
sinnes
,
and
so
an
occasion
to
harten
them
in
the
same
,
because
they
thinke
,
as
long
as
they
performe
this
dutie
,
they
may
sinne
freely
.
If
any
man
say
,
that
the
ignorance
and
misdoings
of
some
,
is
not
to
bee
imputed
as
an
errour
to
the
Church
:
I
answer
,
that
it
is
not
some
,
but
all
generally
,
for
the
most
part
,
that
are
thus
affected
:
and
therefore
Cassander
condemnes
both
good
and
bad
,
as
guilty
of
this
crime
.
But
graunt
,
that
many
are
otherwise
minded
;
yet
for
all
that
,
it
cannot
be
denied
,
but
the
greater
part
are
in
this
ranke
:
and
that
is
inough
to
proue
their
Church
Idolatrous
,
because
,
according
to
the
Logicall
axiome
,
euery
denomination
is
to
be
taken
from
the
greater
part
;
neither
is
it
a
personall
errour
,
but
a
dogmaticall
position
deriued
from
the
grounds
of
their
Religion
,
as
from
the
Councill
of
Trent
,
which
alloweth
to
worship
them
,
Opis
impetrandae
causa
,
for
to
obta
ne
helpe
of
them
,
and
from
the
rest
of
their
great
Diuines
:
Some
of
whom
would
haue
them
to
bee
worshipped
with
the
same
worship
with
Images
,
some
with
a
greater
reuerence
then
Images
ob
contactum
:
and
they
that
mince
it
finest
,
with
a
religious
reuerence
,
which
they
call
adoration
and
veneration
:
in
all
which
is
that
,
in
a
sort
,
either
openly
or
couertly
allowed
by
their
doctrine
,
which
is
practised
by
their
people
.
30.
But
let
vs
search
a
little
further
into
their
practice
.
The
custome
of
the
Church
of
Rome
,
is
to
take
the
bodies
,
ashes
,
or
bones
of
Saints
out
of
their
graues
,
and
to
adorne
them
with
gold
,
and
siluer
,
silke
,
veluet
,
and
such
like
,
and
to
carry
them
about
in
publike
processions
,
and
supplications
,
and
to
shew
them
to
the
people
,
to
be
touched
,
kissed
,
gazed
vpon
,
and
adored
as
a
singular
and
meritorious
seruice
to
God
:
is
not
this
Idolatry
?
They
teach
,
that
God
doth
tye
his
grace
and
vertue
to
those
Reliques
,
whereof
they
are
partakers
,
that
adore
them
with
due
reuerence
,
and
offer
precious
gifts
vnto
them
:
yea
,
they
promise
vnto
such
many
indulgences
,
and
Pardons
for
sinnes
.
Is
not
this
Idolatry
?
Againe
,
they
teach
,
that
their
prayers
are
better
,
and
more
effectuall
,
and
acceptable
vnto
God
,
if
they
bee
made
before
the
Reliques
of
Saints
,
and
therefore
their
practice
is
in
times
of
necessity
,
to
goe
a
pilgrimage
to
such
places
,
where
the
most
famous
Reliques
are
;
because
they
are
perswaded
,
that
their
prayers
shall
bee
there
soonest
heard
of
God
:
yea
,
they
make
men
beleeue
,
that
the
Eucharist
hath
a
great
deale
of
holinesse
added
vnto
it
,
if
Reliques
of
Saints
bee
included
within
the
Altar
.
Is
not
this
Idolatry
?
They
light
vp
candles
,
and
set
vp
before
them
Tapers
,
which
S.
Ierome
calleth
Idolatriae
Arke
,
Exod.
2.
5.
but
indeede
rather
in
imitation
of
Ieremie
,
Ier.
5.
7.
And
a
reason
is
giuen
of
it
in
Chrysostomes
12.
Homily
vpon
S.
Mathew
:
at
least
if
it
be
Chrysostomes
;
He
that
sweares
by
any
thing
beside
God
,
deifies
that
thing
,
and
thereby
makes
himselfe
an
Idolater
.
Is
not
this
then
Idolatry
?
Lastly
,
whereas
in
former
times
,
where
lesse
superstition
preuailed
,
they
placed
the
Reliques
of
Saints
vnder
the
Altar
,
as
Ambrose
31.
Fiftly
and
lastly
,
that
they
may
be
voyd
of
all
excuse
and
pretext
,
an
infinite
number
of
their
thus
worshipped
Reliques
,
are
meere
false
and
counterfait
;
not
true
members
,
parts
,
or
remainders
of
any
Saints
,
but
fained
impostures
of
couetous
Priests
,
and
often
the
members
not
of
men
,
but
of
baser
creatures
.
At
this
day
(
saith
Cassander
)
when
the
world
seemeth
to
be
full
of
Reliques
,
it
may
bee
feared
,
lest
vpon
diligent
examination
,
most
detestable
frauds
and
impostures
be
found
out
,
as
it
appeared
sometime
to
S.
Martin
,
who
found
a
place
honoured
in
the
name
of
an
holy
Martyr
,
to
be
the
Sepulcher
not
of
a
Martyr
,
but
of
a
wicked
Robber
.
This
kinde
of
cousonage
began
32.
But
since
Popery
grew
to
perfection
,
this
is
also
growne
to
such
a
height
of
impudencie
;
that
it
is
a
wonder
to
heare
what
strange
Reliques
are
to
bee
seene
in
the
world
.
S.
Peter
being
buried
whole
in
one
place
,
to
wit
,
at
Rome
in
S.
Peter
:
all
which
are
held
in
great
honour
and
worship
of
them
.
Now
either
S.
Peter
must
bee
a
Monster
,
or
many
of
these
counterfait
Reliques
.
33.
But
S.
Peter
is
not
alone
in
this
,
for
Christ
himselfe
is
abused
:
three
praepuces
,
or
foreskinnes
of
his
are
showne
,
33.
There
is
almost
nothing
that
our
Sauiour
touched
,
or
that
touched
him
,
or
that
hee
had
any
thing
to
doe
withall
,
but
is
turned
into
a
Relicke
:
as
the
Manger
wherein
hee
was
laid
at
his
birth
,
is
to
be
seene
in
Rome
at
Saint
Mary
Maior
:
the
Linnen
cloth
wherein
he
was
swadled
,
at
Saint
Paul
:
and
another
piece
at
Saint
Sauiour
in
Spaine
:
his
Cradle
and
the
Shirt
which
his
mother
made
for
him
,
at
the
same
place
:
the
Pillar
which
he
leaned
vnto
,
when
hee
disputed
with
the
Doctours
,
and
the
water-pot
in
which
he
turned
water
into
wine
,
which
are
to
be
seene
at
diuers
sundry
places
,
to
wit
,
at
Rauenna
,
at
Pisa
,
at
Andegauum
,
and
in
Spaine
at
Saint
Sauiours
,
the
Table
which
he
eate
his
last
Supper
on
,
at
Saint
Iohn
Laterane
,
a
piece
of
the
bread
at
Saint
Sauiours
in
Spaine
,
the
Knife
where
with
he
killed
the
Passeouer
,
at
Treuers
,
the
Cup
wherein
he
gaue
the
Sacrament
of
his
bloud
to
bee
drunke
,
at
Saint
Maries
neere
Lyons
,
which
Cup
also
is
to
bee
seene
among
the
Heluians
,
in
a
certaine
Monasterie
of
the
Augustine
Friers
:
so
the
dish
wherein
the
Paschall
Lambe
was
put
,
is
visible
at
Rome
,
at
Genua
,
and
at
Arles
:
so
the
to
well
wherwith
he
wiped
his
Apostles
feet
,
is
to
be
seene
in
Rome
at
S.
Iohn
Laterane
,
and
yet
the
same
is
shewed
at
Aquae
in
Germanie
,
and
at
Saint
Cornelius
,
with
the
marke
of
Iudas
his
foote
imprinted
in
it
:
a
piece
of
one
of
those
loaues
wherewith
Christ
miraculously
fed
the
multitude
in
the
desart
,
is
yet
extant
at
Rome
,
at
Saint
Maria
Noua
:
and
another
piece
at
Saint
Sauiours
in
Spaine
.
34.
What
should
I
speake
of
the
Crosse
found
out
by
Helena
?
whereof
,
as
Histories
report
,
she
gaue
one
part
to
her
Son
Constantine
,
which
was
placed
on
a
porphyrie
pillar
in
Constantinople
:
and
the
other
part
enclosed
in
a
siluer
case
,
shee
sent
to
the
Bishop
of
Hierusalem
to
be
kept
.
It
is
admirable
to
see
,
into
how
many
pieces
and
patches
it
is
now
subdiuided
:
one
man
was
able
to
beare
it
sixteene
hundred
yeares
agoe
:
and
now
sixteene
men
(
nay
,
if
I
said
a
hundred
,
it
were
not
amisse
)
are
scarce
able
to
carry
the
fragments
of
it
:
yea
,
they
would
load
a
whole
ship
,
and
that
of
good
burthen
.
The
nailes
,
as
I
said
before
,
which
were
but
three
,
as
all
know
,
haue
spawned
eleuen
more
,
and
are
become
foureteene
,
where
of
two
are
to
be
seene
at
Rome
,
one
at
Saint
Hellens
,
another
at
Saint
Crosses
,
a
third
at
Venice
,
a
fourth
at
Sene
,
a
fift
at
Colne
in
Germanie
at
the
three
Maries
,
a
sixt
at
Treuers
,
a
seuenth
at
S.
Dennis
in
France
,
an
eight
at
S.
Sacell
,
a
ninth
with
the
Carmelites
,
a
tenth
among
the
Biturigions
,
an
eleuenth
in
an
Abby
,
&c.
his
crowne
of
thornes
is
diuided
into
so
many
portions
,
that
either
it
must
needs
be
of
huge
bignesse
,
or
else
some
of
those
fragments
which
are
taken
for
parts
of
it
,
must
needs
be
meere
impostures
:
his
seamelesse
Coat
hath
begot
diuers
others
;
for
one
is
to
be
seene
at
Argentolium
,
another
at
Treuers
,
a
third
the
Turke
hath
with
him
.
I
should
bee
too
long
in
this
friuolous
argument
,
if
I
should
reckon
vp
all
the
reliques
of
our
Sauiour
Christ
that
are
notoriously
extant
,
and
to
all
which
,
worship
and
adoration
is
performed
.
35.
As
for
the
Virgin
Maries
relicks
,
they
are
also
very
many
and
notable
;
her
haire
and
her
milke
are
reserued
in
so
many
places
,
that
neuer
any
woman
gaue
so
much
milke
in
all
her
time
of
bearing
,
as
she
did
in
that
time
that
shee
gaue
sucke
:
her
Smocke
is
had
in
great
honour
both
at
Carnutis
,
and
also
at
Aquae
in
Germany
,
and
is
carried
vpon
the
end
of
a
pole
to
be
worshipped
;
it
is
of
that
bignesse
,
that
the
blessed
Virgin
should
seeme
by
it
to
haue
been
a
woman
of
an
incredible
stature
:
which
is
the
more
to
be
wondred
at
,
because
Iosephs
breeches
,
which
are
carried
with
the
smocke
in
the
same
pompe
,
are
so
little
,
that
they
would
fit
a
little
boy
or
adwarfe
:
her
Kerchiefes
are
to
be
seene
,
one
at
Treuers
,
another
at
Lisium
in
Italie
:
a
little
Crosse-cloth
of
hers
is
at
Bononia
,
her
girdle
at
Pratum
,
and
another
at
Monferrat
,
her
Slippers
at
Saint
Saniacquery
,
her
Shoo
at
Sanfloridum
,
her
Combes
,
one
at
Rome
,
another
at
Vesontium
,
her
marriage
Ring
is
at
Perusium
(
as
if
then
mariage
was
made
with
Rings
,
as
it
is
at
this
day
)
her
Garments
,
or
at
least
,
pieces
of
them
are
to
be
seene
at
so
many
places
,
that
the
Virgin
Maries
wardrobe
might
compare
(
if
all
were
hers
)
with
the
greatest
Princesse
in
the
world
;
foure
pictures
are
to
be
seen
of
her
,
which
Saint
Luke
himselfe
drew
.
36.
What
should
I
reckon
vp
the
Relicks
of
other
Saints
,
which
are
all
of
the
same
nature
,
though
not
number
?
Saint
Michaels
Sword
and
Buckler
wherewith
he
ouercame
the
diuell
,
is
a
monument
of
great
estimation
,
they
are
kept
at
great
Saint
Michaels
in
France
,
a
place
much
frequented
by
Pilgrims
.
And
what
kind
of
things
are
they
,
thinke
you
?
mary
,
the
sword
is
like
a
Childes
dagger
that
hee
weareth
at
his
back
,
and
his
Buckler
like
a
little
cupping-glasse
:
or
like
the
bosse
of
a
Bridle
:
fit
weapons
(
without
doubt
)
for
an
Archangell
,
and
more
fit
for
him
to
fight
with
the
Diuell
withall
?
What
should
I
speake
of
the
Relicks
of
Saint
Iohn
Baptist
?
breuity
bids
me
passe
them
ouer
:
and
yet
I
cannot
chuse
but
relate
one
or
two
which
are
most
famous
:
as
that
finger
of
his
wherewith
he
poynted
vnto
Christ
,
when
he
said
,
Behold
the
Lambe
of
God
:
this
finger
is
multiplied
;
for
it
is
to
be
seene
at
Vesontium
,
and
at
Tholosse
,
and
at
Lyons
,
and
among
the
Bituriges
,
and
at
Florence
,
and
neere
Matiscone
.
Behold
a
wonder
,
sixe
fingers
on
a
hand
,
or
else
one
finger
begetting
fiue
more
,
and
so
turned
into
sixe
,
both
a
like
miraculous
:
one
of
his
shooes
is
in
Paris
among
the
Carthusians
,
behold
here
another
miracle
,
it
was
stolne
away
vpon
a
time
,
and
another
of
a
sodaine
came
in
the
roome
thereof
:
sure
,
a
shoo
will
neuer
bee
wanting
,
as
long
as
there
be
Shoo-makers
in
Paris
.
37.
Such
like
are
the
relickes
of
the
rest
of
the
Saints
,
as
of
Peter
,
and
Paul
,
and
Iohn
,
and
Iames
,
with
the
other
Apostles
,
the
Popish
Churches
are
replenished
with
them
,
and
some
of
them
are
in
diuers
places
at
once
,
after
a
miraculous
maner
,
as
the
Altar
whereon
Peter
said
Masse
,
is
both
to
bee
viewed
at
Rome
,
and
at
Pisa
,
his
staffe
is
at
Colne
,
and
at
Treuers
.
Andrew
hath
one
bodie
to
be
seene
at
Tholosse
,
and
another
at
Melphis
:
Iames
the
lesser
,
and
Philip
,
haue
each
of
them
two
bodies
,
one
of
them
at
Tholosse
,
another
at
Rome
:
so
also
haue
Simon
and
Iude
:
Bartholomew
is
to
be
seene
at
Naples
:
and
yet
for
all
that
,
his
body
is
at
Rome
too
,
in
a
Church
dedicated
vnto
him
.
Mathew
hath
three
bodies
,
one
at
Patauium
,
another
at
Rome
at
Saint
Mary
Maior
,
and
a
third
at
Treuers
:
the
Cup
wherein
Iohn
the
Euangelist
drunke
the
poyson
,
after
he
was
condemned
by
Domitian
,
is
both
at
Bononia
,
and
at
Rome
to
be
seene
.
Saint
Anne
hath
three
bodies
,
one
at
Apla
,
another
at
Prouince
,
and
a
third
at
Lyons
:
and
so
her
head
is
in
three
places
,
at
Treuers
,
at
Turen
,
and
at
Thuring
.
Lazarus
the
Brother
of
Marie
is
like
wise
a
Gyant
of
three
bodies
,
one
of
them
is
at
Massilia
,
another
at
Angustodune
,
and
the
third
at
Auelona
.
38.
I●
would
fill
a
volume
,
if
I
should
reckon
vp
all
their
strange
relicks
.
Let
him
that
desireth
to
see
more
of
them
,
reade
Caluins
Tractate
,
called
Admonitio
de
Reliquijs
,
where
he
shall
finde
a
whole
thraue
of
them
.
I
for
this
time
end
with
three
or
foure
braue
ones
for
the
nonce
,
which
are
worthy
neuer
to
be
forgotten
.
It
is
written
of
Dunstane
the
Abbot
of
Glastenbury
,
that
as
he
was
hallowing
a
certaine
Church
,
he
beheld
the
right
thumbe
of
Editha
,
then
Abbesse
of
Wilton
,
Cour
cheuerin
neere
vnto
Blois
,
is
kept
for
a
monument
the
breath
of
S.
Ioseph
,
which
he
breathed
,
when
he
claue
wood
being
a
Carpenter
:
at
Burgos
in
Spaine
,
is
shewne
a
Crucifix
,
whose
nailes
and
beard
are
cut
euery
moneth
,
they
grow
so
fast
,
and
in
these
excrements
,
they
say
,
is
great
vertue
.
At
Rome
is
to
bee
seene
the
fore-skinne
of
our
Sauiour
,
which
was
cut
off
at
his
circumcision
:
and
in
Galicia
(
as
Pilgrimes
report
)
are
preserued
some
of
the
feathers
of
certaine
chickens
,
which
are
of
the
race
of
that
Cocke
,
which
crowed
when
Peter
denied
his
Master
.
And
at
S.
Denis
,
is
to
bee
seene
the
Lanthorne
which
Iudas
caried
in
his
hand
,
when
he
came
to
betray
his
Master
,
with
a
number
other
such
like
.
These
bee
their
goodly
Reliques
which
they
would
haue
men
to
worship
with
such
great
deuotion
:
of
all
which
,
or
at
least
,
of
most
of
them
,
we
may
truly
auouch
that
which
Augustine
saith
of
miracles
,
that
they
are
vel
figmenta
mendacium
hominum
,
vel
39.
The
bare
narration
of
them
is
sufficient
to
bewray
their
falshood
,
but
much
more
the
Logicall
contrariety
and
naturall
repugnancie
that
is
among
them
,
which
all
the
wit
of
man
is
not
able
to
reconcile
.
And
last
of
all
,
their
nouelty
for
most
of
these
Reliques
,
was
neuer
heard
of
in
this
world
for
three
hundred
yeeres
aft●r
Christ
;
so
that
it
may
iustly
be
wondred
where
they
lay
hid
all
that
while
,
and
by
what
meanes
they
were
found
out
at
last
,
or
how
they
could
continue
so
long
.
If
they
say
,
they
were
discouered
by
diuine
reuelation
,
as
the
bodies
of
Geruasius
and
Protasius
,
to
S.
Ambrose
,
Iohn
Baptist
to
two
Monkes
,
and
the
bones
of
Abacuk
and
Michaeas
,
to
a
certaine
Bishop
:
and
the
body
of
S.
Barnabe
,
with
the
Gospell
of
S.
Mathew
vpon
his
brest
.
I
answere
:
that
though
all
these
were
true
,
yet
they
were
not
reuealed
to
that
end
that
they
should
be
worshipped
:
neither
yet
did
the
God
of
truth
euer
by
his
testimony
bolster
out
such
notorious
lyes
as
are
found
in
the
Romish
Reliques
.
We
may
confidently
therefore
conclude
,
that
most
abominable
Idolatry
is
committed
in
the
Church
of
Rome
,
by
the
worshipping
(
at
least
)
of
false
Reliques
,
whereof
there
is
such
a
swarme
:
for
the
greatest
part
of
their
Reliques
being
counterfait
,
the
greatest
part
of
the
worship
which
is
done
vnto
them
,
must
needes
be
Idolatry
.
40.
The
Iesuites
,
to
this
obiection
of
ours
,
giue
two
answeres
;
one
is
Bellarmines
,
who
flatly
denieth
the
Reliques
because
none
are
receiued
but
by
the
authority
of
the
Bishop
of
Rome
.
And
as
for
the
multiplicity
of
bodies
,
hee
saith
,
that
the
parts
of
them
are
often
found
in
diuers
places
,
and
by
a
figure
of
speech
,
are
called
by
the
name
of
the
whole
.
But
the
Iesuites
answere
,
by
his
leaue
,
is
idle
and
friuolous
:
for
first
,
all
these
fore-named
false
Reliques
are
not
caried
about
by
priuate
men
,
but
found
in
their
Churches
;
and
therefore
if
authorized
by
the
Popes
holinesse
,
the
more
shame
for
him
,
and
the
more
certainty
for
vs
,
that
he
can
erre
like
a
sinfull
man
,
euen
sitting
in
his
chaire
of
doctrine
.
And
secondly
,
though
it
were
true
which
he
saith
,
concerning
the
bodies
of
Saints
,
yet
it
cannot
hold
in
other
things
,
as
in
Iohn
Baptists
finger
and
his
shooe
,
and
the
nailes
of
Christs
crosse
,
and
the
Virgin
Maries
milke
,
and
such
like
.
Therefore
Vasques
Because
,
as
it
is
not
the
sinne
of
Idolatry
(
saith
hee
)
to
worship
a
beame
of
light
,
vnder
which
the
diuell
lurketh
,
when
a
man
taketh
it
for
Christ
:
so
if
a
man
worship
a
false
Relique
,
supposing
it
to
bee
some
true
part
of
a
Saint
,
Merito
suae
deuotionis
non
caret
,
He
wanteth
not
the
merit
of
his
deuotion
.
But
this
answere
is
not
onely
friuolous
,
but
impious
:
for
by
the
same
reason
the
Iewes
should
be
cleared
from
sinne
,
when
they
crucified
Christ
,
because
S.
Paul
saith
,
they
did
it
through
zeale
,
though
not
according
to
knowledge
,
Rom.
19.
2.
and
the
Gentiles
,
when
41.
Neuerthelesse
,
we
protest
against
the
slanders
of
our
aduersaries
,
that
albeit
wee
abhorre
all
false
and
counterfait
Reliques
,
and
refuse
to
worship
with
adoration
those
that
are
true
:
yet
for
these
last
sort
,
when
they
are
certainely
knowne
vnto
vs
,
wee
giue
vnto
them
a
due
honour
and
reuerence
:
that
is
,
wee
confesse
them
to
bee
holy
as
the
members
of
Christ
,
and
Temples
of
the
holy
Ghost
,
if
they
bee
the
parts
of
Saints
and
Martyrs
:
wee
say
with
S.
Augustine
,
That
their
memories
are
to
be
celebrated
to
the
end
(
not
that
they
may
be
worshipped
but
)
that
thankes
may
be
giuen
to
God
for
their
victories
,
and
we
may
be
stirred
vp
to
the
imitation
of
their
crownes
,
by
calling
vpon
God
to
our
helpe
.
We
acknowledge
with
Cassander
,
that
Vowes
and
Pilgrimages
vnto
places
,
famous
for
Whilest
that
the
memory
of
the
Martyrs
was
yet
fresh
and
certaine
,
and
as
long
as
God
by
vndoubted
myracles
did
manifest
,
that
their
soules
did
liue
,
who
were
thought
to
bee
dead
:
and
whilest
all
these
things
were
referred
to
this
end
,
that
the
Christian
faith
which
they
by
dying
professed
,
might
bee
confirmed
(
as
it
were
)
by
these
signes
.
Yea
,
we
affirme
with
Agrippa
,
that
as
the
abuse
of
Relicks
is
an
execrable
wickednesse
;
so
the
irreuerent
contempt
of
true
Relickes
is
a
detestable
herfie
:
onely
the
matters
we
speake
against
,
are
these
corruptions
:
first
,
a
superstitious
confidence
in
the
worship
of
true
Relickes
:
secondly
,
a
sacriligious
forging
of
false
ones
:
and
thirdly
and
lastly
,
an
immoderate
expending
our
riches
in
adorning
and
guilding
the
bones
and
Relickes
of
dead
men
;
when
in
the
meane
while
we
suffer
the
poore
that
liue
,
to
famish
for
hunger
,
or
to
go
naked
for
want
of
clothes
.
As
the
heads
of
Peter
and
Paul
are
inclosed
in
so
much
siluer
as
weigheth
foure
42.
The
fourth
maine
arme
of
Idolatry
issuing
out
of
the
all
honour
,
praise
,
and
glory
be
ascribed
to
him
that
sitteth
vpon
the
Throne
,
and
to
the
Lambe
for
euermore
:
whose
chiefe
ioy
and
delight
is
to
aduance
the
honour
of
the
eternall
God
,
then
to
haue
any
part
of
that
honour
due
vnto
him
ascribed
vnto
them
?
they
had
rather
be
deuested
of
all
theirs
,
then
any
iot
of
his
glory
should
be
diminished
.
More
iniurious
therefore
are
they
to
the
Saints
,
if
they
giue
them
too
much
,
and
that
in
derogation
from
God
,
then
we
,
if
we
giue
them
too
little
.
43.
But
wee
deny
that
wee
giue
them
too
little
;
wee
giue
them
their
due
honour
and
respect
.
For
first
,
we
giue
God
thankes
for
them
,
and
for
the
benefits
which
God
vouchafed
by
them
to
his
Church
;
as
the
Church
glorified
God
for
the
conuersion
of
Saint
Paul
,
and
Paul
gaue
God
thankes
for
the
all
Nations
should
call
her
blessed
:
And
wee
keepe
a
perpetuall
and
a
reuerend
remembrance
cast
downe
their
Crownes
;
that
is
,
strippe
themselues
of
all
honour
,
44.
Touching
outward
adoration
,
which
consisteth
in
these
things
principally
,
to
wit
,
in
bowing
the
knee
,
prostrating
the
body
,
dedicating
Temples
,
consecrating
Festiuall
daies
,
and
making
vowes
to
the
Saints
departed
;
all
which
45.
But
to
the
poynt
:
I
say
,
that
seeing
by
the
rule
of
Gods
word
,
we
find
but
two
kinds
of
worship
,
one
religious
and
diuine
,
contained
in
the
first
Table
;
the
other
ciuill
and
humane
,
inioyned
in
the
second
:
If
therefore
the
worship
of
Saints
be
not
a
meere
ciuill
worship
,
belonging
to
the
second
Table
of
the
Law
,
then
it
must
needes
be
religious
,
and
pertaine
to
the
fi●st
and
so
consequently
Idolatrous
.
This
twofold
worship
and
no
more
is
approued
by
Saint
Augustine
,
Aug.
cont.
Faust
.
li.
10.
cap.
21.
Colimus
Martyres
eo
cultu
dilectionis
&
societatis
,
quo
&
in
hac
vita
coluntur
Sancti
Dei
homines
,
sed
illos
tanto
deuotiùs
,
quantò
securiùs
post
incerta
omnia
superata
.
In
which
words
it
is
plaine
,
that
the
kinde
of
the
worship
exhibited
to
Saints
triumphant
,
and
Saints
militant
,
is
all
one
,
but
the
extension
of
it
is
greater
to
the
one
then
the
other
,
according
to
t●e
proporti●n
of
gifts
and
graces
,
more
apparent
in
one
then
the
other
.
46.
But
the
Romish
Doctours
,
and
principally
the
Iesuites
,
adde
a
third
kinde
of
worship
,
yea
,
a
fourth
to
these
two
;
albeit
therein
they
neither
agree
with
themselues
,
nor
with
their
fellowes
,
as
it
commonly
falleth
out
when
men
build
vpon
their
owne
fancies
,
(
a
rotten
foundation
)
and
not
vpon
the
word
of
God
,
which
is
the
ground
of
truth
.
For
Bellarmine
Vasq
de
ador.
li.
1.
ca.
2.
dis.
5.
Canis
.
Catechis
.
Bell.
Ibid.
lib.
1.
cap.
14.
Vasq.
Ibid.
lib.
1.
cap.
1.
dis.
6.
and
Canisius
,
and
almost
all
the
rest
of
that
Iesuiticall
ra●ble
:
but
marke
their
harmony
;
Bellarmine
saith
,
that
this
worship
o●
Saints
is
Cultus
,
and
therefore
an
acte
of
Religion
,
though
in
a
secondary
respect
.
Vasques
denyeth
it
flatly
to
be
an
act
of
Religion
at
all
,
but
of
s●me
other
vertue
.
Thomas
Aquinas
,
Bonauenture
,
Gabriel
,
and
Albertus
,
are
of
mind
,
as
testifieth
Vasques
,
that
it
is
one
and
the
same
kind
of
worship
wherewith
wee
honour
men
,
aduanced
in
ciuill
dignity
,
and
the
Saints
;
and
that
the
difference
is
in
the
degrees
of
proportion
,
not
in
diuersity
of
kind
.
And
in
this
they
fully
consent
with
vs
,
as
also
with
Saint
Augustine
,
and
with
the
truth
;
but
this
is
contradicted
by
Bellarmine
,
Vasques
,
and
all
the
rabble
of
the
Iesuites
,
as
may
appeare
in
the
places
before
quoted
.
47.
Paluda
nus
makes
three
kindes
of
Hyperdulia
,
the
first
due
to
the
humanity
of
Christ
,
for
it selfe
;
the
second
,
to
the
Bellarmine
,
Vasques
,
and
all
of
that
stampe
,
renounce
vtterly
that
opinion
,
as
I
haue
shewed
.
Lastly
,
Vasques
that
acute
Iesuite
,
as
they
brag
of
him
,
affirmeth
,
that
the
worship
of
Saints
is
not
an
act
of
Religion
:
and
yet
in
the
same
Chapter
he
calleth
it
cultus
sacer
&
religiosus
,
A
holy
and
religious
worship
;
then
which
,
what
can
be
more
contradictory
?
for
if
it
be
a
religious
worship
,
then
must
it
needs
be
a
worship
of
religion
,
and
an
act
of
religion
;
and
if
no
worship
of
religion
,
then
no
religious
worship
:
for
coniugata
(
by
the
rule
of
Logicke
)
se
inuicem
ponunt
&
tollunt
.
And
that
which
i●
to
bee
noted
aboue
all
the
rest
,
hee
is
constrained
to
deuise
a
new
speciall
habite
of
vertue
,
to
which
this
worship
48.
But
that
this
outward
adoration
of
Saints
departed
is
Idolatrous
,
appeareth
ouer
and
aboue
that
which
hath
beene
said
,
by
these
reasons
:
first
,
because
they
ascribe
vnto
them
a
presence
,
not
onely
in
one
place
,
but
in
all
places
where
they
are
worshipped
:
secondly
,
a
power
of
hearing
,
seeing
,
and
helping
:
and
thirdly
,
an
ability
of
knowing
and
seeing
the
heart
:
all
which
imply
an
infinite
power
,
and
such
as
is
properly
diuine
.
And
therefore
it
is
nothing
but
a
vaine
shift
,
when
they
say
they
giue
diuine
worship
to
God
,
and
no
more
but
a
certaine
kinde
of
seruice
to
the
Saints
,
when
in
truth
they
giue
that
which
is
Gods
to
the
Saints
,
besides
touching
,
kneeling
,
and
prostrating
the
body
in
a
religious
manner
.
Peter
Stand
vp
,
for
I
my selfe
am
a
man
;
insinuating
,
that
a
man
must
not
bee
religiously
adored
:
and
the
other
,
See
thou
doe
it
not
,
for
I
am
thy
fellow
seruant
,
implying
thereby
,
that
Angels
,
and
if
Angels
,
then
Saints
are
but
our
fellow-seruants
,
and
therefore
not
to
bee
worshipped
with
any
part
of
diuine
and
religious
worship
.
49.
To
the
example
of
Peter
,
Bellarmine
and
Vasques
Cornelius
;
Chrysostome
,
that
it
was
no
fault
:
Hierom
,
that
Peter
did
well
in
reprouing
Cornelius
;
Chrysostome
,
that
he
did
not
reprooue
him
at
all
,
but
of
modesty
refused
the
honour
giuen
to
him
.
What
reason
had
he
to
leaue
these
to
our
choyce
,
being
thus
contrary
?
It
plainely
sheweth
,
that
he
knew
not
what
to
answere
.
Therefore
Vasques
the
Iesuite
renounceth
Hieroms
answere
vpon
this
ground
,
that
Cornelius
knew
the
true
God
,
before
Peter
came
vnto
him
,
and
therefore
could
not
erre
so
grossely
,
as
to
ascribe
any
diuinity
to
a
mortall
man
,
and
insists
vpon
Chrysostomes
,
that
hee
did
it
for
modesty
sake
:
but
by
as
good
warrant
we
may
reiect
Chrysostome
,
as
he
doth
Hierom
:
especially
,
seeing
our
reason
is
as
effectuall
;
for
Peter
giues
this
reason
of
his
denyall
,
for
I
my selfe
am
a
man
:
which
must
needs
be
the
medium
of
a
sillogisme
,
thus
to
be
concluded
:
No
religious
worship
is
to
be
giuen
to
man
;
but
I
my selfe
am
a
man
,
therefore
thou
doest
euill
to
worship
me
.
Here
is
not
a
strayning
at
courtesie
for
modesty
sake
,
but
a
plaine
renunciation
of
Cornelius
his
sact
as
vnlawfull
:
if
it
had
been
a
tricke
of
modesty
onely
,
he
should
rather
haue
said
thus
comparatiuely
,
I
am
not
worthy
of
this
honour
from
such
a
man
as
thou
art
,
or
such
like
:
but
in
saying
,
I
my selfe
am
but
a
man
,
he
insinuateth
,
that
Cornelius
did
more
then
he
ought
to
do
.
50.
If
they
say
,
I
but
though
you
thus
escape
from
Chrysostome
,
yet
Hieroms
interpretation
will
hold
you
fast
:
I
answere
,
Besides
Vasques
reason
whereby
he
reiecteth
Hierom
,
that
it
maketh
nothing
against
vs
,
but
for
vs
rather
,
&
against
them
,
because
Hierom
seemeth
to
condemne
as
idolatrous
,
all
such
adoration
of
Saints
,
wherein
any
part
or
propertie
of
the
diuine
nature
is
attributed
vnto
them
:
but
the
Romanists
in
kneeling
and
prostrating
their
bodies
to
the
Saints
,
ascribe
the
properties
of
God
vnto
them
,
to
wit
,
either
to
be
present
in
many
places
at
once
,
o●
to
heare
,
being
as
farre
remote
from
them
as
●ea●en
is
from
earth
,
and
to
know
the
heart
,
and
to
haue
power
to
helpe
,
&c.
all
which
properly
are
proper
vnto
God
.
51.
To
the
example
of
Iohn
and
the
Angell
,
the
former
two
Iesuites
oppose
also
a
double
answere
:
first
,
that
the
Angell
did
appeare
vnto
Iohn
in
that
maiesty
,
that
he
might
bee
thought
to
be
Christ
himselfe
:
And
therefore
that
Iohn
was
rebuked
,
not
for
the
errour
in
his
adoration
,
but
for
his
errour
in
the
person
adored
.
This
answere
Vasques
names
onely
,
and
then
reiects
as
friuolous
:
But
Bellarmine
propounds
it
as
good
and
authenticall
.
Which
shall
we
beleeue
in
this
case
?
Ma●y
,
sauing
his
reuerence
,
though
hee
be
now
a
Cardinall
,
the
plaine
Iesuite
is
to
be
preferred
before
him
,
both
because
this
answere
is
crossed
and
contradicted
by
the
second
;
and
also
,
because
the
Iesuite
giues
a
reason
of
his
reiection
.
And
the
Cardinall
goeth
to
it
by
downe-right
authority
,
as
if
,
because
he
is
their
chiefe
Rabbi
,
hee
may
say
what
hee
list
:
his
reason
is
,
because
Iohn
did
truely
know
him
to
be
an
Angell
,
and
not
God
,
and
therefore
that
there
was
no
errour
in
the
person
.
Secondly
,
they
answere
,
that
the
Angell
would
not
now
,
as
in
time
before
,
be
worshipped
of
men
,
because
now
God
was
become
man
,
and
by
his
incarnation
brought
such
dignity
to
the
nature
of
man
,
that
the
very
Angels
should
doe
reuerence
vnto
it
,
not
be
adored
and
reuerenced
by
it
;
especially
of
Christs
Apostles
,
and
Princes
of
the
Church
.
To
which
I
answere
,
first
,
that
by
this
allegation
it
must
needes
follow
,
that
Angels
are
not
now
to
bee
adored
in
the
Church
of
Christ
,
howsoeuer
they
were
before
;
which
is
contrarie
to
their
owne
doctrine
,
and
generall
tenent
of
their
religion
.
Worship
God
:
he
doth
not
say
,
Forbeare
to
worship
me
,
because
your
nature
is
dignified
by
the
incarnation
of
the
Sonne
of
God
:
but
forbeare
,
because
I
am
not
God
;
and
all
diuine
and
religious
worship
belongeth
vnto
him
.
And
thus
notwithstanding
all
that
is
yet
said
,
all
religious
kneeling
and
prostrating
the
body
to
the
Saints
,
is
Idolatrous
.
52.
As
for
the
dedicating
Temples
,
consecrating
Festiuall
daies
,
making
vowes
to
them
,
they
are
all
within
the
same
compasse
,
and
that
partly
for
the
reasons
before
specified
,
being
acts
of
a
religious
worship
:
but
especially
,
because
the
Cuiconuenit
Templum
,
ei
conuenit
as
a
signe
of
gratefulnesse
towards
our
mediatours
and
Intercessours
,
by
whose
meanes
wee
receaue
benefits
from
God
.
And
that
the
honour
of
the
holy
day
,
though
it
immediately
pertaineth
to
the
Saints
,
yet
mediately
and
secondarily
it
amounteth
to
God
.
53.
These
be
Bellarmines
goodly
,
but
scarce
godly
distinctions
:
for
these
,
and
such
like
as
these
are
,
hee
vseth
as
engines
to
vndermine
the
truth
,
and
as
vizards
to
couer
the
face
of
vgly
falshood
.
But
they
may
well
bee
ouerthrowne
with
this
one
blast
,
that
the
holy
Scripture
neuer
taught
them
,
neither
haue
they
any
warrant
from
Gods
Spirit
:
and
therefore
they
are
rather
to
be
accounted
forgeries
of
a
frothy
wit
,
then
fruits
of
truth
.
But
let
vs
examine
them
a
little
:
A
Church
is
dedicated
to
God
as
it
is
a
Temple
;
and
to
a
Saint
,
as
it
is
a
Basilica
,
Why
then
it
seemeth
,
that
either
sometimes
it
is
a
Temple
,
and
sometimes
not
a
Temple
,
according
to
the
fancie
of
those
that
approach
vnto
it
:
or
else
it
is
alwaies
a
Temple
,
and
yet
alwaies
a
Basilica
too
,
and
then
the
honour
must
be
diuided
betwixt
God
and
the
Saints
:
let
them
take
which
they
will
;
the
first
is
impiety
,
the
second
Idolatry
.
Againe
,
for
Vowes
,
though
we
vow
chiefly
vnto
God
,
and
secondarily
to
the
Saints
;
yet
the
same
worship
in
nature
is
giuen
to
these
as
to
him
,
onely
it
is
not
in
the
same
degree
:
but
Idolatry
is
to
afford
any
part
of
Gods
worship
to
a
creature
,
as
hath
beene
shewed
.
And
lastly
,
touching
feast
daies
;
if
they
be
immediately
applied
to
the
honour
of
the
Saint
,
and
in
a
mediate
and
secondarie
respect
to
God
,
as
his
distinction
importeth
,
then
the
creature
is
adored
not
onely
with
the
like
worship
in
nature
,
but
with
a
higher
degree
then
God
himselfe
.
And
thus
the
mist
which
he
seeketh
to
cast
ouer
mens
eyes
,
by
the
subtiltie
of
his
distinctions
,
is
quickly
dispelled
,
assoone
as
the
light
of
truth
sheweth
it selfe
:
and
therefore
as
Ixion
,
imbracing
a
cloud
,
in
stead
of
Iuno
,
beg
at
a
monstrous
off-spring
:
so
,
the
entertaining
of
those
cloudie
distinctions
,
without
deciphering
them
to
the
quicke
,
hath
bred
,
and
doth
breed
most
of
those
monstrous
errors
in
the
Church
of
Rome
.
Thus
we
see
,
that
this
outward
adoration
is
tainted
with
most
grosse
Idolatrie
.
54.
The
second
branch
of
their
Idolatrie
to
the
Saints
,
is
,
by
Inuncation
and
Prayer
directed
vnto
them
.
For
,
Prayer
is
a
proper
and
peculiar
part
of
Gods
worship
,
and
therefore
not
to
be
giuen
to
any
other
besides
,
without
a
plaine
touch
of
Idolatry
:
for
the
commandement
of
God
is
in
the
Olde
Call
〈…〉
of
〈…〉
not
vpon
my
●●gels
or
my
Saints
,
but
vpon
〈…〉
and
t●●●
be
alone
is
〈…〉
inuocated
,
the
reason
following
declareth
,
〈…〉
d
I
will
deliuer
thee
:
from
whence
ariseth
this
conclusion
,
he
alone
is
to
be
inuocated
by
prayer
,
that
is
able
to
deliuer
vs
in
the
day
of
trouble
:
but
God
alone
can
doe
that
,
therefore
he
alone
is
to
be
prayed
vnto
.
Againe
,
it
is
the
commandement
of
our
Sauiour
Christ
in
the
New
Testament
to
his
whole
Church
,
that
it
should
thus
pray
,
O
,
our
Father
,
not
,
O
,
our
mother
,
nor
,
O
,
our
brother
,
nor
,
O
,
our
sister
,
nor
,
O
,
our
fellow-seruants
,
as
the
Popish
Church
prayeth
:
but
,
O
,
our
Father
.
If
there
had
been
any
necessity
of
praying
to
Saints
,
sure
,
our
Sauiour
would
here
haue
prescribed
it
,
where
he
setteth
downe
a
perfect
forme
of
prayer
to
be
vsed
in
his
Church
for
euer
.
Infinite
be
the
places
of
Scripture
●ending
to
this
end
;
neither
is
there
so
much
as
one
precept
or
example
in
the
whole
Booke
of
God
,
that
either
inioyneth
or
approueth
Inuocation
of
Saints
,
as
Cassander
confesseth
;
albeit
his
inference
therevpon
as
there
is
no
mandate
nor
example
extant
to
warrant
it
,
so
there
is
no
prohibition
to
interdict
it
:
as
if
it
were
not
necessarily
required
,
that
as
all
our
actions
,
so
our
prayers
should
bee
grounded
vpon
faith
,
without
which
it
is
not
onely
impossible
to
please
God
,
but
also
,
whatsoeuer
we
doe
,
is
sinne
;
but
saith
is
grounded
vpon
the
word
of
God
only
,
It
commeth
by
hearing
,
saith
the
Apostle
,
and
hearing
by
the
word
of
God
.
How
then
can
the
Inuocation
of
Saints
bee
but
vaine
and
vnprofitable
;
yea
,
impious
and
dangerous
,
seeing
it
is
without
saith
,
and
so
without
all
hope
of
Gods
acceptance
?
55.
Suarez
and
Salmeron
,
two
famous
Iesuites
,
confesse
Suar.
in
3.
Them
.
q
52.
d●s
.
42.
see
1
Salmer
.
com
.
●●
1
Tim.
2
dis.
●
.
§.
as
much
as
Cassander
:
for
the
one
saith
,
that
we
neuer
reade
that
any
directly
prayed
vnto
the
Saints
departed
,
that
they
should
pray
for
them
:
and
the
other
,
that
the
Inuocation
of
Saints
is
not
expressed
in
the
New
Testament
,
because
it
would
haue
beene
a
harsh
precept
to
the
Iewes
,
and
dangerous
to
the
Gentiles
.
Thus
,
here
are
three
,
and
those
not
of
the
meanest
,
that
acknowledge
the
inuocation
of
Saints
,
not
to
bee
found
in
Scripture
.
And
yet
Bellarmine
and
●●●ius
,
and
Coster
,
and
others
〈…〉
ashamed
to
●●est
di
〈…〉
laces
of
Scripture
to
prooue
it
:
but
with
what
impude●●y
of
spirit
,
and
euill
successe
,
I
shall
not
neede
to
shew
,
being
sufficiently
discouered
by
others
,
and
the
very
fight
of
them
being
a
sufficient
refutation
.
56.
As
for
his
reason
which
he
braggeth
to
be
vnanswerable
,
me
thinkes
,
it
halts
of
all
foure
:
for
,
because
we
entreat
Gods
children
here
in
this
world
to
pray
for
vs
,
doth
it
therefore
57.
But
that
I
may
leaue
these
things
,
and
come
to
the
poynt
in
hand
,
that
Saints
are
made
Idols
by
inuocation
,
may
appeare
by
these
reasons
:
First
,
because
they
ascribe
vnto
them
an
omnipotent
power
to
know
the
heart
,
which
is
a
peculiar
property
belonging
vnto
God
onely
,
Ier.
17.
10.
Paul
,
Rom.
10.
14
?
Aug.
de
ciuit
.
li.
8
cap.
27.
pertaineth
onely
vnto
God
.
And
as
Saint
Augustine
well
confesseth
,
when
he
saith
,
We
doe
not
ordaine
Priests
,
nor
offer
sacrifices
to
the
Martyrs
,
because
it
is
vnfit
,
vndue
,
and
vnlawfull
,
and
due
onely
to
God
alone
:
and
againe
in
the
same
Chapter
,
because
not
they
,
but
their
God
is
our
God
.
58.
Against
these
arguments
our
aduersaries
make
a
shew
of
opposition
(
and
but
a
shew
)
after
this
manner
:
First
,
that
they
doe
not
ascribe
to
the
Saints
an
omnipotent
power
,
or
an
infinite
presence
by
inuocating
them
;
for
they
say
,
Beatifica
in
speculo
,
as
it
were
in
a
glasse
.
Secondly
,
that
the
Saints
helpe
,
not
as
Authours
,
but
as
instruments
and
impetrators
.
Thirdly
,
that
wee
may
beleeue
in
them
,
though
not
as
in
God
,
but
as
in
our
Patrons
and
Protectours
.
And
that
Bellarmine
proueth
by
Hierome
vpon
the
Epistle
to
Philemon
,
When
I
heare
of
thy
loue
and
faith
which
thou
hast
towards
the
Lord
Iesus
,
and
towards
all
Saints
.
Lastly
,
that
Prayer
is
an
improper
kind
of
sacrifice
,
so
called
by
a
figure
of
speech
,
and
not
so
,
being
in
it
owne
nature
.
59.
But
all
these
are
but
meere
shifts
,
which
may
in
some
sort
blanch
the
foulenesse
of
this
errour
to
the
dim
eyes
of
the
ignorant
;
yet
those
that
are
quicke-sighted
,
can
easily
discerne
their
falshood
:
and
therefore
that
I
may
a
little
discouer
their
iuggling
,
I
answere
to
their
obiections
in
order
;
to
the
first
three
things
:
First
that
t●
is
glasse
,
in
which
all
things
are
said
to
be
seene
,
is
no where
to
be
found
in
the
Scripture
,
and
therefore
is
a
plaine
forgerie
of
their
owne
braines
:
for
we
reade
,
Mat.
5.
8.
That
the
pure
in
heart
are
therefore
blessed
,
because
they
shall
see
God
.
From
whence
it
may
be
gathered
,
that
Visio
beatifica
est
beatitudo
videntium
:
In
the
blessed
sight
of
God
consists
the
happinesse
of
the
Saints
:
but
that
thereby
they
should
behold
,
as
it
were
in
a
glasse
,
all
things
which
they
would
,
is
no where
to
be
sound
in
the
Scripture
of
God
.
Secondly
,
it
is
contrary
to
Scripture
:
for
Reuel.
6.
9.
vnder
the
Altar
cry
,
How
long
,
Lord
,
holy
and
true
,
wilt
thou
not
reuenge
our
bloud
!
and
Acts
2.
7.
It
60.
To
the
second
obiection
I
answere
,
that
most
ignorant
persons
esteeme
the
Saints
,
to
whom
they
pray
,
as
the
very
authours
and
giuers
of
those
good
things
which
they
pray
for
,
without
any
respect
vnto
God
,
saue
that
they
thinke
hee
hath
put
them
into
their
hands
to
bee
distributed
at
their
pleasure
;
and
therefore
they
pray
to
one
for
their
Horses
,
and
to
another
for
their
Hogs
,
and
to
a
third
for
their
Kine
,
&c.
Yea
,
not
onely
the
simple
sort
doe
this
,
but
it
is
the
doctrine
of
their
Church
,
as
may
appeare
by
this
rime
in
their
authorized
Seruice-Bookes
,
to
the
blessed
Virgin
.
In
te
pluit
,
inte
fluit
Deus
suam
gratiam
:
Ergo
tuanobis
plu●
gratiae
clementiam
:
Ad
beati
tui
Nati
transfer
prasentiam
,
Et
cunctorum
delictorum
confer
indulgentiam
.
That
is
:
God
raines
his
grace
abundantly
on
thee
:
Of
that
thy
grace
let
vs
partakers
bee
:
Bring
vs
vnto
the
presence
of
thy
Sonne
,
And
pardon
all
the
sinnes
which
we
haue
done
.
Here
the
Virgin
Marie
is
not
made
the
Impetrator
,
but
the
giuer
of
grace
:
and
so
are
the
rest
of
the
Saints
,
as
shall
more
fully
appeare
in
the
next
Section
.
61.
To
the
third
I
answere
,
that
to
beleeue
in
a
creature
,
is
to
deifie
that
creature
.
For
as
Augustine
well
obserueth
,
Wee
beleeue
the
Apostle
,
we
doe
not
beleeue
in
the
Apostle
:
and
we
beleeue
the
Church
,
and
not
in
the
Church
:
and
therefore
62.
To
the
last
I
answere
,
that
Prayer
is
properly
one
of
the
sacrifices
of
the
New
Testament
;
for
here
the
sacrifices
are
not
corporall
,
but
spirituall
,
as
may
bee
prooued
in
generall
by
that
which
our
Sauiour
saith
,
Iohn
4.
God
will
be
worshipped
in
Spirit
,
and
truth
.
And
in
particular
,
by
comparing
Mal.
1.
11.
with
1.
Tim.
2.
8.
for
whereas
Malachie
prophecying
Incense
,
and
a
cleane
offering
should
be
offered
to
God
in
euery
place
:
Paul
sheweth
what
is
meant
hereby
,
when
he
commandeth
to
lift
vp
pure
hands
vnto
God
in
euery
place
.
But
suppose
that
it
were
improperly
called
a
sacrifice
,
yet
it
looseth
not
the
knot
;
for
all
kinde
of
sacrifices
,
both
proper
and
improper
,
corporall
and
spirituall
,
are
due
onely
vnto
God
:
for
to
whome
belongeth
a
Temple
and
Altar
,
to
him
belongeth
a
sacrifice
,
saith
Saint
Augustine
:
but
no
Temple
or
Altar
,
proper
or
improper
,
is
to
be
built
,
or
set
vp
to
any
but
to
God
:
and
therfore
no
sacrifice
is
to
be
offered
but
to
him
.
63.
Lastly
,
touching
the
authority
of
the
Fathers
,
which
are
alleaged
so
frequently
by
Bellarmine
,
to
prooue
the
Inuocation
of
Saints
:
and
from
which
Cassander
would
draw
this
conclusion
,
That
it
was
not
credible
that
those
holy
men
would
admit
any
doctrine
or
custome
,
which
they
supposed
to
bee
contrary
to
the
Euangelicall
and
Apostolicall
doctrine
,
or
detract
any
thing
from
the
glory
of
God
,
or
the
merit
of
Christ
,
when
as
they
vnderwent
so
heauie
conflicts
for
Christs
sake
.
Here
,
(
not
to
keepe
the
Reader
in
suspense
,
referring
a
fuller
satisfaction
to
this
argument
to
a
more
fit
place
)
foure
things
are
to
bee
noted
;
first
,
that
for
the
space
of
two
hundred
yeares
after
Christ
,
the
Intercession
and
Inuocation
of
Saints
,
were
doctrines
vnknowne
vnto
the
Church
:
and
therefore
they
alledge
no
Father
within
that
compasse
,
saue
Dionisius
Areopagita
:
Cap.
7.
Eccles.
Hierarch
:
which
booke
,
as
diuers
other
that
goe
vnder
that
name
,
Illyricus
hath
proued
to
bee
counterfeit
by
impregnable
reasons
.
And
Iraeneus
,
Lib.
5.
Virgine
Mary
was
made
the
Aduocate
of
the
Virgine
Eue
:
by
which
hee
could
not
meane
that
Eue
did
pray
vnto
Mary
here
on
earth
,
seeing
Mary
was
64.
Secondly
,
those
Fathers
that
liued
in
the
next
two
hundred
yeares
,
speake
of
this
matter
very
variously
and
doubtfully
,
as
if
it
were
a
doctrine
which
they
knew
not
what
to
say
to
,
&
were
not
fully
resolued
in
.
Thirdly
,
of
those
Fathers
which
he
alleageth
,
though
in
some
places
they
seeme
to
allow
that
custome
which
was
then
brought
into
the
Church
:
yet
in
other
places
they
disallow
the
same
.
Yea
,
and
they
are
disapprooued
also
of
others
that
liued
in
the
same
age
.
Thus
true
Athanasius
condemneth
Inuocation
of
Saints
,
Orat.
2.
&
3.
contra
Arianos
:
and
false
Athanasius
alloweth
it
,
Sermon
.
in
Euangel.
de
Sanctissima
Deipara
.
Basil
approueth
it
,
but
Nazianzene
doubteth
of
it
,
and
Epiphanius
that
liued
also
about
that
time
,
vtterly
condemneth
i●
.
Chrysostome
in
some
places
seemeth
to
allow
of
it
;
in
others
,
he
speaketh
against
it
:
and
so
doth
Augustine
,
and
the
rest
,
as
you
may
see
at
large
prooued
by
Chemnitius
in
his
examine
of
the
Councill
of
Dionysius
Areopagita
.
Ecclesiast.
Hierar
.
Athanas
.
Serm.
de
Sanctissima
Deipara
.
Chrysost.
hom.
ad
pop.
66.
and
many
others
of
the
like
impression
,
as
the
same
Chemnitius
hath
learnedly
and
vnanswerably
prooued
.
65.
Lastly
,
those
Fathers
which
doe
defend
this
Inuocation
,
yet
do
not
defend
it
as
it
is
now
practised
in
the
Church
of
Rome
:
for
first
,
the
Fathers
,
if
they
did
allow
of
this
Inuocation
,
yet
it
was
in
their
priuate
deuotions
,
not
in
the
publike
Leiturgie
of
the
Church
:
for
it
cannot
bee
prooued
,
that
in
any
of
the
ancient
Leiturgies
this
Inuocation
was
vsed
,
vntill
Gregorie
the
firsts
time
(
for
as
for
that
which
was
called
Chrysostomes
Masse
,
all
know
it
is
a
bastard
brat
,
and
not
a
true
Child
of
that
good
Father
)
but
in
the
Church
of
Rome
it
is
practised
in
their
publicke
seruice
,
and
so
is
come
from
a
matter
of
priuate
deuotion
,
to
a
generall
practice
of
Religion
.
Secondly
,
the
Fathers
,
though
they
may
seeme
to
haue
prayed
sometimes
vnto
the
Saints
,
out
of
the
heate
of
their
deuotion
;
yet
it
was
but
now
and
then
,
and
as
it
were
,
by
the
way
,
whereas
their
ordinary
prayers
and
deuotions
were
directed
vnto
God
:
but
in
the
Church
of
Rome
the
Saints
are
more
prayed
vnto
,
then
God
;
he
hath
the
least
,
and
they
the
greatest
share
in
their
deuotion
;
witnesse
the
Letanie
of
the
blessed
Virgin
Marie
,
and
the
Marie
Psalter
,
and
their
Common
practice
.
Thirdly
,
the
Fathers
,
albeit
they
directed
their
prayers
sometimes
to
the
Saints
,
yet
they
reposed
most
confidence
in
their
prayers
to
God
,
and
in
the
mediation
of
Christ
,
as
appeareth
by
that
which
Chrysostome
saith
;
Ad
Deum
non
ostiar●o
,
&c.
We
need
no
Porter
,
nor
Mediator
,
nor
Minister
,
to
bring
vs
to
God
:
say
but
,
Miserere
mei
Deus
,
&c.
And
in
another
place
hee
saith
,
that
when
wee
pray
our selues
to
God
,
wee
obtaine
more
,
then
when
others
pray
for
vs
.
But
the
superstitious
Romanists
thinke
to
speede
better
when
they
pray
to
the
Saints
,
then
when
vnto
God
:
And
therefore
they
are
not
ashamed
to
say
,
that
we
must
appeale
from
the
Court
Vtinam
oretis
pro
nobis
,
Would
to
God
they
would
pray
for
vs
;
and
so
they
were
rather
wishes
,
then
prayers
:
But
the
Romanists
admit
no
such
extenuation
,
but
flatly
affirme
,
that
wee
ought
directly
to
pray
vnto
them
as
our
Patrons
,
Protectors
,
and
Intercessors
.
And
lastly
,
the
Fathers
relyed
not
vpon
the
intercession
of
Saints
,
except
there
were
in
themselues
a
care
and
conscience
of
a
godly
life
:
but
in
Popery
,
notorious
,
wicked
,
and
vngodly
persons
,
that
neuer
thinke
vpon
amendment
of
their
liues
,
but
perseuere
in
their
sinnes
without
repentance
:
yet
doe
assure
themselues
to
bee
saued
by
the
merits
and
intercession
of
the
Saints
.
And
thus
,
howsoeuer
they
make
a
shew
of
Fathers
,
to
cloke
their
Idolatry
withal
;
yet
the
Fathers
,
if
they
be
rightly
vnderstood
,
are
as
much
different
from
them
,
as
blacke
is
from
white
.
And
the
Fathers
might
bee
free
from
Idolatrie
,
when
as
they
remaine
guiltie
.
66.
The
third
and
last
way
whereby
they
turne
the
blessed
Saints
into
Idols
,
is
by
putting
their
trust
and
confidence
in
their
merits
and
mediation
:
which
kinde
of
spirituall
worship
is
due
only
vnto
the
diuine
Maiestie
,
as
hath
been
shewed
.
The
truth
of
which
assertion
may
be
proued
,
first
,
by
their
doctrine
,
&
secondly
,
by
the
publike
practice
of
their
Church
.
Touching
their
doctrine
,
to
omit
the
impious
,
impudent
,
and
blasphemous
opinions
of
their
Monkes
and
Friers
,
who
haue
egregiously
exceeded
the
bounds
of
all
pietie
in
this
point
,
left
the
Romanists
should
say
,
that
they
were
but
priuate
mens
conceits
,
and
not
the
receiued
doctrines
of
the
Church
;
I
will
onely
relate
some
few
sentences
out
of
their
most
publicke
and
athenticke
writings
.
67.
And
to
begin
with
Peter
Lumbard
;
he
saith
,
that
the
Saints
doe
intercede
for
vs
both
by
their
merite
,
and
by
their
affection
:
therefore
we
pray
vnto
them
,
that
their
merits
may
helpe
vs
,
and
that
they
would
will
our
good
;
because
,
if
they
will
it
,
God
also
will
will
it
,
and
it
shall
be
done
.
Thus
hee
makes
Gods
will
to
depend
vpon
theirs
,
and
not
theirs
vpon
Gods
;
and
consequently
,
more
trust
to
be
reposed
in
them
,
then
in
God
.
Alexander
Alensis
,
the
most
ancient
of
the
Schoolemen
,
First
,
eyther
for
our
pouerty
in
meriting
,
that
where
our
merits
faile
;
others
may
patronize
vs
:
or
for
our
pouertie
in
contemplation
,
that
wee
not
being
able
to
behold
the
highest
light
in
it selfe
,
may
behold
the
same
in
the
Saints
:
or
for
our
pouertie
in
louing
,
because
the
efficacie
of
prayer
ariseth
from
deuotion
:
and
for
the
most
part
,
an
imperfect
man
doth
feele
himselfe
more
●ffected
towards
the
Saints
,
then
towards
God
.
Secondly
,
for
the
glory
of
the
Saints
,
that
whilst
wee
obtaine
that
which
wee
desire
by
their
suffrages
,
wee
may
magnifie
them
.
And
thirdly
,
for
the
reuerence
of
God
,
that
a
sinner
that
dares
not
come
vnto
him
in
his
owne
person
,
may
fly
to
the
Saints
,
and
implore
their
helps
.
Bonauenture
affirmeth
,
that
the
Saints
by
their
merits
haue
not
onely
deserued
happinesse
and
glory
to
themselues
,
but
also
by
their
merits
of
supererogation
,
haue
power
to
helpe
others
that
pray
vnto
them
.
And
againe
he
saith
,
He
that
was
before
vnworthy
,
by
praying
to
the
Saints
is
made
worthy
.
Aquinas
giueth
this
reason
for
praying
to
the
Saints
;
Quia
vltima
reducuntur
fly
to
the
refuge
of
the
Saints
,
that
we
may
be
saued
by
their
merits
and
prayers
:
and
he
saith
further
,
that
God
hath
giuen
halfe
his
Kingdome
to
the
blessed
Virgine
,
the
Queene
of
heauen
;
as
Assuerus
promised
to
Queene
Ester
:
and
so
retayning
iustice
to
himselfe
,
he
hath
graunted
mercy
to
her
to
be
exercised
.
And
vpon
this
ground
,
is
that
saying
of
Bernhardine
,
that
we
appeale
from
the
Court
of
Gods
iustice
,
to
the
Court
of
his
Mothers
mercy
.
But
Antoninus
,
the
Archbishop
of
Florence
is
more
playne
then
them
all
:
for
hee
telleth
vs
,
That
it
must
needs
be
,
that
to
whomsoeuer
the
blessed
Virgin
turneth
her
eyes
,
they
must
be
iustified
and
saued
.
And
againe
,
that
Christ
is
not
only
an
Aduocate
,
but
a
Iudge
:
and
therefore
a
sinner
dareth
not
approch
vnto
him
;
but
that
God
hath
prouided
vs
of
an
Aduocatresse
,
which
is
sweet
and
milde
,
and
in
whom
is
no
bitternesse
.
And
againe
,
Mary
is
that
Throne
of
grace
,
spoken
of
Heb.
4.
16.
to
whom
we
must
approch
with
confidence
,
that
we
may
obtayne
mercy
,
and
find
grace
,
in
the
time
of
neede
:
Againe
,
he
calleth
the
Virgin
Mary
,
the
gate
of
heauen
,
because
whatsoeuer
grace
euer
came
out
of
heauen
into
the
world
,
came
out
by
her
meanes
:
and
whatsoeuer
thing
entreth
into
heauen
,
must
enter
by
her
:
and
so
he
calleth
the
other
Saints
,
Portas
coeli
:
The
gates
of
heauen
.
Because
by
their
prayers
they
carry
vs
into
Saints
are
coadiutors
,
and
cohelpers
in
the
worke
of
our
saluation
.
Many
such-like
blasphemous
68.
But
what
?
is
the
doctrine
of
latter
times
any
whit
purer
?
no
verily
:
for
the
Councill
of
Trent
,
that
was
called
in
pretence
to
this
end
,
to
reforme
abuses
in
the
Church
,
and
to
restore
Religion
to
some
puritie
,
doth
approoue
and
confirme
it
is
good
and
profitable
,
humbly
to
inuocate
the
Saints
,
and
to
fly
to
their
prayers
and
succour
for
the
obtayning
of
blessing
from
God
in
Christ
.
And
that
wee
may
see
the
meaning
of
this
Decree
,
the
Romane
Catechisme
,
which
Saints
are
therefore
to
be
called
vpon
,
because
they
pray
continually
for
the
saluation
of
men
:
and
God
bestoweth
many
benefits
vpon
vs
for
their
merit
and
grace
sake
:
and
that
they
obtaine
pardon
for
our
sinnes
,
and
reconcile
vs
into
the
fauour
of
God
.
And
for
the
refining
Iesuites
,
they
haue
not
yet
refined
this
errour
:
for
,
Coster
writeth
,
that
the
Saints
are
to
be
inuocated
,
both
that
they
may
mediate
our
cause
to
God
,
and
also
,
that
themselues
may
helpe
vs
.
Viega
,
another
Iesuite
,
saith
,
that
they
are
as
it
were
the
dores
,
by
which
an
entrance
is
opened
to
vs
vnto
the
most
holy
places
in
heauen
.
Osorius
,
another
of
the
same
stampe
,
affirmeth
,
that
Osorius
●om.
3.
co●ci●●
.
pa.
6●1
.
God
giueth
vs
all
good
things
by
the
intercession
of
the
Saints
.
And
lastly
,
to
make
vp
the
messe
,
Bellarmine
himselfe
,
that
is
predestination
is
helped
&
supported
by
the
prayers
of
the
Saints
,
because
God
hath
determined
to
vse
their
prayers
for
the
effecting
of
mans
saluation
.
Behold
here
a
Map
of
the
Romish
doctrine
.
Who
can
now
choose
but
account
them
Idolaters
,
when
they
thus
teach
the
people
,
That
all
blessings
descend
vpon
them
by
the
meanes
of
the
Saints
;
and
so
encourage
them
to
repose
their
confidence
in
their
merits
?
69.
But
from
their
doctrine
,
let
vs
come
to
the
practice
of
their
Church
,
and
we
shall
see
this
more
cleerely
:
and
heere
some
few
examples
shall
serue
for
a
taste
;
for
to
propound
all
in
this
kinde
,
would
bee
both
tedious
and
needlesse
.
Thus
therefore
in
their
publike
Seruice
Bookes
,
Rosaries
,
and
Breuiaries
,
they
pray
vnto
the
Saints
:
To
Saint
Paul
.
Vouchsafe
to
bring
thy
humble
suppliants
to
heauen
after
the
end
of
this
life
,
to
whom
thou
hast
reuealed
the
light
of
truth
.
To
Saint
Iames
the
greater
.
Haile
,
ô
singular
safeguard
of
thy
pilgrims
,
bountifully
heare
the
prayers
of
thy
seruants
,
helpe
them
that
worship
thee
,
and
bring
them
to
heauen
.
To
Saint
Thomas
thus
:
Vouchsafe
to
establish
vs
,
thy
suppliants
,
in
his
faith
,
by
handling
of
whom
,
thou
deseruedst
to
acknowledge
to
be
God
.
To
Saint
Iohn
.
Haile
,
ô
holy
Apostle
of
our
Lord
Iesus
Christ
,
I
intreat
thee
by
his
loue
who
chose
thee
out
of
the
world
,
that
thou
wouldest
deliuer
me
,
thy
vnworthy
seruant
,
from
all
aduersitie
,
and
from
all
impediments
of
body
and
soule
,
and
receiuing
my
soule
at
the
houre
of
death
,
wouldest
bring
me
to
life
euerlasting
.
To
Saint
George
thus
:
Hee
saue
vs
from
our
sinnes
,
that
wee
may
rest
with
the
blessed
in
heauen
.
Here
Saint
George
is
made
a
Sauiour
,
and
that
from
sinne
:
and
so
either
Christ
is
cleere
put
out
of
his
office
,
or
George
ioyned
with
him
in
his
office
.
Againe
,
to
Saint
Erasmus
.
Graunt
,
that
by
thy
merits
and
prayers
,
we
may
ouercome
all
the
snares
of
our
enemies
,
and
be
freed
from
the
pouerty
of
body
and
minde
,
and
from
eternall
death
.
To
Saint
Christopher
.
O
glorious
Martyr
,
Christopher
,
bee
mindefull
of
vs
to
God
,
and
without
delay
,
defend
our
body
,
sense
and
honor
,
thou
that
deseruedst
to
carry
in
thine
armes
ouer
the
Sea
,
the
Flower
of
heauen
,
cause
vs
to
auoid
all
wickednesse
,
and
to
loue
God
with
all
our
hearts
.
To
Saint
Cosmus
and
Damianus
.
O
most
holy
Physicians
,
who
shine
in
heauen
most
cleerely
by
your
merits
,
preserue
vs
both
from
bodily
plague
and
disease
▪
and
also
from
the
death
of
the
soule
,
that
we
may
liue
in
grace
,
vntill
we
enter
into
heauen
.
To
Francis
the
Fryer
,
thus
:
O
Francis
,
sunnes
light
,
singular
crucified
Saint
,
&c.
be●
thou
to
vs
the
way
of
life
,
make
satisfaction
for
vs
alway
,
shew
to
Christ
the
marks
of
thy
wounds
.
This
Frier
Francis
they
make
equall
to
Christ
:
and
therefore
70.
What
should
I
trouble
thee
(
gentle
Reader
)
with
any
more
of
this
trumpery
?
their
Bookes
are
full
of
such-like
prayers
,
if
any
please
to
read
them
:
and
that
we
may
plainely
see
,
that
they
put
their
trust
and
confidence
in
them
,
not
onely
the
words
doe
sufficiently
signifie
,
but
also
the
liberall
Aue
sancta
Mater
Dei
,
&c.
But
to
leaue
the
rest
of
the
Saints
,
and
to
come
to
the
blessed
Virgine
,
whom
with
Epiphanius
,
we
blesse
and
honour
,
but
in
●●
cas●
worship
:
it
is
a
Queene
of
heauen
,
the
Mother
of
mercy
,
the
Gate
of
Paradise
,
the
Life
and
hope
of
a
sinner
,
the
Light
of
the
Church
,
the
Lady
of
the
world
,
the
Aduocatresse
and
Mediatrix
of
mankinde
:
yea
,
they
say
,
that
the
death
and
she
redeemed
the
world
with
one
heart
:
as
Adam
and
Eue
sold
the
world
for
one
apple
.
And
thus
they
ioyne
the
Virgine
Mary
with
Christ
in
the
office
of
our
redemption
,
and
so
make
her
equall
with
him
,
which
were
somewhat
tolerable
,
if
they
could
stay
there
,
but
they
climbe
higher
in
impudency
,
and
not
onely
match
her
with
Christ
,
but
set
her
aboue
him
:
For
they
tell
vs
of
a
vision
,
How
Christ
preparing
to
iudge
the
world
,
there
were
two
Ladders
set
,
that
reached
to
heauen
:
the
one
red
,
at
the
top
whereof
Christ
sate
;
the
O
happy
Virgine
,
that
our
sinnes
dost
purge
,
E●treate
thy
Mother
,
and
thy
Sonne
doe
vrge
;
Command
him
,
though
Redeemer
that
●e
be
,
By
right
of
Motherhood
,
which
is
giuen
to
thee
.
71.
And
this
the
Rosarie
of
the
Virgine
Mary
doth
more
euidently
manifest
:
for
Dominicke
,
who
was
the
first
inuentor
of
it
,
ordayned
that
fiftie
Ane
Maries
should
be
recited
,
and
at
euery
tenth
,
one
Pater
noster
,
which
together
make
a
Rosarie
:
and
for
this
purpose
the
same
Dominicke
framed
fiue
and
fiftie
Stones
or
Beades
,
and
hung
them
together
on
a
string
,
betwixt
euery
ten
little
ones
,
one
great
one
,
and
called
them
Patriloquia
,
as
it
were
prayers
to
the
Father
;
which
he
might
more
properly
haue
called
,
Matriloquia
,
prayers
to
the
Mother
:
for
here
are
ten
Aues
,
to
each
Pater
noster
.
And
this
was
the
originall
of
praying
vpon
Beads
.
Now
out
of
these
Rosaries
,
sprung
there
Mary
Psalters
:
for
three
Rosaries
,
to
wit
,
an
hundred
and
fifty
Aue
Maries
,
and
fifteene
Pater
nosters
,
make
one
Mary
Psalter
,
because
,
forsooth
,
the
Psalter
of
Dauid
consists
of
so
many
Psalmes
:
and
to
the
fraternitie
of
this
Psalter
,
and
the
sayers
thereof
,
were
giuen
by
diuers
Popes
,
as
Sixtus
the
fourth
,
and
Innocent
the
eighth
,
threescore
thousand
yeeres
of
indulgence
,
and
plenary
remission
both
from
the
punishment
and
fault
,
one
,
in
the
time
of
life
,
and
one
in
the
houre
of
death
.
Is
not
heere
,
I
pray
you
,
the
worship
of
the
Virgine
Mary
exalted
aboue
the
worship
of
Christ
?
who
can
doubt
of
it
,
seeing
the
proportion
is
ten
to
one
,
fifty
to
fiue
,
an
hundred
to
ten
,
an
hundred
and
fifty
to
fifteene
?
And
no
maruell
,
if
it
bee
thus
in
their
prayers
,
seeing
it
is
as
euill
or
worse
in
their
deeds
:
for
whereas
wee
haue
one
Church
,
or
religious
house
,
dedicated
to
Christ
,
we
shall
finde
ten
dedicated
to
Mary
the
Mother
of
Christ
:
and
so
the
Mother
is
aduanced
aboue
the
Sonne
,
and
yet
she
but
a
woman
of
flesh
and
bloud
,
saued
by
her
Sonne
,
and
blessed
by
that
faith
which
shee
had
in
him
,
and
hee
the
Sonne
of
God
,
as
well
as
the
Sonne
of
Man
,
the
Sauiour
and
Redeemer
of
mankinde
.
72.
But
the
most
horrible
Idolatrie
and
blasphemy
of
all
the
rest
,
is
to
be
found
in
another
Mary
Psalter
of
theirs
,
compiled
(
as
they
say
)
by
Bonauenture
,
and
authorised
in
the
Dominus
,
Lord
,
they
put
in
,
Domina
,
Lady
:
as
for
example
,
in
the
third
Psalme
,
for
,
Lord
,
how
are
my
foes
increast
;
they
say
,
Lady
,
how
are
my
foes
increast
!
and
in
the
sixt
Psalme
,
for
,
O
Lord
,
correct
mee
not
in
thy
wrath
;
they
say
,
O
Lady
,
correct
me
not
in
thy
wrath
.
And
in
the
31.
Psalme
,
for
,
Blessed
are
they
,
O
Lord
,
whose
sinnes
are
forgiuen
;
they
say
,
Blessed
are
they
whose
hearts
loue
thee
,
O
Virgine
Mary
;
for
their
sinnes
shall
be
forgiuen
them
by
thee
:
and
so
cleane
through
the
Psalter
.
If
any
desire
to
see
the
gulfe
and
dunghill
of
Superstition
and
Idolatrie
,
practised
in
the
Church
of
Rome
,
vnder
the
Inuocation
of
Saints
,
let
him
but
read
this
one
Psalter
,
which
alone
,
if
there
were
no
other
argument
,
is
sufficient
to
conuince
their
whole
Church
of
open
and
notorious
Idolatrie
:
and
that
,
Cassander
himselfe
confesseth
in
the
place
aboue
quoted
.
73.
Thus
they
exalt
the
Virgine
Mary
aboue
Christ
,
and
equall
her
with
God
:
yea
,
which
is
horrible
to
speake
,
and
fearefull
to
be
recorded
,
they
place
her
aboue
God
himselfe
:
for
they
teach
,
that
a
man
may
appeale
to
the
Virgine
Mary
,
not
onely
from
a
Tyrant
,
and
from
the
Diuell
;
but
euen
from
God
himselfe
.
This
writeth
Bernardine
de
Busto
,
about
120.
74.
But
no
maruell
,
if
they
preferre
Mary
to
Christ
,
that
is
,
the
Mother
before
the
Sonne
,
seeing
they
doe
as
much
to
two
Fryers
,
Francis
and
Dominicke
.
He
that
would
see
how
Francis
is
matched
and
exalted
aboue
Christ
,
let
him
read
the
booke
of
his
Conformities
,
and
hee
will
bee
astonished
at
their
madnesse
.
Also
,
of
Dominicke
they
write
most
strange
things
,
and
such
,
as
Christ
neuer
did
the
like
:
as
for
example
;
Christ
raysed
but
three
dead
(
saith
Antoninus
:
)
but
Dominicke
Antonin
.
part.
3.
tit
.
23.
c.
1.
●
.
3.
raysed
three
at
Rome
,
and
forty
that
were
drowned
in
a
Riuer
neere
to
Tholosse
.
Christ
being
made
immortall
after
his
resurrection
,
entred
twice
into
the
house
,
the
dores
being
shut
:
but
Dominicke
,
being
a
mortall
man
,
entred
into
a
Church
in
the
night
,
the
dores
being
shut
,
that
he
might
not
waken
the
brethren
.
Christ
had
all
power
committed
vnto
him
in
heauen
and
earth
:
and
Dominicke
did
partake
the
same
power
with
him
;
for
the
Angels
serued
him
,
the
Elements
obeyed
him
,
&
the
Diuels
trembled
at
him
.
Christ
was
the
Lord
absolutely
,
and
by
authority
:
but
Dominicke
principally
,
and
by
possession
.
Christ
was
laid
at
his
birth
in
a
Manger
,
and
wrapped
in
clouts
to
keepe
him
from
cold
:
but
Dominicke
being
an
infant
,
would
often
get
out
of
his
bed
,
and
as
if
hee
abhorred
all
delights
of
the
flesh
,
lye
vpon
the
bare
ground
.
Christ
neuer
prayed
,
but
hee
was
heard
,
if
he
would
;
except
in
the
Garden
,
when
hee
prayed
that
the
Cup
might
passe
away
from
him
,
where
praying
according
to
his
sensuall
part
,
would
not
be
heard
according
to
reason
:
but
Dominicke
neuer
desired
any
thing
of
God
,
but
it
was
graunted
vnto
him
.
Christ
being
borne
,
a
Starre
appeared
in
the
East
,
which
directed
the
Wise-men
to
him
,
and
foreshewed
that
he
should
be
the
light
of
the
world
:
but
Dominicke
being
borne
,
and
ready
to
bee
baptized
,
his
Godmother
saw
a
Starre
in
his
forehead
,
foretelling
a
new
light
of
the
world
.
Lastly
,
Christ
loued
vs
,
and
washed
away
our
sinnes
by
his
bloud
:
so
did
Dominicke
;
for
hee
whipt
himselfe
thrice
euery
day
with
an
Iron
chayne
,
and
drew
bloud
each
time
out
of
his
sides
:
once
for
his
owne
sinnes
,
which
were
very
small
;
the
second
for
those
that
were
in
Purgatory
;
and
the
third
for
those
that
liue
in
the
world
.
Is
not
Dominicke
heere
in
some
things
equalled
,
and
in
others
preferred
before
our
blessed
Sauiour
,
Iesus
Christ
?
75.
And
thus
to
passe
ouer
all
their
false
and
counterfeit
Saints
,
which
eyther
neuer
were
in
rerum
natura
,
or
were
not
such
as
they
make
them
:
as
Christopher
,
George
,
Catherine
,
76.
The
last
principall
branch
of
Idolatry
,
maintayned
and
practised
in
the
Church
of
Rome
,
is
the
adoration
and
worshipping
of
the
Crosse
.
Now
by
the
Crosse
they
vnderstand
,
eyther
the
true
Crosse
of
Christ
,
together
with
any
part
or
portion
thereof
;
or
the
picture
or
image
of
that
Crosse
,
whether
it
bee
materiall
and
permanent
,
or
transeunt
and
formall
onely
.
Of
both
which
this
is
the
doctrine
of
the
Church
of
Rome
:
that
not
onely
that
Crosse
whereon
Christ
dyed
,
but
euery
picture
and
representation
of
it
,
whether
grauen
or
paynted●
,
or
expressed
in
the
ayre
,
with
the
hand
and
fingers
,
is
to
be
kissed
and
adored
.
This
is
the
position
Vasques
de
Adora
.
l.
3.
c.
2.
Bel.
de
Imag.
l.
3.
c.
27.
28.
29.
of
Vasques
the
Iesuite
;
and
hee
saith
,
that
it
is
the
doctrine
and
faith
of
the
Romane
Church
.
And
the
same
is
auouched
by
Bellarmine
,
and
confirmed
by
many
arguments
(
weake
ones
,
God
wot
)
in
three
whole
Chapters
:
wherein
hee
laboureth
to
prooue
;
first
,
that
the
Crosse
it selfe
:
secondly
,
that
the
Image
of
the
Crosse
:
and
thirdly
,
that
the
signe
of
the
Crosse
,
are
all
to
be
worshipped
:
and
with
what
kind
of
worship
?
Aquinas
resolues
vs
in
that
point
,
when
he
affirmeth
,
the
very
Crosse
of
Christ
,
whereon
he
was
crucified
,
is
to
bee
worshipped
with
diuine
worship
:
for
two
causes
;
both
for
the
representation
or
resemblance
it
hath
to
Christ
;
as
also
,
for
that
it
touched
the
body
of
Christ
:
but
the
signe
of
the
Crosse
or
Crucifix
,
is
to
be
worshipped
with
latria
,
onely
in
the
former
respect
.
And
this
is
still
the
doctrine
of
their
Church
:
for
neither
is
it
taxed
in
their
late
editions
for
errour
,
nor
contradicted
by
any
other
Romish
Doctor
.
Yea
,
a
they
worship
the
Crosse
with
the
same
worship
wherewith
they
adore
Christ
him
▪
selfe
:
and
that
they
pray
vnto
the
Crosse
,
as
vnto
him
that
was
crucified
on
it
,
and
repose
the
hope
of
their
saluation
vpon
it
.
77.
And
this
is
the
doctrine
of
the
Romish
Synagogue
at
this
day
;
and
their
practice
is
correspondent
thereunto
:
for
they
kneele
vnto
the
Crosse
,
they
kisse
it
,
they
creepe
vnto
it
,
they
pray
vnto
it
;
yea
,
they
repose
the
hope
of
their
saluation
in
it
:
as
appeareth
in
that
forme
of
prayer
vsed
in
their
Masse
booke
:
All
haile
,
ô
Crosse
,
our
onely
hope
;
in
this
time
of
Lent
,
doe
thou
increase
righteousnes
in
good
men
,
and
graunt
pardon
to
sinners
.
Now
that
this
is
heathenish
Idolatrie
,
may
appeare
by
these
reasons
:
First
,
because
outward
religious
adoration
is
giuen
to
a
piece
of
wood
,
or
brasse
,
or
gold
,
or
some
other
matter
.
78.
Ob.
I
,
but
the
Crosse
touched
Christ
,
and
therefore
it
is
to
bee
worshipped
with
diuine
worship
.
R.
So
did
the
Manger
wherein
hee
lay
,
being
an
infant
;
and
the
Graue
wherein
he
was
layd
,
being
dead
;
and
the
Pillar
whereunto
he
leaned
,
being
whipped
;
and
the
Asse
where
on
hee
rode
,
being
in
his
iourney
to
the
City
:
yea
,
so
did
the
wombe
of
the
blessed
Virgine
his
Mother
,
before
hee
was
borne
:
and
yet
they
will
not
say
that
any
of
these
are
to
bee
worshipped
with
latria
.
I
am
sure
the
Apostles
cannot
bee
found
to
haue
giuen
any
maner
of
religious
worship
to
any
of
these
things
,
much
lesse
diuine
worship
:
though
I
deny
not
,
but
that
the
true
Reliques
of
Christ
,
and
those
things
that
any
waies
pertayned
vnto
him
,
were
reuerenced
without
doubt
by
his
friends
after
his
departure
:
and
so
farre
we
also
willingly
condescend
vnto
them
;
but
that
any
religious
worship
was
giuen
vnto
them
they
can
neuer
prooue
.
Ob.
I
,
but
the
Crosse
was
the
instrument
of
Christs
passion
,
and
Mans
redemption
,
and
the
Altar
of
that
great
Sacrifice
,
and
the
Ladder
by
which
Christ
ascended
into
heauen
;
therefore
it
is
to
bee
worshipped
.
R.
So
was
Iudas
an
instrument
of
Christs
passion
,
and
our
redemption
:
as
Saint
Augustine
teacheth
,
when
he
saith
,
that
Iudas
was
elected
by
Christ
,
to
the
end
,
that
by
him
hee
might
fulfill
our
redemption
;
and
so
was
Pilate
and
Caiphas
:
yet
these
are
not
therefore
to
be
worshipped
,
vnlesse
wee
will
reuiue
the
old
heresie
of
the
Cai●nians
and
the
Marrionites
.
And
so
Crosse
was
miraculously
found
out
by
Helena
:
and
that
not
before
Constantines
time
,
when
it
might
safely
bee
worshipped
;
and
it
was
reuealed
to
bee
the
true
Crosse
,
by
euident
miracles
:
therefore
it
is
to
be
worshipped
with
diuine
worship
.
R.
Graunt
all
this
to
bee
true
,
which
notwithstanding
may
probably
be
questioned
:
yet
that
this
doth
not
prooue
that
the
Crosse
is
to
bee
worshipped
,
Helenes
owne
example
doeth
shew
:
for
as
Ambrose
writeth
,
Shee
worshipped
not
the
wood
of
the
Crosse
,
but
him
that
hung
vpon
the
wood
,
because
this
(
saith
he
)
is
a
heathenish
errour
,
&c.
neither
can
they
euer
prooue
that
it
was
therefore
reuealed
,
that
it
might
be
worshipped
.
79.
Did
euer
any
man
read
more
pittifull
arguments
?
the
rest
which
●ee
vseth
are
all
of
the
same
stampe
.
Ob.
I
,
but
a
Crucifix
is
like
vnto
Christ
,
saith
hee
,
therefore
it
i●to
bee
latria
.
R.
But
the
Virgin
his
Mother
was
more
like
to
him
,
and
yet
they
giue
not
vnto
her
so
high
a
worship
.
Ob.
I
,
but
the
Fathers
held
the
Crosse
in
great
reuerence
,
and
the
Image
of
the
Crosse
,
and
worshipped
them
.
R.
True
,
they
reuerenced
them
,
and
held
them
in
great
estimation
:
but
yet
there
was
no
worship
giuen
vnto
them
,
vntill
neere
400.
yeeres
after
Christ
.
About
that
time
began
this
superstition
:
for
in
Saint
Ambrose
time
it
was
not
crept
in
,
as
appeareth
by
that
testimony
before
alledged
:
not
in
Arnobius
time
,
who
plainely
affirmeth
,
that
they
did
not
worship
Crosses
.
Againe
,
those
Fathers
that
did
adore
them
,
did
not
worship
the
Crosse
or
the
Crucifix
,
but
him
that
hung
vpon
the
Crosse
;
as
may
appeare
by
Hieroms
testimony
that
shee
falling
prostrate
before
the
Crosse
,
worshipped
as
if
shee
had
seene
the
Lord
there
hanging
before
her
:
by
which
it
is
playne
,
that
she
worshipped
not
the
Crosse
,
but
the
Lord
.
And
Ambrose
also
witnesseth
heathenish
errour
,
and
the
vanitie
of
wickedmen
to
worship
the
Crosse
.
But
the
Romanists
teach
,
that
the
Crosse
it selfe
,
and
the
Crucifix
are
to
be
worshipped
,
and
that
with
the
highest
worship
.
Ob.
I
,
but
many
and
strange
miracles
haue
beene
wrought
by
the
signe
of
the
Crosse
;
therefore
it
is
to
bee
worshipped
.
R.
The
argument
is
naught
:
for
if
euery
worker
of
miracles
should
be
worshipped
with
diuine
adoration
,
then
all
the
Apostles
might
challenge
this
honour
vnto
them
.
So
might
Iannes
and
Iambres
that
resisted
Moses
.
Yea
,
so
might
Antichrist
himselfe
:
for
his
comming
is
with
lying
signes
and
wonders
:
lying
,
not
onely
in
respect
of
their
substance
,
which
is
sometimes
counterfeit
:
but
also
in
respect
of
the
end
,
which
is
to
seduce
,
when
the
miracle
for
substance
may
bee
true
:
and
this
is
both
Saint
Chrystostomes
and
Saint
Augustines
exposition
80.
Ob.
I
,
but
the
Apostle
Paul
saith
,
God
forbid
that
I
should
reioyce
in
any
thing
,
but
inthe
Crosse
of
our
Lord
Iesus
He
tooke
the
handwriting
that
was
against
vs
,
and
nayled
it
on
his
Crosse
:
and
,
he
set
all
things
at
peace
through
the
bloud
of
his
Crosse
,
&c.
therefore
it
is
to
be
worshipped
.
R.
The
consequent
of
this
arguments
as
good
as
the
former
;
for
how
can
it
follow
,
that
because
the
Crosse
was
the
instrument
of
our
redemption
,
therefore
it
should
be
adored
?
The
weaknes
of
this
sequell
is
before
discouered
.
Besides
,
by
the
Crosse
is
vnderstood
most
commonly
in
the
Scripture
,
eyther
the
whole
worke
of
Christs
passion
,
or
afflictions
and
persecutions
for
Christs
sake
;
neyther
of
which
,
especially
the
latter
,
are
to
be
adored
with
diuine
adoration
.
In
a
word
,
there
is
nothing
they
can
alledge
,
that
doth
carry
with
it
any
shew
of
sound
reason
,
to
hide
the
shame
of
their
Church
in
this
open
Idolatrie
,
and
yet
they
labour
tooth
and
nayle
for
it
;
but
they
profite
but
a
little
.
81.
Wee
confesse
that
there
was
a
holy
and
commendable
vse
of
the
transcant
signe
of
the
Crosse
in
the
primitiue
Church
:
to
wit
,
as
a
badge
of
Christian
profession
,
to
signifie
that
they
were
not
ashamed
of
their
crucified
God
,
which
the
heathen
and
wicked
Iewes
vsed
to
cast
in
their
teeth
:
and
so
of
the
permanent
Crosse
erected
in
publike
places
,
to
be
as
it
were
a
trophee
and
monument
of
the
exaltation
of
him
that
dyed
on
the
Crosse
.
But
now
Popery
hath
turned
this
laudable
vse
of
the
Crosse
into
Paganish
abomination
;
and
hath
giuen
to
it
that
honour
which
belonged
to
him
that
dyed
vpon
the
Crosse
:
and
therefore
wee
most
iustly
accuse
them
of
fou●e
Idolatrie
,
and
finde
them
guilty
without
all
controuersie
,
and
that
not
onely
in
th●s
last
enditement
,
touching
the
Crosse
,
but
also
in
the
foure
former
heads
.
And
therefore
the
conclusion
is
by
necessary
consequence
most
firme
and
true
,
that
seeing
the
Church
of
Rome
is
thus
many
wayes
guiltie
of
Idolatry
,
therefore
it
is
to
bee
abandoned
and
forsaken
,
and
that
religion
which
maintayneth
this
impiety
,
worthily
to
be
abhorred
.
MOTIVE
.
VIII
.
That
Religion
which
implyeth
manifold
contradiction
in
it selfe
,
and
is
contrary
to
it selfe
in
many
things
,
cannot
be
the
true
Religion
:
but
such
is
the
Religion
of
the
Church
of
Rome
:
ergo
,
&c.
1.
IT
is
an
old
saying
and
true
,
Oportet
mendacem
esse
memorem
:
It
behooueth
a
lyar
to
haue
a
good
memory
,
lest
he
crosse
himselfe
in
his
tale
,
and
so
discouer
his
falshood
.
This
saying
is
verified
in
our
Aduersaries
the
Romanists
,
whose
Religion
,
being
nothing
else
but
a
bundle
of
lyes
,
and
a
hotch-potch
of
olde
heresies
,
crosseth
it selfe
in
many
substantiall
poynts
,
and
thereby
reuealeth
the
manifold
errours
and
falsities
that
lurke
in
the
bosome
thereof
.
That
this
is
true
,
the
discourse
ensuing
thereof
(
I
hope
)
shall
make
so
manifest
,
that
they
themselues
shall
not
be
able
to
gainfay
it
.
2.
The
Maior
proposition
in
this
argument
is
of
such
euident
to
bee
that
which
is
simple
and
seeketh
no
corners
.
To
which
Saint
Bernard
alluding
,
thus
writeth
,
Non
amat
veritas
angulos
,
non
ei
diuersoria
placent
,
in
medio
stat
,
&c.
i.
It
loueth
no
corners
,
by-wayes
doe
not
please
it
,
it
standeth
in
the
miast
.
And
therefore
the
Ancients
in
their
Hierogliphicks
represented
truth
by
the
picture
of
the
Sunne
,
not
onely
in
Mendacium
de
seipso
duplex
est
;
A
lye
is
double
of
it selfe
.
And
as
Chrysostome
noteth
,
Mendacia
si
3.
I
therefore
leaue
the
Maior
thus
cleared
,
and
come
to
4.
It
is
a
ground
and
principle
of
their
Religion
,
and
of
5.
For
in
their
doctrine
of
the
Sacrament
they
teach
,
that
Christ
gaue
his
owne
naturall
body
with
his
owne
hands
to
This
is
my
body
:
by
which
it
must
needs
follow
,
that
he
both
kept
his
body
to
himselfe
,
sitting
at
the
Table
,
and
also
gaue
it
to
his
Apostles
:
so
that
at
this
first
Supper
there
were
thirteene
bodies
of
Christ
;
for
euery
one
(
by
their
doctrine
)
had
the
true
naturall
body
of
Christ
wholly
communicated
vnto
him
.
Now
how
is
Christs
bodie
heere
a
true
naturall
body
,
being
in
thirteene
places
at
once
?
From
hence
thus
I
reason
:
A
true
naturall
body
is
circumscribed
,
and
can
be
but
in
one
place
at
once
:
but
by
the
Popish
doctrine
of
transsubstantiation
,
Christs
body
was
in
diuers
places
at
once
;
therefore
it
was
no
true
naturall
body
.
And
so
the
doctrine
of
Transubstantiation
donth
contradict
and
ouerthrow
the
doctrine
of
the
truth
of
Christs
humane
nature
:
and
that
,
not
onely
after
it
was
glorifyed
,
whereof
,
peraduenture
,
there
might
be
some
better
shew
of
reason
,
but
euen
whilst
it
was
here
vpon
the
earth
,
subiect
to
all
humane
sinlesse
infirmities
,
yea
,
to
death
it selfe
.
And
this
conclusion
is
not
ours
,
but
S.
Augustines
:
that
is
,
Take
away
from
bodies
(
saith
he
)
space
of
place
,
and
they
will
bee
no
where
,
and
because
they
will
be
no
where
,
therefore
they
will
not
be
at
all
.
And
againe
,
in
the
same
Epistle
he
saith
,
speaking
of
Christ
,
that
●
We
must
take
heed
that
we
do
not
so
build
vp
the
Diuinitie
of
Christ
a
man
,
that
we
take
away
the
truth
of
his
body
.
But
the
Romanists
destroy
the
truth
of
Christs
humanitie
,
by
giuing
vnto
it
an
essentiall
being
and
subsisting
in
many
distant
places
at
once
;
and
make
it
no
body
in
truth
,
by
denying
vnto
it
a
certayne
circumscription
of
one
singular
place
at
one
time
,
which
●s
a
necessary
acc●slarie
to
all
quantitiue
bodies
.
6.
Bellarmine
,
to
salue
this
contradiction
,
labours
mainely
,
Tanquam
Deus
est
in
loco
,
As
God
is
in
a
place
:
that
is
,
by
a
supernaturall
presence
onely
.
Lastly
,
he
flyeth
to
Gods
omnipotency
,
and
disclayming
all
naturall
respect
,
saith
,
it
is
a
miracle
:
so
that
(
in
truth
)
he
knoweth
not
what
to
say
,
one
part
of
his
speech
thwarting
and
crossing
another
.
7.
For
if
the
body
of
Christ
bee
in
the
Sacrament
,
sacramentally
onely
,
then
it
is
not
,
either
definitely
,
as
Angels
and
Spirits
are
said
to
be
,
or
diuinely
,
as
God
is
:
for
,
sacramentally
to
be
in
a
place
,
is
to
bee
there
by
way
of
relation
,
and
not
by
corporall
existence
,
as
all
know
;
and
so
we
say
,
that
Christs
body
is
there
present
.
Againe
,
if
it
be
definitiuely
,
then
it
cannot
be
a
substantiall
body
,
subsisting
of
parts
,
and
members
,
and
quantitie
,
as
they
say
Christs
body
doth
in
the
Sacrament
:
because
it
is
proper
to
Spirits
,
and
intellectuall
essences
,
to
bee
in
a
place
after
that
manner
,
and
not
to
bodyes
;
omnipotens
faciendo
quod
vult
,
non
patiendo
quod
non
vult
.
i.
For
God
is
sayd
to
be
omnipotent
,
by
doing
that
which
he
will
,
not
by
suffering
that
which
he
will
not
.
8.
From
hence
it
must
needes
follow
,
that
heere
can
bee
no
miracle
;
and
that
not
onely
because
miracles
are
extraordinary
works
of
God
;
and
this
change
of
substances
is
ordinary
in
euery
Sacrament
,
as
they
say
:
and
miracles
are
not
contrary
,
but
aboue
or
beside
nature
;
but
this
is
flat
contrary
,
not
onely
to
nature
,
but
to
God
himselfe
,
the
Authour
and
Creator
of
nature
:
and
miracles
are
alwaies
sensible
,
but
this
is
insensible
,
and
cannot
bee
discerned
by
any
outward
meanes
:
but
also
for
that
no
miracle
can
imply
contradiction
in
it selfe
,
as
this
must
needes
doe
,
if
it
were
as
they
would
haue
it
.
For
when
Aarons
Rodde
was
turned
into
a
Serpent
,
it
left
to
be
a
Rodde
;
and
when
it
turned
into
a
Rodde
,
it
left
to
be
a
Serpent
.
And
when
the
Water
was
turned
into
Wine
,
it
left
to
bee
Water
,
it
was
impossible
that
it
should
haue
beene
both
Water
and
Wine
at
one
time
,
in
one
and
the
same
respect
;
or
a
Rodde
and
a
Serpent
at
once
.
And
so
of
all
other
miracles
,
there
is
not
one
to
be
found
that
enwrappeth
Sacraments
may
haue
honour
,
vt
Religiosa
:
but
not
amazement
vt
admiranda
,
as
miracles
.
And
Thomas
Aquinas
more
plainely
saith
,
Ea
quae
contradictionem
9.
They
reply
,
that
they
teach
no
more
then
Cyprian
did
,
thirteeene
hundred
yeeres
since
,
who
said
that
Christ
did
beare
himselfe
in
his
owne
hands
at
the
last
Supper
.
I
answere
,
that
Cyprian
in
that
place
,
&
the
rest
of
the
Fathers
elsewhere
,
did
often
vse
hyperbolicall
speeches
,
to
extoll
the
dignity
of
the
Sacrament
,
and
to
shew
the
certainty
and
efficacy
of
our
communion
with
Christ
,
and
of
our
spirituall
eating
of
him
:
but
they
neuer
meant
so
as
the
Romanists
doe
;
that
Christ
bore
his
reall
,
naturall
,
substantiall
body
in
his
owne
hands
,
and
gaue
it
to
his
Apostles
after
a
fleshly
manner
.
For
Cyprian
Sacraments
haue
the
names
of
those
things
which
they
signifie
.
And
Saint
Augustine
more
plainly
saith
,
that
Christ
did
beare
himselfe
in
his
owne
hands
after
a
sort
.
If
it
had
beene
really
,
and
substantially
,
what
neede
hee
haue
added
,
after
a
sort
?
for
this
word
,
as
they
vse
to
speake
in
Schooles
,
is
,
Terminus
diminutiuus
,
qui
realitati
vbique
detrahit
.
A
diminitiue
terme
,
which
detracteth
from
the
realtie
and
true
being
of
a
thing
.
And
this
speech
,
Christ
bore
himselfe
in
his
owne
hands
after
a
sort
,
is
all
one
with
that
in
another
place
,
After
a
certaine
manner
the
Sacrament
of
Christs
body
,
is
Christs
body
.
So
that
it
is
playne
,
that
when
the
Fathers
said
,
Christ
bore
himselfe
in
his
owne
hands
,
they
meant
nothing
,
but
that
he
bore
in
his
hands
the
Sacrament
of
himselfe
:
and
thus
this
first
contradiction
is
irreconciliable
.
I
come
to
a
second
,
and
that
in
the
Sacrament
,
which
is
no
lesse
palpable
.
10.
It
is
a
principle
of
their
Religion
,
and
of
the
truth
Wee
haue
not
an
High-priest
which
cannot
be
touched
with
our
infirmities
,
and
therefore
let
vs
boldly
goe
vnto
the
throne
of
grace
:
where
the
Apostles
argument
were
of
no
force
,
if
he
were
like
vnto
vs
here
on
earth
,
onely
in
the
state
of
his
humilitie
,
and
not
also
now
,
being
in
heauen
,
in
the
state
of
glory
:
for
sinfull
man
might
thus
reply
,
True
,
Christ
was
like
our
nature
whilst
he
liued
amongst
vs
;
but
now
,
being
glorified
,
he
hath
put
off
our
nature
,
and
therefore
we
dare
not
presume
to
come
vnto
him
.
Yes
,
saith
the
Apostle
,
he
is
still
like
vnto
vs
,
and
hath
not
put
off
our
nature
,
but
the
infirmities
of
our
nature
onely
,
which
were
the
sequels
of
sinne
,
as
we
also
shall
doe
when
we
shall
be
translated
into
heauen
after
the
resurrection
.
And
this
Saint
Luke
more
plainely
auoucheth
,
when
he
saith
,
that
after
he
had
blessed
them
,
he
departed
from
them
,
and
was
carryed
vp
into
heauen
:
and
that
whilst
they
beheld
,
he
was
taken
vp
by
a
cloude
out
of
their
sight
.
Where
we
see
plainely
the
heauens
must
containe
or
receiue
him
,
vntill
the
time
of
restauration
of
all
things
.
Thus
this
doctrine
is
consonant
to
holy
Scripture
.
11.
Now
let
vs
see
how
it
was
entertayned
by
the
ancient
Fathers
:
thus
they
write
.
Athanasius
:
When
Christ
said
,
I
goe
to
the
Father
,
he
spake
of
the
humane
nature
which
hee
haed
assumed
:
for
it
is
the
propertie
of
him
to
goe
and
come
,
who
is
circumscribed
with
certaine
limits
of
places
;
and
forsaking
that
place
where
it
was
,
commeth
to
the
place
where
it
was
not
.
Nazianzene
Wee
professe
one
and
the
same
Lord
,
passible
in
the
flesh
,
impossible
in
his
Godhead
;
circumscribed
in
body
,
vncircumscribed
in
deity
;
the
same
both
earthly
and
heauenly
,
visible
,
and
inuisible
;
comprehended
in
place
,
and
not
comprehended
.
Christ
as
man
is
circumscribed
,
and
contayned
in
place
;
Christ
as
God
is
vncircumscribed
,
and
contayned
within
no
place
.
Augustine
saith
,
Christ
,
as
man
,
according
to
his
body
,
is
in
a
place
;
but
as
God
,
filleth
all
places
.
Cyril
saith
,
Though
Christ
hath
taken
from
hence
the
presence
of
his
body
:
yet
in
the
maiestie
of
his
deitie
,
hee
is
alwayes
present
.
Fulgentius
saith
,
One
and
the
same
Christ
,
a
locall
Man
of
a
Woman
his
mother
,
who
is
the
infinite
God
of
God
his
Father
.
Vigilius
the
Martyr
,
Christ
is
in
all
places
,
according
to
the
nature
of
his
deitie
:
but
is
contayned
in
one
place
,
according
to
the
nature
of
his
humanity
.
Damascene
,
The
difference
of
natures
in
Christ
is
not
taken
away
by
their
vnion
in
one
person
:
but
the
proprietie
of
each
nature
is
kept
safe
.
Leo
,
one
of
their
Popes
,
Christ
hath
vnited
both
natures
together
by
such
a
league
,
that
neither
glorification
doth
consume
the
inferiour
nature
,
nor
assumption
doth
diminish
the
superiour
.
To
these
I
might
adde
many
more
,
but
these
are
sufficient
to
prooue
,
that
this
doctrine
,
touching
the
truth
of
Christs
humanitie
,
now
glorified
in
the
heauens
;
that
he
hath
retained
our
nature
with
all
the
proprieties
,
sinne
onely
and
infirmities
excepted
,
is
concordant
both
with
holy
Scripture
,
and
with
the
voited
opinions
of
all
reuerend
antiquitie
.
12.
Now
this
doctrine
is
crossed
and
contradicted
by
that
other
doctrine
of
theirs
,
touching
Transubstantiation
,
and
the
carnall
and
corporall
presence
of
Christ
in
the
Sacrament
,
for
this
they
teach
,
that
the
body
of
Christ
is
in
the
Sacrament
13.
Notwithstanding
the
aduocates
of
the
Romish
Synagogue
labour
might
and
maine
in
this
taske
,
and
by
many
first
principle
in
the
light
of
nature
,
euery
thing
is
,
or
is
not
,
which
being
taken
away
,
all
knowledge
faileth
.
Secondly
,
I
answere
,
that
the
power
of
God
is
not
so
much
to
be
considered
as
his
will
,
nor
what
he
can
doe
,
but
what
he
hath
reucaled
in
his
word
,
that
hee
will
doe
;
for
if
wee
argue
from
his
power
to
Wee
may
deuise
God
(
saith
Tertullian
)
to
doe
any
thing
,
because
he
could
doe
it
.
And
therefore
the
same
Authour
saith
,
Dei
posse
,
velle
est
,
Dei
nonposse
,
nolle
.
God
can
of
stones
raise
vp
Children
vnto
Abraham
(
saith
Iohn
Baptist
.
)
That
God
can
doe
all
things
which
hee
will
,
but
God
will
not
doe
any
of
these
things
which
are
not
agreeable
to
his
nature
.
But
for
to
make
a
body
to
be
without
quantity
,
and
a
quantity
to
be
without
dimension
,
and
dimension
without
a
place
,
that
is
as
much
to
say
,
a
body
without
a
body
,
and
quantity
without
quantity
,
and
a
place
without
a
place
,
is
contrary
to
Gods
nature
;
and
therefore
cannot
bee
agreeable
to
his
will
,
and
so
hath
no
correspondence
with
his
power
.
And
lastly
,
I
answere
,
that
it
is
no
good
reason
to
say
,
God
can
doe
such
a
thing
,
therefore
he
doth
it
;
but
rather
thus
,
God
will
doe
such
a
thing
,
therefore
he
can
doe
it
:
and
thus
the
Scripture
teacheth
vs
to
reason
:
Whatsoeuer
pleased
the
Lord
,
that
did
hee
in
heauen
and
in
Master
,
if
thou
wilt
,
thou
canst
make
me
cleane
:
no●
,
if
thou
canst
,
thou
wilt
;
but
if
thou
wilt
,
thou
canst
.
14.
Secondly
,
whereas
they
obiect
that
Christs
bodie
after
his
glorification
,
is
indued
with
more
excellent
qualities
then
any
other
naturall
body
,
by
reason
of
that
super-excellent
glory
wherewith
it
is
adorned
aboue
all
others
,
and
thereby
as
he
came
to
his
Apostles
,
the
dores
being
shut
,
and
rose
out
of
his
graue
,
notwithstanding
the
stone
that
lay
vpon
it
;
and
appeared
vnto
Paul
on
earth
,
being
at
the
same
time
in
heauen
:
so
he
is
in
the
Eucharist
after
a
strange
and
miraculous
manner
,
and
yet
is
in
heauen
at
the
same
time
.
I
answere
Christs
bodie
is
not
changed
by
his
glorification
into
another
nature
,
but
remaineth
a
true
bodie
,
filled
with
diuine
glory
:
And
with
Augustine
,
that
Christ
gaue
vnto
his
flesh
immortality
,
but
tooke
not
away
nature
:
and
in
another
place
,
That
though
Christ
had
a
spirituall
body
after
his
resurrection
,
yet
it
was
a
true
bodie
,
because
he
said
to
his
Disciples
,
Palpate
&
videte
,
feele
and
see
;
and
as
his
body
was
then
after
his
resurrection
,
so
it
is
now
being
in
the
heauens
.
Secondly
,
that
when
hee
came
out
of
the
graue
,
the
Angell
remoued
the
stone
,
with
Hierome
,
and
Iustine
Martyr
:
yeelded
vnto
him
a
passage
,
as
vnto
their
Creator
,
with
Theodoret
,
and
Cyrill
:
and
that
when
hee
appeared
vnto
Paul
going
to
Damascus
,
if
it
was
in
the
aire
,
or
on
the
earth
(
as
it
may
be
doubted
)
that
then
this
body
was
not
in
heauen
at
the
same
instant
:
for
farre
bee
it
from
vs
so
to
pin
vp
our
Lord
in
the
Heauens
,
that
he
cannot
be
where
he
pleaseth
.
And
this
is
Thomas
Aquinas
opinion
in
expresse
15.
Thirdly
,
by
discourse
of
reason
hee
thus
laboureth
to
reconcile
these
contradictions
,
and
thus
disputeth
:
God
being
16.
A
miserable
cause
sure
that
needeth
such
defences
:
the
weakenesse
of
these
reasons
argueth
the
feeblenesse
of
the
cause
:
for
,
who
knoweth
not
,
but
that
there
is
no
similitude
betweene
the
infinite
God
and
a
finite
Creature
,
nor
any
proportion
betwixt
a
Spirit
and
a
body
:
and
that
à
posse
,
ad
esse
,
from
may
bee
,
to
must
bee
,
is
no
good
consequence
?
Adde
that
one
place
cannot
hold
two
bodies
,
nor
euer
did
,
except
they
were
so
vnited
,
that
in
respect
of
place
they
made
but
one
:
And
lastly
,
that
all
those
mysteries
of
Religion
which
he
nameth
,
to
wit
,
the
Trinity
,
the
Incarnation
,
the
Resurrection
,
the
Creation
,
and
Annihilation
,
&c.
haue
their
foundation
in
holy
Scripture
,
and
therefore
are
to
be
receiued
as
doct
ines
of
truth
,
though
transcending
the
spheare
of
nature
and
reason
:
but
this
strange
mysterie
of
Transubstantiation
hath
no
ground
in
Scripture
,
as
he
himselfe
confesseth
:
17.
A
third
contradiction
is
also
in
and
about
the
Sacrament
,
Bell.
de
sacram
.
lib.
1.
cap.
18.
the
relation
is
,
as
those
elements
doe
feed
,
nourish
,
and
strengthen
,
and
cheare
the
bodie
of
man
;
so
the
body
and
bloud
of
Christ
doe
seed
,
nourish
,
and
strengthen
,
and
cheare
the
soule
vnto
eternall
life
:
and
as
those
elements
must
be
eaten
and
digested
,
or
else
they
nourish
not
:
so
Christ
must
also
be
eaten
,
and
,
as
it
were
,
digested
,
and
after
a
sort
conuerted
into
our
substance
,
or
else
he
is
no
food
vnto
our
soules
.
This
is
the
very
doctrine
of
the
Church
of
Rome
,
and
it
is
agreeable
to
the
truth
,
for
Bellarmine
thus
speaketh
,
Species
illae
significant
The
signes
in
the
Scrament
signifie
our
spirituall
foode
,
but
they
are
not
the
spirituall
foode
it selfe
.
And
in
another
place
he
saith
,
that
signum
in
Sacramento
reisignatae
similitudinem
gerit
,
The
signes
in
the
Sacrament
doe
beare
the
similitude
of
the
thing
signified
.
And
in
the
same
Chapter
hee
sayth
more
plainely
,
that
God
would
neuer
haue
ordained
one
thing
to
signifie
another
,
vnlesse
it
had
a
certaine
analogie
or
similitude
with
it
.
And
herein
he
accordeth
with
the
Master
of
sentences
,
Lumb
.
li.
4
▪
dist.
1
who
defines
a
Sacrament
thus
,
To
be
a
visible
forme
of
an
inuisible
grace
,
bearing
the
Image
of
that
grace
.
And
with
Hugo
,
Hugo
lib.
1.
part.
9.
cap
2.
who
saith
,
That
a
Sacrament
is
a
corporall
or
materiall
element
,
propounded
outwardly
to
the
senses
,
by
similitude
representing
,
and
by
institution
signifying
,
and
by
Sanctification
containing
some
inuisible
and
spirituall
grace
.
And
that
this
relation
is
in
eating
and
nourishing
,
Bellarmine
in
another
place
confesseth
in
direct
words
,
when
he
saith
,
that
That
same
outward
eating
in
the
Sacrament
,
doth
signifie
the
inward
eating
and
refreshing
of
the
soule
,
but
is
not
the
cause
thereof
:
and
that
that
is
so
necessarie
a
condition
,
that
without
it
we
should
not
be
partakers
of
that
diuine
nourishment
.
And
to
this
agreeth
Saint
Augustine
,
who
plainely
affirmeth
,
that
if
Sacraments
Aug.
Epist.
23.
ad
Bonifac.
had
not
a
certaine
similitude
of
those
things
whereof
they
are
Sacraments
,
they
were
not
Sacraments
at
all
.
And
what
this
similitude
is
he
declareth
in
another
place
,
where
hee
saith
,
that
We
receaue
visible
meate
in
the
Sacrament
;
but
the
Sacrament
is
one
thing
,
and
the
vertue
of
the
Sacrament
is
another
.
And
Thomas
Aquinas
giueth
this
as
a
reason
why
Bread
and
Wine
are
the
fittest
matter
of
this
Sacrament
,
because
men
most
commonly
are
nourished
therewith
:
his
words
are
these
,
As
water
is
assumed
in
the
Sacrament
of
Baptisme
,
to
the
vse
of
spirituall
washing
,
because
corporall
washing
is
commonly
made
by
water
:
so
bread
and
wine
wherewith
most
commonly
men
are
nourished
,
are
taken
vp
in
the
Sacrament
of
the
Lords
Supper
,
to
the
vse
of
the
spirituall
eating
.
By
which
it
followeth
,
that
if
water
did
not
wash
,
it
was
no
fit
element
for
the
Sacrament
of
Baptisme
:
so
,
if
bread
and
wine
doe
not
nourish
,
they
are
no
fit
signes
for
the
Lords
Supper
:
and
for
this
cause
our
Sauiour
at
the
institution
of
this
Sacrament
,
gaue
this
commandement
to
his
Disciples
,
that
they
should
take
and
eate
:
and
the
Apostle
Lords
Supper
,
and
the
Lords
Table
.
18.
This
therefore
is
their
own
doctrine
,
and
it
is
grounded
vpon
the
truth
.
But
listen
a
little
how
they
contradict
this
by
their
miraculous
monster
Transubstantiation
:
for
when
they
say
that
the
substance
of
the
bread
and
wine
is
vtterly
changed
into
the
body
and
bloud
of
Christ
,
and
that
onely
the
accidents
remaine
:
I
would
faine
know
of
them
how
these
outward
signes
doe
nourish
the
bodie
:
can
the
accidents
of
bread
and
wine
nourish
the
substance
of
the
bodie
?
must
Foode
doth
nourish
,
as
it
is
a
substance
,
and
not
as
an
accident
.
Now
if
the
outward
signes
doe
not
nourish
the
body
,
what
analogie
is
there
betwixt
them
and
the
things
signified
?
or
why
were
they
ordayned
to
represent
the
spirituall
refection
of
our
soules
by
Christ
,
if
they
minister
no
corporall
refection
vnto
our
bodies
?
or
how
can
they
represent
that
where
of
they
beare
no
similitude
?
for
,
as
in
Baptisme
,
if
the
nature
and
substance
of
the
water
were
taken
away
,
and
onely
accidents
did
remayne
,
so
that
it
could
not
wash
,
nor
clense
the
body
,
without
doubt
,
it
could
be
no
fit
signe
to
signifie
the
inward
ablution
of
the
soule
,
by
the
bloud
of
Christ
.
So
they
that
take
away
the
nature
and
substance
of
the
Bread
and
Wine
,
and
leau●
bare
accidents
,
make
it
,
without
all
question
,
a
dead
and
liuelesse
Sacrament
,
not
fit
to
represent
so
high
a
mystery
.
19
Behold
now
the
contradictions
:
first
accidents
without
a
substance
,
that
is
to
say
,
accidents
,
and
no
accidents
;
for
therefore
they
are
called
accidents
,
because
they
adhere
,
and
are
ioyned
to
a
substance
,
in
which
they
haue
their
subsistance
,
&
vpon
which
they
haue
their
dependance
:
so
that
,
take
away
their
substance
,
and
they
presently
●urcease
to
bee
Arist.
metaph
.
l●●
.
5.
text
.
35.
accidents
.
For
,
Aristotle
saith
▪
Accidentis
esse
est
in
esse
:
The
essence
of
an
accident
is
to
bee
in
a
subiect
.
Secondly
,
two
parts
of
the
Sacraments
,
the
visible
elements
,
and
the
inuisible
grace
,
&
yet
but
one
part
of
the
same
Sacrament
:
for
the
elements
bee
taken
away
,
and
accidents
onely
remayne
;
therefore
two
parts
,
and
not
two
parts
.
Thirdly
,
the
externall
matter
of
the
Sacrament
is
the
outward
elements
:
and
yet
there
are
no
elements
at
all
;
and
so
elements
,
and
no
elements
,
matter
,
and
no
matter
.
Fourthly
,
the
outward
elements
are
signes
of
the
inward
grace
,
and
the
same
by
their
doctrine
being
but
accidents
,
are
signes
of
the
outward
elements
,
which
are
signes
of
the
inward
grace
:
and
so
they
are
signes
of
the
signes
,
rather
then
of
the
thing
signified
.
Lastly
,
the
outward
feeding
by
bread
&
wine
,
represents
the
inward
feeding
,
by
the
body
and
bloud
of
Christ
:
&
yet
there
is
no
outward
feeding
by
bread
and
wine
,
because
there
is
no
bread
and
wine
,
except
they
will
make
accidents
to
●eede
a
substance
:
which
is
against
all
reason
:
for
the
Philosopher
20.
Out
of
this
snare
they
seeke
to
ridde
themselues
by
a
double
euasion
;
first
,
they
say
,
that
accidents
may
be
without
a
subiect
,
though
not
naturally
,
yet
by
the
supernaturall
power
That
light
which
was
created
the
first
day
,
was
without
a
subiect
:
and
secondly
,
because
as
the
substance
of
Christs
humanitie
had
no
subsistance
in
it selfe
,
but
in
the
word
;
so
,
though
an
accident
naturally
doth
inhere
in
a
subiect
,
yet
supernaturally
it
may
bee
,
and
yet
not
inhere
.
To
this
I
answere
:
first
,
that
though
Saint
Basil
be
of
that
opinion
,
yet
Saint
Augustine
is
Beda
,
Lyran●s
,
and
the
master
of
sentences
,
who
supposed
Damas
.
de
●ide
lib.
2.
cap.
7.
it
to
be
a
bright
and
lightsome
cloude
▪
which
was
carried
about
,
and
gaue
light
vnto
the
world
.
Nor
Damascene
,
who
supposed
that
this
light
proceeded
from
the
element
of
fire
,
as
an
effect
thereof
.
Nor
yet
the
Fathers
,
who
though
they
differed
in
their
opinions
touching
this
light
,
yet
none
of
them
were
of
Saint
Basils
mind
,
to
thinke
that
it
was
an
accident
without
a
subiect
.
Now
,
why
should
we
beleeue
Saint
Basil
herein
,
more
then
S.
Augustine
,
venerable
Bede
,
Damascene
,
or
the
rest
?
This
therefore
is
but
one
priuate
mans
opinion
,
crossed
by
many
others
,
and
so
maketh
little
for
his
purpose
.
21.
Secondly
,
I
answere
,
that
though
the
humanitie
of
Christ
had
no
subsistance
in
it selfe
,
yet
by
reason
of
the
vnion
with
the
God-head
,
it
was
sustained
and
vpholden
by
it
:
but
there
is
no
such
vnion
betwixt
the
accidents
in
the
Sacraments
,
and
the
body
and
bloud
of
Christ
,
that
the
body
and
bloud
of
Christ
should
sustaine
and
vphold
those
accidents
:
and
therefore
they
themselues
say
,
that
they
are
not
sustained
by
the
body
of
Christ
,
but
by
the
extraordinary
power
of
God
;
and
so
this
instance
maketh
nothing
for
this
purpose
neither
.
Lastly
,
I
answere
,
that
we
are
not
so
much
to
consider
what
God
can
doe
by
his
omnipotent
power
,
as
what
he
hath
done
heretofore
,
or
what
he
hath
said
hee
will
doe
hereafter
:
let
them
therefore
shew
,
that
accidents
haue
beene
without
a
substance
in
times
past
,
or
that
God
hath
said
,
hee
will
haue
them
so
to
be
,
and
then
wee
will
yeeld
vnto
them
:
but
till
then
wee
haue
more
reason
to
hold
conclusions
of
nature
not
crossed
by
religion
,
then
to
relye
vpon
supernaturall
imaginations
.
22.
The
second
euasion
is
by
Aquinas
,
who
affirmeth
that
Aquin.
par.
3.
q.
77.
art.
6.
supernaturally
,
the
accidents
of
bread
and
wine
may
nourish
,
because
they
receaue
miraculously
the
strength
and
vertue
of
a
substance
,
and
that
they
doe
nourish
he
proueth
,
because
by
the
same
reason
they
may
be
turned
into
the
substance
of
the
body
,
by
the
which
they
are
turned
into
ashes
&
wormes
:
and
also
because
wee
see
by
experience
that
the
body
is
nourished
by
the
signes
in
the
Sacrament
:
to
which
a
short
answere
will
suffice
:
for
first
that
there
should
be
such
a
miraculous
nourishing
by
accidents
,
hath
no
ground
either
in
experience
,
or
in
Scripture
.
And
secondly
,
he
should
rather
conclude
,
because
the
body
is
nourished
by
outward
elements
,
and
they
are
often
conuerted
into
ashes
and
wormes
,
therefore
they
are
not
bare
accidents
but
substances
,
then
that
therefore
bare
accidents
may
nourish
:
for
let
the
reader
iudge
whether
concludes
more
reasonably
,
we
,
when
we
say
the
elements
doe
nourish
the
body
:
therefore
they
are
bodily
substances
;
or
they
that
thus
reason
,
the
elements
do
nourish
the
bodie
,
therefore
accidents
without
a
substance
may
nourish
:
and
thus
the
snare
is
not
broken
,
neither
are
they
escaped
.
23.
A
fourth
contradiction
,
and
that
about
the
Sacrament
,
Life
,
Righteousnes
,
Sanctification
,
and
Redemption
,
as
the
Scripture
testifieth
.
Whosoeuer
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
And
againe
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
,
and
I
in
him
.
But
say
they
,
The
wicked
,
yea
,
the
reprobate
,
eate
the
very
flesh
,
and
drinke
the
very
bloud
of
Christ
.
Therefore
conclude
that
they
haue
eternall
life
,
and
dwell
in
Christ
,
and
Christ
in
them
:
neither
can
they
escape
by
saying
,
that
the
spirituall
eating
of
Bell.
de
Euchar
▪
lib.
1.
cap.
6.
Aquin.
3.
p.
q.
●●
.
art.
2.
Christ
by
faith
,
and
not
the
eating
in
the
Sacrament
is
here
vnderstood
,
seeing
they
doe
all
(
for
the
most
part
)
interpret
this
place
of
the
Sacramentall
eating
and
drinking
:
but
more
plaine
(
if
it
be
possible
)
is
that
of
S.
Iohn
,
Ioh.
5.
12.
He
that
hath
the
Sonne
,
hath
life
:
and
hee
that
hath
not
the
Sonne
of
God
,
hath
not
life
.
From
which
place
thus
a
man
may
reason
,
He
that
hath
Christ
,
hath
eternall
life
,
but
hee
that
receiueth
Christ
verily
&
truely
,
as
all
the
wicked
do
in
the
Sacrament
by
their
doctrine
,
hath
Christ
:
therefore
the
very
reprobate
,
euen
Iudas
himself
,
hath
eternal
life
,
&
is
saued
:
for
either
they
must
deny
that
they
receiue
Christ
in
the
Sacrament
;
or
else
they
must
grant
,
being
conuicted
by
these
Scriptures
,
that
together
with
him
they
receiue
eternall
life
.
25.
They
reply
to
this
two
things
,
first
,
that
the
wicked
receiue
Christ
onely
Sacramentally
,
and
not
Spiritually
,
and
therefore
they
haue
no
benefite
by
him
:
and
secondly
,
because
they
receiue
him
vnworthily
,
therefore
they
receiue
their
owne
iudgement
and
not
saluation
,
not
discerning
the
body
and
bloud
of
Christ
.
To
which
I
answere
,
that
though
they
receiue
Sacramentally
,
and
vnworthily
,
yet
by
their
doctrine
they
receiue
v●ry
Christ
:
and
so
by
these
Scriptures
it
must
needs
follow
,
that
they
also
receiue
the
fruite
and
effect
of
his
death
,
which
is
life
and
saluation
.
Adde
hereunto
,
that
the
termes
here
vsed
are
generall
,
both
in
respect
of
the
persons
that
receiue
,
and
also
the
manner
of
receiuing
,
without
any
such
exception
or
distinction
,
as
they
deuise
:
and
therfore
I
conclude
,
that
it
is
as
impossible
to
make
a
separation
betwixt
Christ
and
his
sauing
grace
,
as
to
separate
the
Sunne
from
light
,
fire
from
heate
,
or
the
soule
from
naturall
life
.
26.
Thus
this
position
is
an
opposition
to
Scripture
,
so
it
is
also
to
the
opinions
of
the
Fathers
.
To
giue
a
taste
of
some
two
or
three
,
Origen
saith
,
That
Christ
is
that
true
meat
,
which
Orig.
in
Mat.
cap.
15.
August
.
de
Ciuit.
lib.
21.
c.
25.
whosoeuer
eateth
shall
liue
for
euer
which
no
wicked
man
can
eat
.
Augustine
more
effectually
saith
,
Hee
that
is
in
the
vnity
of
Christs
body
,
that
is
,
a
member
of
Christ
,
he
is
truely
said
to
eate
Christs
body
,
and
drinke
his
bloud
.
Note
,
hee
saith
truely
,
to
signifie
that
all
other
eate
him
falsly
,
that
is
in
shew
and
not
in
substance
.
And
in
another
place
yet
more
plainely
,
Hee
which
disagreeth
from
Christ
,
doth
neither
eate
his
flesh
,
nor
drinke
his
bloud
,
though
he
take
the
Sacrament
of
so
great
a
thing
to
his
iudgement
.
Theodoret
as
plainely
saith
,
That
Christ
is
Theodor.
in
Psal
.
32.
Cyril
.
in
Ioh.
lib.
4.
Basil
.
in
.
Psal.
3.
meate
for
his
owne
sheepe
onely
,
that
is
,
his
elect
.
And
Cyrill
that
as
many
as
eate
his
flesh
,
haue
life
in
them
being
ioyned
to
him
who
is
life
it selfe
.
And
Basill
saith
,
that
they
which
are
fed
with
the
foode
of
life
,
to
wit
,
the
bread
that
came
downe
from
heauen
,
haue
an
inward
mouth
of
the
minde
whereby
they
eate
that
spirituall
food
.
Many
more
such
like
sayings
might
be
heaped
together
to
this
purpose
,
which
for
breuity
sake
I
passe
ouer
:
all
which
are
contrary
to
that
Romish
position
,
that
the
wicked
eate
and
drinke
the
very
body
and
bloud
of
Christ
;
which
they
must
needs
doe
,
if
the
bread
and
wine
,
after
the
words
of
consecration
,
be
changed
into
the
very
body
and
bloud
of
Christ
.
27.
Lastly
,
it
is
contrary
to
their
owne
diuinity
:
for
they
hold
,
that
the
parts
of
this
Sacrament
,
as
of
all
others
,
are
two
,
to
wit
,
the
matter
and
the
forme
:
the
forme
in
this
Sacrament
for
this
is
my
bodie
,
this
is
my
bloud
.
)
Now
,
hence
I
thus
reason
.
The
wicked
either
receiue
the
whole
Sacrament
,
or
they
receiue
it
not
;
if
they
do
,
then
there
is
no
difference
betwixt
the
faithfull
and
them
,
for
they
receiue
no
more
;
and
why
should
not
they
be
saued
then
as
well
as
they
?
if
they
do
not
,
then
either
they
receiue
not
Christ
at
all
,
because
we
are
sure
they
receiue
the
outward
Elements
:
and
therfore
if
any
thing
be
wanting
,
it
must
needs
be
the
thing
signified
,
or
there
are
more
parts
then
these
two
of
the
Sacrament
.
Againe
thus
if
the
wicked
receiue
Christ
in
the
Sacrament
,
and
yet
not
the
vertue
of
Christ
,
then
they
receiue
not
the
whole
Sacrament
,
because
the
vertue
of
the
Sacrament
is
in
the
Sacrament
,
as
the
vertue
of
euery
thing
is
in
the
thing
it selfe
.
And
so
it
followeth
,
that
the
wicked
in
the
Sacrament
receiue
Christ
,
and
yet
not
Christ
the
whole
Sacrament
,
and
yet
but
a
part
of
the
Sacrament
:
and
that
there
are
but
two
parts
of
it
,
and
yet
more
then
two
.
Obserue
(
gentle
Reader
)
these
contradictions
,
and
wonder
.
28.
Againe
,
Transubstantiation
is
contradicted
both
by
the
29.
Secondly
,
it
is
crossed
by
the
Canon
of
the
Masse
diuers
Abel
,
Abraham
,
Melchizedech
&c.
If
Christ
were
really
offered
by
the
Priest
,
hee
need
not
pray
that
God
would
be
propitious
to
that
sacrifice
,
for
in
him
hee
is
euer
well
pleased
:
neither
can
his
sacrifice
be
possibly
disrespected
of
God
,
being
of
infinite
merite
and
price
to
satisfie
the
rigour
of
his
Fathers
iustice
:
it
were
therefore
either
horrible
blasphemy
in
their
Masse
to
equalize
this
absolute
sacrifice
of
Christ
,
with
the
imperfect
sacrifices
of
Abel
,
and
Abraham
,
which
stood
in
need
of
Gods
mercifull
acceptation
:
or
it
is
false
,
that
Christ
is
really
sacrificed
in
the
Masse
:
one
of
the
two
must
needs
be
either
blasphemy
in
the
Canon
of
the
Masse
,
or
falshood
in
their
doctrine
of
Transubstantiation
.
30.
Againe
,
by
another
prayer
which
is
vsed
in
the
consecration
,
these
things
,
Christ
himselfe
:
but
the
elements
Bread
and
Wine
which
are
a
representation
and
commemoration
of
that
one
all-sufficient
sacrifice
on
the
Crosse
:
and
so
either
the
Masse
is
erronious
,
or
Transubstantiation
a
false
doctrine
;
for
if
the
Masse
be
true
,
then
Transubstantiation
is
false
;
and
if
Transubstantiation
be
true
,
then
the
Masse
is
false
.
31.
Thirdly
,
it
is
crossed
by
their
manifold
crossings
,
vsed
Suar●z
.
tom.
3.
l.
55.
sect.
1.
can
both
carry
it
away
,
and
abuse
it
also
.
Surely
,
if
this
bee
true
,
then
the
diuels
know
,
Christ
is
not
there
:
for
they
durst
not
come
so
neere
vnto
him
sacrificed
on
the
Altar
,
by
whose
true
sacrifice
on
the
Crosse
,
they
receiued
such
a
deadly
wound
.
Lastly
,
is
God
put
in
minde
of
his
Sonnes
sacrifice
on
the
Crosse
,
by
their
crossings
of
him
vpon
the
Altar
?
This
is
impudency
to
thinke
:
for
Almighty
God
cannot
forget
the
sacrifice
of
his
owne
Sonne
;
neyther
can
his
Crosse
bee
any
whit
dignified
by
their
crossings
.
Which
way
soeuer
they
turne
them
,
here
is
eyther
impietie
in
their
Masse
,
or
falsity
in
their
doctrine
of
Transsubstantiation
.
32.
Thus
much
touching
the
contradictions
in
the
Eucharist
.
first
iustification
,
when
Censur
.
Colon.
pag.
140
,
141.
Becan
.
disput.
pag.
199.
Trident.
Concil.
sess.
6.
cap.
6.
Bell
▪
de
Iustif.
lib.
1.
cap.
13.
Ibid
cap.
17.
a
man
of
vniust
and
wicked
,
is
made
iust
and
good
,
is
the
free
gift
of
God
,
and
deserued
by
no
precedent
works
▪
and
yet
they
say
againe
,
that
a
man
doth
prepare
and
make
himselfe
fit
for
this
iustification
by
certayne
acts
of
faith
,
Feare
,
Hope
,
Repentance
,
and
the
purpose
of
a
new
life
.
Yea
,
Bellarmine
doth
not
sticke
to
say
,
that
this
faith
iustifieth
by
way
of
merite
,
and
deserueth
forgiuenesse
of
sinnes
after
a
certaine
manner
.
And
all
of
them
●each
,
that
those
dispositions
and
preparations
arise
partly
from
grace
,
and
partly
from
free-will
,
as
two
seuerall
and
deuided
agents
,
and
that
it
is
in
the
power
of
mans
will
,
eyther
to
accept
that
grace
of
God
,
or
to
refuse
it
:
as
hath
beene
at
large
discouered
in
the
fourth
Reason
.
Now
heare
the
contradictions
:
If
it
bee
meerely
Gods
free
gift
,
then
it
is
no
wayes
mans
free-will
:
and
if
it
bee
any
waies
mans
free-will
to
prepare
himselfe
,
then
it
is
not
euery
way
Gods
free
gift
▪
For
it
is
not
in
this
case
,
as
in
other
externall
donations
:
the
King
may
giue
a
pardon
freely
,
and
yet
the
prisoner
may
haue
power
to
receiue
or
to
refuse
the
pardon
,
because
the
pardon
is
one
thing
,
and
the
prisoners
will
on
other
:
but
in
the
iustification
of
a
sinner
,
the
gift
it selfe
is
the
very
change
of
the
minde
,
and
the
will
,
and
the
whole
man
:
for
it
is
(
as
they
say
)
when
a
sinner
is
made
righteous
,
and
an
vniust
man
is
made
iust
:
and
so
the
will
hath
no
power
to
reiect
it
,
when
God
effectually
giues
it
;
nor
power
to
accept
it
,
till
God
alter
and
change
it
by
his
grace
.
And
hence
it
followeth
,
that
to
say
it
is
Gods
free
gift
,
and
yet
that
we
in
part
prepare
our selues
thereunto
by
our
owne
free-will
,
implyeth
contradiction
,
as
also
this
,
to
merite
it
,
and
yet
to
haue
it
freely
giuen
:
if
it
be
any
wayes
of
merite
,
then
it
is
not
euery
way
free
.
Merite
in
the
receiuer
,
and
freenesse
in
the
giuer
,
can
in
no
respect
stand
together
.
33.
Another
contradiction
in
this
Article
,
is
this
;
that
they
If
it
be
of
grace
,
it
is
no
more
of
works
,
or
else
were
grace
no
more
grace
:
but
if
it
bee
of
works
,
it
is
no
more
grace
;
or
else
were
worke
no
more
worke
.
Here
we
see
a
manifest
opposition
betwixt
grace
and
works
,
so
that
one
doth
exclude
the
other
,
and
this
in
our
election
:
and
therefore
much
more
in
our
iustification
,
which
is
but
an
effect
thereof
:
for
election
hath
nothing
to
doe
with
our
good
works
,
according
to
our
doctrine
,
nor
with
our
euill
,
according
to
theirs
:
but
iustification
hath
respect
vnto
our
sinnes
and
euill
deeds
;
and
therefore
much
greater
must
bee
the
opposition
in
this
then
in
that
:
&
greater
reason
that
here
works
should
be
excluded
by
grace
,
then
in
the
other
.
34
Bellarmines
exception
is
,
that
the
Apostle
here
excludeth
Bell.
de
Iustis
.
lib.
1.
cap.
21.
onely
the
works
that
be
of
our selues
without
grace
,
before
we
be
iustified
:
but
as
for
those
that
come
after
,
they
are
works
of
grace
,
and
therefore
be
not
excluded
by
grace
,
but
may
well
stand
together
.
To
which
I
answere
three
things
:
First
,
that
the
Apostle
hath
no
such
distinction
,
but
speaketh
generally
of
all
works
;
and
therefore
according
to
the
olde
rule
,
Vbi
lex
non
distinguit
:
Where
the
law
distinguisheth
not
,
there
we
must
not
distinguish
.
To
say
therefore
that
it
is
both
by
grace
and
works
,
is
to
confront
the
Apostle
,
and
to
fasten
vpon
him
a
flat
contradiction
.
Yea
,
it
is
to
extinguish
grace
vtterly
:
for
as
it
hath
beene
before
alledged
out
of
Augustine
,
grace
is
not
grace
in
any
respect
,
except
it
bee
free
in
euery
respect
.
Secondly
,
that
the
Apostle
meaneth
works
after
grace
,
and
such
as
proceed
from
faith
,
as
well
as
works
of
nature
,
appeareth
by
another
like
place
;
where
works
are
also
excluded
,
and
opposed
to
the
free
gift
of
God
,
that
is
,
to
For
we
are
his
workmanship
,
created
in
Christ
to
good
works
.
)
Now
in
this
last
place
,
works
of
grace
must
needs
be
vnderstood
,
because
he
saith
,
we
are
created
in
Christ
Iesus
vnto
them
:
and
therefore
the
same
also
must
necessarily
bee
meant
in
the
former
:
vnlesse
wee
will
say
,
that
the
Apostle
,
or
rather
the
holy
Ghost
,
disputes
not
ad
idem
.
Lastly
,
I
answere
,
that
in
Abrahams
iustification
,
who
was
the
Father
of
the
faithfull
,
and
35.
A
third
contradiction
in
this
Article
is
about
their
36.
Fourthly
,
they
say
,
that
faith
alone
doth
not
iustify
:
Bell.
de
Iustif
.
lib.
1.
cap.
13.
Osor
.
Dom.
23.
post
Pentec
.
con.
2.
Milet.
contra
Heshus
.
and
yet
,
notwithstanding
,
they
say
,
Fide
Catholica
Christiana
eaque
sola
hominem
iustificari
,
nulli
vnquam
negauerunt
,
nec
●egant
Pontificij
.
That
no
Papist
euer
hath
,
or
doth
deny
,
that
a
man
is
iustified
by
the
Catholike
Christian
faith
,
and
that
alone
.
This
is
the
assertion
of
Miletus
,
against
Heshusius
;
and
it
is
not
condemned
by
any
of
the
rest
;
but
his
booke
approued
as
contayning
nothing
contrary
to
their
Catholike
Religion
:
and
so
it
seemes
to
be
one
of
their
Catholike
doctrines
.
And
Bellarmine
insinuates
asmuch
,
though
not
in
playne
37.
Let
vs
come
to
their
doctrine
of
workes
,
and
see
how
workes
of
vnbeleeuers
are
sinnes
:
and
if
the
workes
of
vnbeleeuers
,
then
of
all
other
wicked
men
which
bee
not
regenerate
;
seeing
,
as
the
same
Father
else-where
speaketh
,
Impij
cogitant
,
non
credunt
,
the
wicked
doe
not
beleeue
,
but
thinke
;
they
haue
but
a
shadow
of
faith
,
without
substance
.
It
may
be
prooued
also
by
that
generall
and
infallible
axiome
of
the
holy
Scripture
,
Whatsoeuer
is
not
of
faith
,
is
sinne
:
but
the
workes
of
wicked
men
are
all
voyd
of
faith
,
and
therefore
are
no
better
then
sinnes
in
the
sight
of
God
,
be
they
neuer
so
glorious
and
beautifull
in
the
eyes
of
men
.
Or
Gregorie
Nazianzene
saith
,
As
faith
without
workes
is
dead
,
so
workes
without
faith
are
dead
:
and
dead
workes
are
sinnes
,
as
appeares
,
Heb.
9.
41.
Besides
,
Bellarmine
confirmeth
the
same
by
reason
,
because
they
want
a
good
intention
to
direct
their
workes
to
the
glory
of
the
true
God
,
whome
they
are
ignorant
of
.
To
which
I
adde
another
reason
drawne
from
our
Sauiours
owne
mouth
,
Mat.
7.
Because
an
euill
tree
cannot
bring
forth
good
fruit
:
but
euery
man
,
til
he
be
ingrafted
into
Christ
,
is
no
better
then
an
euill
tree
,
and
therefore
cannot
doe
a
good
worke
.
38.
This
is
their
doctrine
,
and
it
is
sound
diuinitie
:
but
see
how
they
crosse
it
ouer
the
face
with
a
contrary
falshood
;
for
the
same
men
that
teach
this
,
notwithstanding
affirme
,
that
the
workes
of
Infidels
are
good
,
suo
genere
,
in
their
kind
:
If
any
man
shall
say
,
that
all
the
works
which
are
done
before
iustification
,
by
what
meanes
soeuer
they
are
done
,
are
truely
sinnes
,
or
deserue
the
hatred
of
God
,
let
him
be
Anathema
.
And
Andradius
the
interpretor
of
that
Councill
,
men
without
faith
,
destitute
of
the
spirit
of
regeneration
may
doe
workes
which
are
voyde
of
all
filthinesse
,
free
from
all
fault
,
and
defiled
with
no
sinne
,
and
by
which
they
may
obtaine
saluation
:
then
which
,
what
can
be
more
contradictory
to
that
which
before
was
deliuered
,
that
all
the
workes
of
Infidels
and
vnbeleeuers
are
sinnes
,
be
they
neuer
so
glistering
with
morall
vertue
?
or
more
agreeable
to
the
olde
condemned
errors
of
Iustine
,
Clemens
,
and
Epiphanius
,
who
affirmed
that
Socrates
,
and
Her
aclitus
were
Christians
,
because
they
liued
according
to
the
rule
of
reason
:
and
that
the
Grecians
were
iustified
by
Philosophie
:
and
that
many
were
saued
onely
by
the
law
of
nature
,
without
the
lawe
of
Moses
,
or
Gospell
of
Christ
?
39.
Againe
,
their
doctrine
of
doubel
merit
,
the
one
of
It
is
that
by
which
the
subiect
is
disposed
,
that
it
may
receiue
grace
according
to
the
reason
of
Gods
iustice
.
Here
is
onely
iustice
required
,
and
not
any
promise
to
the
merit
of
congruity
;
though
(
I
must
confesse
)
Gabriel
Biel
when
a
man
doth
what
in
him
lyeth
,
then
God
accepteth
his
worke
,
and
powreth
in
grace
,
not
by
the
due
of
Iustice
,
but
of
his
liberalitie
.
And
Aquinas
,
who
affirmeth
,
that
when
a
man
vseth
well
the
power
of
free-will
,
God
worketh
in
him
according
to
the
excellencie
of
his
mercy
.
But
yet
they
all
agree
in
this
,
that
the
merit
of
congruity
is
not
grounded
vpon
any
promise
,
as
the
merit
of
condignity
is
,
but
onely
vpon
the
worthin●s
of
the
worke
done
.
Now
here
lurketh
a
flat
contradiction
,
for
by
this
it
should
follow
,
that
the
merit
of
congruity
should
bee
more
properly
a
merit
then
that
of
condignity
.
Which
Bellarmine
denyeth
in
the
same
Chapter
,
because
this
dependeth
vpon
it
owne
dignity
,
and
hath
no
neede
of
a
promise
,
as
the
other
hath
:
and
so
should
bee
also
more
meritorious
and
excellent
then
the
other
;
being
neuerthelesse
but
a
preparation
and
beginning
to
iustification
,
and
the
other
the
matter
of
iustification
it selfe
.
And
that
a
man
that
hath
no
grace
dwelling
in
him
▪
but
onely
outwardly
mouing
him
,
nor
is
yet
iustified
,
should
haue
more
power
to
deserue
and
merite
,
then
he
that
is
fulfilled
with
grace
,
and
fully
iustified
.
Thus
error
,
like
a
Strumpet
,
bringeth
foorth
a
monstrous
brood
of
absurdities
:
but
let
vs
proceede
.
40.
Their
merite
of
condignitie
bringeth
foorth
a
like
with
vs
,
as
we
deale
with
our
hyred
labourers
;
we
agree
with
them
for
a
certayne
price
,
for
doing
a
peece
of
worke
,
and
when
they
begin
,
we
giue
them
an
earnest
penny
;
and
when
the
worke
is
done
,
according
to
the
couenant
,
we
giue
them
their
wages
:
So
dealeth
Almighty
God
with
Christians
;
he
first
maketh
a
couenant
with
them
,
that
for
labouring
in
his
Vineyard
they
shall
haue
a
penny
,
that
is
,
eternall
life
:
then
he
giueth
them
the
earnest
of
his
Spirit
,
to
assure
them
thereof
:
and
lastly
,
at
the
end
,
when
they
haue
done
their
worke
,
hee
payeth
them
their
wages
.
41.
Againe
,
in
their
merite
of
congruitie
there
is
another
that
the
who●e
dignitie
of
the
worke
dependeth
vpon
grace
;
and
therefore
that
it
is
not
so
much
man
that
meriteth
,
as
Gods
grace
in
man
.
And
yet
the
same
affirme
▪
that
this
grace
doth
not
inhabitare
:
that
is
,
awell
in
a
man
;
but
onely
outwardly
mooue
and
helpe
him
:
and
that
it
is
in
mans
power
,
either
to
accept
,
or
reiect
the●s
me
Now
how
can
the
power
of
meriting
issue
from
grace
alone
,
and
the
whole
dignitie
of
the
worke
depend
vpon
grace
,
when
as
that
grace
is
not
in
vs
,
and
when
as
our
owne
free
will
is
the
chiefe
worker
,
being
able
of
it selfe
,
either
to
vnlocke
the
dore
,
and
let
it
in
,
or
ba●re
the
doore
,
and
shut
it
out
?
And
besides
,
if
the
whole
dignitie
of
the
worke
depend
vpon
42.
Lastly
,
concerning
works
,
their
doctrine
is
,
that
the
fully
and
absolutely
iust
,
and
perfectly
good
:
and
yet
neuerthelesse
,
that
they
may
grow
in
goodnesse
,
and
are
also
mixed
with
many
veniall
sinnes
.
If
they
bee
perfectly
good
,
how
can
they
grow
in
goodnesse
?
and
if
they
increase
in
goodnesse
,
how
are
they
perfectly
good
,
seeing
that
onely
is
perfect
,
to
which
nothing
can
be
added
?
If
they
say
that
this
perfection
is
but
begun
,
and
not
finished
;
why
then
also
,
they
should
say
,
that
they
are
imperfectly
perfect
:
or
else
,
they
pull
downe
with
one
hand
,
that
which
they
build
with
the
other
.
And
againe
,
if
they
,
most
holy
and
iust
men
,
haue
their
works
intermixed
with
many
veniall
sins
,
for
which
they
need
to
cry
daily
,
Forgiue
vs
our
trespasses
,
how
can
they
either
perfectly
fulfill
the
law
of
God
,
or
doe
such
works
as
may
bee
able
to
abide
the
censure
of
Gods
iustice
,
seeing
Saint
Iames
saith
,
that
he
that
transgresseth
one
Commandement
,
is
guiltie
of
the
whole
law
,
because
he
violateth
the
body
of
iustice
,
contained
in
the
law
?
as
he
which
hurteth
the
little
toe
,
doth
herein
wrong
the
whole
bodie
.
It
is
a
contradiction
therefore
,
to
say
,
that
the
works
of
the
regenerate
are
perfect
,
and
yet
are
intermingled
with
many
sinnes
:
and
it
is
all
one
,
as
if
a
man
should
say
,
that
his
face
is
perfectly
cleane
,
and
yet
hath
many
spots
:
or
that
the
bodie
is
perfectly
in
health
,
and
yet
is
pestred
with
many
diseases
.
43.
And
thus
much
of
good
works
.
Now
,
besides
these
,
voluntary
pouertie
,
abstayning
from
marriage
,
and
regular
obedience
.
These
superabounding
actions
and
passions
of
Gods
Saints
,
are
the
works
of
supererogation
,
spoken
of
,
and
magnified
so
much
in
the
Church
of
Rome
:
which
both
are
the
Churches
Treasure
,
mingled
with
the
superabounding
merits
of
Christs
passion
;
and
are
layd
vp
in
a
Treasury
,
the
keyes
whereof
and
dispensation
is
committed
to
the
Pope
of
Rome
,
that
hee
,
either
by
himselfe
or
his
Factors
,
may
dispence
them
at
his
pleasure
:
that
is
,
to
them
that
will
buy
the
same
for
money
:
and
also
(
as
they
say
)
are
more
excellent
,
and
perfect
,
and
meritorious
of
a
greater
reward
.
This
blasphemous
doctrine
might
easily
be
wounded
to
death
by
the
Sword
of
the
Spirit
:
for
it
is
contrary
to
all
Religion
,
&
to
the
experience
of
euery
mans
owne
conscience
.
But
I
leaue
this
to
others
,
who
haue
,
or
shall
meddle
in
this
argument
:
my
taske
is
to
shew
,
how
it
contradicteth
both
it selfe
,
and
other
doctrines
of
their
Religion
.
44.
It selfe
,
thus
:
They
teach
,
that
works
of
supererogation
,
Thou
shalt
not
steale
.
And
the
Counsell
of
Single
life
,
is
more
perfect
then
the
Precept
,
Thou
shalt
not
commit
Adultery
.
As
if
men
could
bee
more
perfect
then
God
had
commanuded
,
or
then
Christ
himselfe
was
,
whose
righteousnes
consisted
in
this
,
in
being
obedient
to
his
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
strength
.
As
if
a
man
could
loue
God
more
then
with
all
his
heart
,
and
with
all
his
strength
.
Gods
children
labour
for
so
much
,
let
them
take
the
more
for
their
shares
.
Hence
they
conclude
,
that
in
respect
of
matter
,
the
Precept
is
good
;
but
the
Counsels
better
:
and
in
respect
of
Maius
bonum
45.
Againe
,
it
crosseth
another
of
their
doctrines
thus
:
They
teach
,
that
though
the
law
of
God
bee
possible
to
bee
kept
by
the
regenerate
,
&
the
works
of
the
faithfull
be
simply
and
absolutely
iust
:
yet
they
are
mixed
with
many
veniall
sinnes
:
and
therefore
there
is
none
so
iust
,
but
that
sinneth
sometimes
,
and
hath
neede
to
vse
that
petition
in
the
Lords
Prayer
daily
,
Forgiue
vs
our
trespasses
.
According
to
that
generall
axiome
of
Sain
:
Iames
,
In
many
things
wee
sinne
all
.
Yea
,
Bellarmine
himselfe
affirmeth
,
that
the
regenerate
may
fall
into
many
deadly
sinnes
,
and
that
hee
cannot
possibly
auoyd
veniall
sinnes
,
Nisi
priuilegio
singulari
:
But
by
a
singular
priuiledge
.
Which
priuiledge
hee
cannot
instance
to
haue
beene
granted
to
any
man
liuing
or
dead
,
except
Christ
only
,
who
was
God
&
man
.
Obserue
now
the
contradiction
:
(
to
omit
that
this
necessitie
of
sinning
doth
ouerthrow
the
possibility
of
fulfilling
the
law
,
and
doth
imply
an
impossibilitie
)
how
can
these
two
extremes
be
reconciled
?
The
regenerate
cannot
performe
all
they
should
do
,
&
yet
do
performe
more
then
they
should
do
.
They
cannot
auoyd
veniall
sins
,
and
yet
can
supererogate
.
It
is
as
much
as
to
say
,
that
a
man
is
not
able
to
pay
his
owne
debts
,
but
must
aske
pardon
for
them
;
&
yet
hath
ability
to
pay
another
mans
,
far
greater
then
his
owne
.
Or
,
an
Archer
cannot
by
any
means
shoot
home
to
the
marke
&
yet
with
the
same
Bow
&
Arrowes
,
sent
forth
by
the
same
strength
of
his
arme
,
he
can
shoote
farre
beyond
the
marke
.
He
that
is
tainted
and
stained
with
many
veniall
sinnes
,
in
that
respect
,
is
not
perfect
:
but
hee
that
doeth
supererogate
,
is
more
then
perfect
:
For
so
they
say
,
when
they
giue
a
higher
veniall
sinnes
doe
not
hinder
the
perfection
of
good
works
:
I
answere
,
that
neuerthelesse
,
they
hinder
the
perfection
of
the
worker
:
&
if
they
stick
fast
to
the
worke
it selfe
,
they
hinder
that
also
:
as
the
least
spot
of
inke
blemisheth
the
whole
face
,
and
the
lightest
disease
disableth
the
health
of
the
whole
body
.
Eyther
therefore
they
must
deny
them
to
be
sinnes
,
and
so
spots
&
defects
in
the
soules
of
the
regenerate
:
or
they
must
confesse
,
that
they
are
not
so
perfect
as
they
should
be
.
And
how
then
can
they
be
more
perfect
then
they
should
be
?
46.
Further
,
they
teach
,
that
one
degree
of
superero
gating
47.
From
their
actions
,
let
vs
come
to
their
passions
:
to
a
perfect
and
full
sufficient
satisfaction
for
all
the
Elect
;
and
that
because
he
which
breaketh
the
Law
,
is
a
debter
,
to
vndergoe
the
punishment
which
the
Law
requireth
.
But
the
Law
bindeth
transgressors
,
not
onely
to
eternall
,
but
also
to
temporary
and
transitory
punishments
.
As
a
Suretie
therfore
,
that
payeth
for
his
friend
,
owing
an
hundred
pound
,
fourescoreand
ten
,
leauing
the
remainder
to
the
debter
himselfe
to
be
satisfied
,
cannot
be
sayd
,
to
haue
made
full
satisfaction
:
So
,
if
any
part
of
our
debt
is
to
be
payed
by
our selues
,
Christ
,
our
all-sufficient
Surety
,
cannot
be
sayd
to
haue
made
a
full
satisfaction
.
But
they
answere
,
that
this
our
satisfaction
48.
Againe
,
they
say
,
that
our
satisfactions
,
when
they
49.
Further
,
they
teach
,
that
the
passions
of
the
Saints
doe
50.
Ioyne
vnto
Satisfactions
,
their
bastard
Purgatorie
:
Extreme
vnction
:
for
there
they
teach
,
that
by
this
Sacrament
all
the
reliques
of
sinne
are
vtterly
abolished
and
wiped
away
.
Si
quae
delicta
sint
adhuc
expianda
abstergit
(
saith
the
Councell
of
Trent
:
)
If
any
sinnes
remayne
vnpurged
,
or
to
be
satisfied
for
,
this
Sacrament
wypeth
them
cleane
away
.
And
the
Councell
of
Florence
affirmeth
,
that
the
effect
of
this
Sacrament
is
,
Sanatia
animae
:
The
healing
of
the
soule
.
And
Bellarmine
concludeth
,
that
therefore
the
fiue
Senses
are
anoynted
,
because
they
are
,
as
it
were
,
the
fiue
doores
,
by
which
sinnes
enter
in
vnto
the
soule
:
to
wit
,
that
there
might
bee
a
generall
purgation
of
all
sinnes
which
remayne
.
This
is
their
absolute
doctrine
:
and
yet
the
same
men
affirme
,
that
Purgatory
is
ordayned
to
purge
away
the
a
place
,
wherein
,
as
it
were
in
a
Prison
,
after
this
life
those
soules
are
purged
,
which
were
not
sufficiently
purged
in
this
life
;
to
the
end
,
that
being
so
purged
,
they
may
enter
into
heauen
,
whither
no
polluted
thing
can
haue
admittance
?
And
thus
it
remaynes
a
necessary
conclusion
,
that
either
the
reliques
of
sinne
are
not
clensed
away
by
Extreme
vnction
,
and
so
that
Sacrament
is
of
no
force
:
or
,
if
they
be
,
they
are
not
then
purged
in
Purgatory
:
and
so
that
fire
must
needes
be
quenched
.
51.
But
if
this
Oyle
will
not
serue
to
extinguish
Purgatorie
,
the
remission
of
temporal
punishment
,
due
for
actuall
sinnes
,
out
of
the
dispensation
of
the
Churches
Gregory
de
Valentia
,
adding
onely
,
that
it
is
by
meanes
of
application
,
of
the
superabounding
satisfaction
of
Christ
and
the
Saints
,
made
by
him
that
hath
authority
there
unto
.
Now
none
hath
authority
thereunto
but
the
Pope
onely
,
and
such
as
are
delegated
by
him
to
that
purpose
:
for
the
keyes
of
this
Treasury
were
committed
to
Peter
,
and
his
Vicar
,
saith
Osorius
,
Agnus
Dei
about
his
necke
,
and
thinke
onely
in
his
heart
on
the
Name
of
Iesus
at
the
houre
of
his
death
,
and
hee
shall
haue
plenary
forgiuenes
of
all
his
sinnes
.
And
for
them
that
are
there
already
,
they
are
helped
out
daily
,
or
at
least
may
bee
,
by
the
Suffrages
and
Masses
of
those
that
are
aliue
:
and
if
any
remaine
there
,
the
fault
is
in
the
Priests
,
that
say
not
Masses
fast
enough
:
and
the
reason
of
that
is
,
because
they
receiue
not
money
fast
enough
:
for
there
is
the
common
Prouerbe
most
true
,
No
penny
,
no
pater
noster
.
To
conclude
,
Emanuel
.
Sa.
in
Aphoris
.
Barrad
.
in
concord
.
Euang.
pag.
6●1
.
if
all
these
things
stand
true
,
then
Purgatory
must
fall
:
for
who
would
fall
into
Purgatory
,
that
may
thus
easily
preuent
it
?
or
who
would
suffer
any
of
his
friends
soules
and
acquaintance
to
lye
burning
there
one
houre
,
when
it
is
in
his
power
thus
to
redeeme
them
?
Either
therefore
the
doctrine
of
Pardons
is
false
and
fayned
,
or
else
Purgatory
is
no
better
then
a
scarcrow
.
52.
Adde
to
these
,
that
soules
onely
are
tormented
in
Purgatory
,
That
sinne
is
onely
an
act
of
free-will
;
and
therefore
,
after
the
dissolution
of
the
body
and
soule
by
death
,
remayneth
onely
in
the
soule
,
and
not
in
the
dead
body
.
But
this
is
first
false
:
for
albeit
properly
it
is
the
soule
that
sinneth
,
yet
the
body
also
sinneth
,
by
being
an
instrument
of
the
soule
in
sinning
:
and
he
himselfe
saith
,
that
some
sinnes
cannot
bee
committed
but
a
toto
composite
,
by
the
whole
man
.
And
if
the
bodie
doe
not
sinne
as
well
as
the
soule
,
I
wonder
why
it
is
punished
both
in
this
life
,
with
corporall
diseases
and
plagues
,
and
after
death
,
with
putrefaction
and
depriuation
of
life
,
and
in
the
day
of
iudgement
,
with
eternall
torment
in
hell
fire
.
Secondly
,
if
it
were
so
,
that
a
dead
carkasse
had
no
relique
of
sinne
in
it
,
yet
in
that
it
was
an
instrument
of
sinne
,
it
is
lyable
to
temporall
punishment
,
which
is
the
chiefe
ground
of
Purgatory
,
as
hath
beene
shewed
.
And
therefore
I
conclude
,
that
either
the
body
goeth
to
Purgatory
as
well
as
the
soule
;
or
else
a
full
satisfaction
is
not
made
for
the
temporall
punishment
:
or
at
least
,
that
the
fire
of
Purgatory
is
but
an
imaginary
and
witty
conceit
to
keepe
men
in
some
awe
,
and
to
maintaine
their
owne
pride
and
pompe
.
53.
Next
vnto
Purgatory
,
is
Prayer
for
the
dead
,
which
Iniuriam
facit
martyri
qui
or
at
pro
martyro
:
He
doth
wrong
a
Martyr
,
that
prayes
for
a
Martyr
:
nor
the
damned
,
whether
they
be
in
the
lowest
Hell
,
as
reprobates
,
or
in
Lymbo
,
as
vnbaptized
Infants
:
but
onely
the
soules
in
Purgatory
.
And
yet
notwithstanding
,
they
both
alledge
the
authorities
of
ancient
Fathers
,
to
prooue
the
prayer
for
the
dead
,
who
prayed
for
those
whom
they
assured
themselues
to
be
in
heauen
:
and
also
by
their
owne
doctrine
and
practice
declare
,
that
they
haue
vsed
to
pray
for
the
damned
.
As
touching
the
Fathers
,
Nazianzene
prayed
for
Cesarius
,
and
Ambrose
for
Theodosius
,
Valentinian
and
Saint
Augustine
for
his
mother
.
And
in
the
ancient
Leiturgies
of
the
Church
,
prayers
were
made
for
Patriarks
,
Prophets
,
Martyrs
,
and
the
blessed
Virgine
Mary
her selfe
:
yea
,
for
the
Popes
also
:
as
for
Pope
Leo
for
example
;
and
yet
they
thought
all
these
to
be
in
the
state
of
blessednesse
,
as
it
appeareth
in
the
same
places
where
these
prayers
are
expressed
:
and
therefore
Cassander
,
their
Testimonies
of
charitie
towards
the
dead
,
congratulations
of
their
present
ioyes
,
and
professions
of
their
faith
and
hope
,
concerning
the
immortality
of
their
soules
,
and
resurrection
of
their
bodies
;
not
supplications
for
their
releasement
out
of
Purgatory
,
as
our
Romanists
imagine
.
Now
hence
thus
we
reason
:
If
the
Fathers
prayed
for
them
who
were
in
possession
of
blessednes
,
then
their
testimonies
serue
nothing
for
their
purpose
,
who
affirme
,
that
soules
in
Purgatory
are
onely
benefited
by
such
prayers
:
and
if
soules
in
Purgatory
bee
onely
benefited
by
such
prayers
,
as
they
say
,
then
they
deale
impertinently
and
deceitfully
to
bring
in
the
testimony
of
the
Fathers
for
maintenance
of
such
prayers
;
in
the
one
,
bewraying
the
imbecillitie
of
their
cause
;
in
the
other
,
the
weaknesse
of
their
iudgements
,
and
in
both
crossing
themselues
in
that
which
they
would
build
vp
,
as
the
builders
of
Babel
did
.
Neyther
doth
this
onely
bewray
their
fraude
in
misapplying
the
authorities
of
the
Fathers
:
but
also
it
implyeth
a
playne
contradiction
:
for
they
teach
,
that
though
wee
ought
not
to
pray
for
the
soules
of
the
Saints
that
are
in
heauen
,
yet
wee
may
pray
for
the
resurrection
and
glorification
of
their
bodies
,
which
notwithstanding
are
not
tormented
in
Purgatory
,
but
asleepe
in
their
graues
.
And
so
it
followeth
,
that
by
their
doctrine
we
may
not
pray
at
all
for
the
Saints
departed
,
and
yet
wee
may
pray
for
their
bodies
,
which
are
the
one
halfe
of
them
.
And
againe
,
we
may
not
pray
for
any
that
are
dead
,
except
they
be
in
Purgatory
;
and
yet
we
may
pray
for
the
bodies
of
the
dead
,
that
are
not
in
Purgatory
,
but
in
their
graues
.
54.
If
they
reply
as
Bellarmine
doth
,
that
we
may
pray
for
Branden.
Bellarmine
indeed
reiecteth
this
Tale
of
the
skull
as
a
Fable
,
55.
Lastly
,
both
the
Doctrines
of
Purgatorie
and
Praier
56.
Concerning
inuocation
of
Saints
,
it
is
intangled
with
57.
Againe
,
they
a
leage
testimonies
out
of
the
olde
Testament
,
Moses
,
Remember
,
O
Lord
,
Abraham
,
Isaac
,
and
Iacob
,
thy
Ier.
25.
If
Moses
and
Samuel
stand
before
mee
,
my
soule
should
not
bee
to
this
people
:
and
Gen.
48.
16.
and
Iob
the
51.
&
2.
Machabees
15.
with
diuers
others
:
and
yet
they
teach
,
that
before
Christ
,
there
was
no
Saint
in
Heauen
,
but
all
in
Lymbo
.
Now
,
if
they
were
in
Lymbo
,
and
could
not
help
themselues
,
vntil
the
Mediatour
came
,
how
could
they
help
others
?
and
if
they
did
not
enioy
the
presence
of
God
themselues
,
how
could
they
be
certified
thereby
,
as
by
a
glasse
,
of
the
necessities
and
Praiers
of
the
liuing
?
so
that
it
must
needes
follow
,
that
either
the
Saints
were
not
praied
vnto
,
or
else
if
they
were
,
then
they
were
in
Heauen
,
and
not
in
Lymbo
.
Especially
,
seeing
Bellarmine
confesseth
,
that
the
Saints
in
Lymbo
ordinarily
know
the
necessities
of
the
liuing
:
that
being
a
prerogatiue
of
perfect
blessednesse
:
neyther
tooke
care
of
humane
affaires
,
nor
were
protectors
of
the
Church
,
as
the
Saints
in
Heauen
are
.
Bellarmine
indeede
,
seeing
this
absurditie
,
acknowledgeth
,
that
for
the
reasons
afore
alleaged
,
it
was
not
a
custome
in
the
olde
Testament
to
direct
their
Praiers
purposely
to
the
Saints
;
but
in
their
praiers
to
God
,
to
alleage
the
merits
of
the
Saints
:
but
herein
hee
both
crosseth
himselfe
,
and
all
his
fellowes
:
for
if
it
be
so
,
why
doth
he
and
they
produce
testimonies
out
of
the
olde
Testament
,
to
prooue
their
inuocation
which
is
made
directly
vnto
the
Saints
?
58.
Lastly
,
they
affirme
that
no
Saints
may
bee
worshipped
the
people
did
long
celebrate
one
for
a
martyr
,
who
after
appeared
,
and
tolde
them
that
hee
was
damned
:
and
Alexander
the
third
reprehendeth
certaine
men
,
for
giuing
the
honour
of
a
martyr
,
to
one
that
dyed
drunke
:
and
no
doubt
but
many
such
Saints
are
in
their
Martyrologe
at
this
day
,
notwithstanding
their
canonization
:
so
that
by
canonizing
,
they
preuent
mistaking
,
&
by
giuing
liberty
to
priuate
inuocation
,
they
giue
occasion
,
if
not
cause
of
mistaking
:
then
which
,
what
can
be
more
contradictory
?
59.
Againe
,
when
they
barre
all
children
that
are
vnbaptized
,
baptismum
flaminis
,
vel
sanguinis
,
that
is
,
either
suffer
martyrdome
for
Christs
sake
,
or
,
bee
regenerated
by
his
Spirit
,
and
so
haue
a
desire
to
bee
initiated
by
that
Sacrament
,
but
are
preuented
by
some
meanes
,
may
notwithstanding
goe
to
Heauen
:
for
if
want
of
baptisme
bee
a
sufficient
cause
to
keepe
from
Heauen
,
then
it
is
so
as
well
in
men
growne
,
as
in
infants
:
and
if
it
bee
not
a
sufficient
cause
,
to
shut
vp
Heauen
gates
against
men
of
yeeres
,
then
how
can
it
be
to
yong
infants
?
especially
,
seeing
infants
by
their
doctrine
,
are
equall
to
men
in
two
things
:
first
,
that
they
may
bee
martyrs
,
as
well
as
they
:
as
the
children
whom
Herod
slew
in
Bethl●em
,
are
celebrated
in
their
leiturgies
:
and
secondly
,
that
they
may
bee
sanctified
as
well
as
they
,
as
Iohn
Baptist
was
in
his
mothers
wombe
:
and
in
these
two
are
precedent
vnto
them
,
first
,
that
they
are
void
of
actuall
transgressions
,
with
which
,
men
of
yeeres
are
infinitely
stayned
,
and
so
neerer
to
Heauen
,
then
those
:
and
secondly
,
though
they
haue
no
desire
of
baptisme
in
themselues
,
yet
they
are
deuoted
thereunto
,
both
by
the
desire
of
their
parents
,
and
by
the
purpose
and
intent
of
the
Church
.
And
therefore
,
all
considerations
,
being
equall
in
the
persons
,
and
the
oddes
remaining
,
if
there
be
any
on
the
infants
side
,
it
can
bee
no
lesse
then
a
direct
contradiction
,
that
children
vnbaptized
cannot
bee
saued
,
and
men
vnbaptized
may
bee
saued
:
for
it
implieth
thus
much
in
effect
,
that
the
outward
baptisme
of
water
is
necessary
to
saluation
,
and
yet
the
outward
baptisme
of
water
is
not
necessary
to
saluation
.
60.
Againe
,
concupiscence
in
the
regenerate
,
is
denyed
This
is
the
nature
of
sinne
,
if
any
thing
bee
done
,
which
the
Law
forbiddeth
:
and
Bede
,
Beda
in
1.
Ioh.
Caesar
.
Dial.
3.
apud
Nanzianz
.
that
all
that
swarueth
from
the
rule
of
righteousnesse
,
&
sinne
:
and
Caesarius
Gregory
,
Naianzens
brother
,
that
sinne
is
euery
assay
to
resist
,
and
euery
resistance
it selfe
against
vertue
.
And
Saint
Augustine
,
that
therefore
a
thing
is
sinne
,
because
it
ought
not
to
August
.
●e
not
.
&
grat
.
cap.
14.
&
contra
Iulian.
lib.
4.
cap.
3.
bee
done
,
and
that
to
doe
any
thing
amisse
,
is
to
sinne
:
but
euery
moral
leuill
and
vice
is
forbidden
by
the
Law
,
swarueth
from
the
rule
of
righteousnesse
,
is
a
resistance
against
vertue
,
and
a
thing
that
is
done
amisse
,
and
ought
not
to
bee
done
:
therefore
is
also
sinne
in
it
owne
nature
.
They
haue
no
wayes
to
helpe
themselues
out
of
these
briers
,
but
by
the
distinction
of
properly
and
improperly
,
which
they
say
,
they
fetch
out
of
Saint
Augustine
,
as
if
concupiscence
in
the
regenerat
should
be
sinne
improperly
,
and
not
properly
,
by
which
the
contradiction
is
not
taken
away
:
for
they
say
,
that
it
is
not
sinne
at
all
in
it
owne
nature
,
but
onely
euill
:
now
;
if
it
bee
improperly
sinne
of
it
owne
nature
,
then
it
is
some
way
sinne
:
and
so
that
proposition
is
false
,
that
it
is
not
sinne
at
all
:
and
besides
therefore
it
is
said
by
that
distinction
in
Saint
Augustine
,
to
be
improperly
sinne
,
because
it
is
not
come
to
so
high
a
perfection
,
as
other
sinnes
are
,
by
being
without
consent
of
will
:
neuerthelesse
,
hee
neuer
meant
,
but
that
it
was
a
transgression
of
the
Law
of
God
:
and
so
a
sinne
in
it
owne
nature
:
as
may
appeare
by
almost
infinite
places
,
in
his
bookes
:
as
for
instance
one
for
all
,
Concupiscence
(
saith
he
)
is
not
onely
the
punishment
of
sinne
,
and
cause
of
sinne
,
but
euen
sinne
it selfe
,
because
there
is
in
it
a
rebellion
against
the
Law
of
the
minde
:
and
therefore
hee
&
contra
Julian
.
lib.
6.
cap.
7.
&
de
Joh.
tract.
41.
&
denupt
.
&
concupisc
.
lib.
1.
cap.
25.
calleth
it
a
concupiscentiall
disobedience
,
which
dwelleth
in
our
dying
members
:
and
in
other
places
,
an
euill
quality
,
vitious
desires
,
vnlawfull
lusts
,
&c.
Therefore
Saint
Augustine
,
when
he
called
it
●in
improperly
,
neuer
dreamt
that
is
was
not
a
transgression
of
the
Law
,
but
either
that
it
was
not
so
high
a
degree
of
sinne
,
as
those
which
are
done
with
consent
of
will
:
or
that
because
the
guilt
of
it
is
taken
away
by
baptisme
in
the
regenerate
;
as
hee
speaketh
in
another
place
,
Concupiscence
stead
,
to
keepe
their
doctrine
from
manifest
contradiction
.
61.
This
subiect
might
bee
prosecuted
in
many
more
Bell.
de
Rom.
Pontif.
l.
3.
c.
13.
Viega
.
sup.
Apocal.
11.
v.
12.
Rhem.
Annot.
in
Apocal.
17.
8.
Ribera
com
.
in
Apocal.
14.
and
by
and
by
with
an
other
contrary
blast
,
they
puffe
away
that
againe
,
and
affirme
,
that
Rome
is
not
Babylon
.
The
first
is
auouched
in
plaine
termes
,
both
by
Bellarmine
,
and
Viega
,
and
Ribera
,
two
other
Iesuites
,
and
the
whole
colledge
of
the
Rhemists
,
and
diuers
others
,
conuicted
by
the
euidence
of
truth
:
and
the
second
is
insinuated
by
a
necessary
consequence
out
of
another
position
:
for
they
say
,
that
Ierusalem
shall
bee
the
seat
of
Antichrist
:
and
in
so
saying
,
they
inferre
necessarily
,
that
Ierusalem
is
mysticall
Babylon
,
and
not
Rome
,
because
the
whore
of
Babylon
is
set
foorth
in
the
Scripture
,
to
be
the
seat
of
Antichrist
:
and
it
must
needs
bee
so
,
seeing
shee
is
called
the
mother
of
all
fornications
,
that
is
,
of
Superstition
and
Idolatry
,
of
all
Atheisme
and
heresie
:
and
seeing
shee
maketh
drunke
the
kings
and
inhabitants
of
the
earth
,
with
the
golden
cup
of
her
fornication
,
and
is
died
red
,
and
made
drunke
with
the
bloud
of
the
Saints
,
and
of
the
martyrs
of
Iesus
:
And
lastly
,
seeing
Antichrist
must
bee
one
of
the
seuen
heads
,
to
wit
,
the
last
of
the
Romane
beast
,
and
the
last
King
of
the
Romane
Empire
,
though
not
called
the
Romane
Emperour
,
as
62.
Againe
,
when
by
Babylon
they
vnderstand
Rome
,
they
Rome
Catholicke
and
Christian
,
but
of
Rome
Ethnick
and
Heathenish
.
Now
if
Rome
be
Babylon
,
and
Babylon
the
seat
of
Antichrist
,
as
hath
beene
63.
Againe
,
the
Romane
Empire
must
bee
remoued
before
63.
Againe
,
they
teach
,
that
Enoch
and
Eli●●
must
come
64.
Besides
,
they
say
,
that
Antichrist
shall
bee
borne
of
the
Tribe
of
Da●
:
and
yet
the
Iewes
shall
receiue
him
for
their
Messias
.
Whereas
notwithstanding
it
is
a
manifest
and
confessed
thing
that
the
Iewes
looke
for
their
Messias
out
of
the
Tribe
of
Iuda
,
and
not
out
of
the
Tribe
of
Dan.
To
stoppe
which
g●p
,
they
are
driuen
to
say
,
that
indeed
he
shall
truly
rise
out
of
the
Tribe
of
Dan
,
but
shal
faine
himselfe
to
be
of
the
Tribe
of
Iudah
,
and
of
the
familie
of
Dauid
.
As
if
the
Iewes
were
so
credulous
to
beleeue
his
report
without
proofe
:
or
that
they
kept
so
sleight
an
account
of
their
Genealogies
,
in
which
neuer
any
people
were
more
scrupulous
:
or
,
as
if
a
distinction
of
their
Tribes
remained
to
this
day
,
their
Genealogies
being
defaced
so
long
since
by
Herod
:
and
themselues
scattered
through
all
Countries
of
the
world
.
Either
therefore
he
must
be
of
the
Tribe
of
Iuda
,
in
truth
,
more
then
by
a
counterfeit
simulation
;
or
else
the
Iewes
will
neuer
receiue
him
.
65.
Lastly
,
they
teach
,
that
Ierusalem
is
to
bee
the
seat
of
66.
And
thus
much
of
Antichrist
in
generall
.
Now
of
the
Vniuersall
Bishop
.
Concerning
the
Pope
,
their
presumption
is
,
that
hee
cannot
erre
in
any
case
,
in
those
things
which
pertaine
to
faith
,
nor
yet
which
concerne
manners
,
when
he
teacheth
iudicially
,
and
speaketh
out
of
his
Chaire
:
and
yet
they
doe
not
deny
,
but
that
hee
may
bee
an
Heretike
.
This
is
confessed
by
most
Popish
Doctors
:
he
may
be
an
Heretike
,
yea
,
write
,
teach
,
and
preach
heresie
.
And
Victoria
,
that
in
dispensing
against
the
Decrees
of
Councils
,
and
former
Popes
,
he
may
erre
and
grieuously
sinne
.
And
Occham
,
that
many
things
are
contained
in
the
decretals
,
which
sauour
of
heresie
.
And
it
is
so
faintly
denyed
by
Bellarmine
,
that
his
denyall
is
almost
as
good
as
a
confession
▪
for
he
saith
,
that
it
is
probable
,
and
may
godlily
be
beleeued
,
that
the
Pope
cannot
be
an
Heretike
.
Hee
doth
not
resolutely
auouch
it
,
but
only
coniecturally
expend
his
opinion
:
but
yet
denieth
not
,
but
that
hee
may
erre
in
some
causes
as
a
priuate
man
.
And
it
is
a
Decree
of
their
owne
,
that
the
Pope
may
bee
found
negligent
of
his
owne
and
his
brethrens
saluation
,
and
draw
innumerable
people
Peter
?
Luk.
22.
32.
I
haue
prayed
for
thee
that
thy
faith
may
not
faile
:
as
Bellarmine
himselfe
confesseth
,
and
Augustine
,
Chrysostome
,
67.
Another
doctrine
of
theirs
is
,
that
the
Pope
is
the
quatenus
Papa
,
and
quatenus
homo
,
I
know
not
how
they
will
rid
themselues
out
of
this
snare
;
and
yet
that
will
not
helpe
them
,
neither
in
this
case
:
for
is
it
likely
,
that
Christ
will
make
a
reprobate
,
the
head
of
his
Church
,
and
commit
the
cu●●●dy
of
the
same
to
an
Atheist
,
an
Heretike
,
or
an
Epicure
,
or
a
Necromancer
,
or
a
monster
of
nature
,
as
all
stories
●all
Iohn
12.
and
as
many
of
them
haue
beene
?
Surely
either
as
he
is
a
Pope
,
he
is
not
the
Churches
head
:
or
as
hee
is
a
man
,
hee
must
needs
be
a
member
of
the
same
.
If
they
say
,
that
wee
giue
vnto
a
King
the
same
title
of
head
and
gouernor
of
the
Church
,
who
notwithstanding
is
often
a
tyrant
,
and
waster
of
the
Church
,
and
a
very
reprobate
:
I
answere
,
that
in
attributing
these
titles
of
dignity
to
Kings
,
wee
doe
not
positiuely
set
downe
what
euery
one
is
:
for
if
hee
bee
a
destroyer
of
the
Church
,
hee
is
not
an
vpholder
of
it
;
but
what
euery
one
ought
to
bee
in
regard
of
his
office
:
but
the
Romanists
absolutely
set
it
downe
,
that
though
the
Pope
be
a
wolfe
,
wasting
the
flocke
of
Christ
,
and
though
hee
lead
by
his
doctrine
and
example
,
infinite
soules
with
him
to
hell
,
yet
hee
is
still
actually
the
head
of
the
Church
,
quatenus
Papa
,
and
no
man
may
say
vnto
him
,
Why
doe
you
so
?
68.
Againe
,
it
was
decreed
by
two
Councils
,
and
those
69.
Lastly
,
they
constantly
maintaine
,
that
the
Pope
is
Prince
of
the
couenant
,
as
Saint
Ierome
speaketh
,
that
is
asmuch
as
to
say
,
the
Vicar
of
Christ
:
and
without
doubt
,
as
the
sweet
harmonie
in
Christian
Religion
,
and
euery
part
thereof
with
it selfe
,
is
a
pregnant
argument
of
the
infallible
truth
thereof
:
so
the
miserable
opposition
and
contrariety
in
the
Religion
of
the
Church
of
Rome
,
and
that
most
of
the
doctrines
therein
contained
,
either
with
themselues
,
or
with
other
,
as
I
haue
in
part
here
shewed
,
leauing
a
fuller
demonstration
thereof
to
some
other
that
shal
more
deeply
search
into
them
,
doe
euidently
euince
,
that
it
is
the
Religion
of
Antichrist
;
and
therefore
not
onely
to
be
suspected
,
but
euen
to
bee
abhorred
of
all
them
that
loue
the
truth
,
or
that
desire
the
saluation
of
their
soules
.
The
IX
.
MOTIVE
.
That
Religion
,
whose
doctrines
are
in
many
points
apparently
opposite
to
the
word
of
God
and
the
doctrine
of
the
Gospell
cannot
bee
the
trueth
:
but
such
is
the
Religion
of
the
Church
of
Rome
,
ergo
&c.
1
IN
the
Chapter
going
before
,
I
haue
shewed
how
the
Romish
Religion
is
contrary
to
it selfe
,
that
is
,
falshood
to
falshood
:
now
in
this
,
my
taske
is
to
demonstrate
,
how
it
crosseth
the
word
of
God
,
that
is
,
falshood
to
truth
;
which
being
proued
,
I
hope
,
no
man
which
is
not
drunke
with
the
poisonous
cuppe
of
the
whoore
of
Babylons
fornication
,
will
doubt
of
the
vanity
and
falshood
thereof
.
Now
my
purpose
is
not
to
enter
into
the
lists
of
disputation
,
and
confute
their
opinions
by
strength
of
argument
,
(
that
combate
hath
beene
valiantly
performed
by
many
of
our
Champions
:
)
onely
my
intent
is
,
first
to
shew
how
their
doctrines
contradict
the
plain
text
of
Gods
word
,
and
secondly
,
to
wipe
away
their
subtle
and
intricate
distinctions
,
whereby
they
labour
to
make
a
reconciliation
betwixt
the
word
of
God
,
and
their
opinions
;
which
shall
be
my
onely
taske
in
this
Chapter
:
for
it
is
to
bee
noted
,
that
there
was
neuer
any
generation
so
happie
,
or
rather
so
miserable
in
distinctions
,
as
the
Romanists
are
:
they
maintain
their
kingdomes
by
distinctions
,
by
them
they
blind
the
eyes
of
the
simple
,
dazle
the
vnderstanding
of
the
vnaduised
,
set
a
glose
vpon
their
counterfeit
ware
,
couer
the
deformity
of
their
Apostate
Church
;
and
lastly
,
extinguish
the
truth
,
or
at
leastwise
,
so
darken
and
obscure
it
,
that
it
cannot
shine
so
brightly
as
it
would
:
but
in
seeking
to
extinguish
the
light
of
truth
,
they
distinguish
themselues
from
the
trueth
:
and
as
Iacob
by
his
party-coloured
stickes
,
occasioned
a
brood
of
party-coloured
sheepe
and
goates
:
so
they
,
by
their
fond
distinctions
,
bring
foorth
a
party-coloured
and
counterfeit
Religion
:
as
I
trust
to
lay
open
to
the
world
,
in
this
discourse
following
.
2.
The
maior
or
first
proposition
beeing
without
all
controuersie
▪
I
passe
ouer
in
silence
,
and
come
to
the
minor
or
second
3.
The
Gospell
teacheth
,
that
〈◊〉
one
onely
God
is
to
bee
4.
Bellarmine
distinguisheth
and
saith
,
that
God
alone
indeed
5.
But
these
distinctions
cannot
extinguish
the
truth
:
for
first
they
giue
by
name
the
highest
worship
that
can
bee
,
to
wit
,
Latria
,
to
the
Image
and
reliques
of
Christ
and
the
crosse
,
and
to
a
piece
of
bread
in
the
Sacrament
,
insomuch
that
Gregory
de
Valentia
,
a
famous
Iesuite
,
and
Bellarmines
compeere
,
is
in
this
regard
driuen
to
say
,
that
some
kinde
of
Idolatrie
is
lawfull
.
Secondly
,
if
they
should
deny
this
,
yet
their
doctrine
and
practice
doth
apparently
proclaime
asmuch
:
for
when
they
say
to
their
Agnus
deis
,
It
breaketh
and
quasheth
all
sinne
as
Christs
bloud
,
doe
they
not
equall
them
to
Christ
?
when
they
place
their
hope
and
confidence
in
Saints
and
reliques
,
doe
they
not
equall
them
to
God
?
when
they
pray
,
that
by
the
merit
of
a
golden
,
siluer
,
or
woodden
crosse
,
they
may
be
freed
from
sinne
committed
,
doe
they
not
equall
it
with
our
Sauiour
that
dyed
on
the
crosse
?
when
they
desire
at
the
Saints
hands
grace
and
glory
,
doe
they
not
equall
them
to
the
God
of
grace
,
and
glory
?
when
they
call
the
blessed
Virgine
the
Queene
of
Heauen
,
and
giue
vnto
her
one
halfe
of
Gods
kingdome
,
euen
the
halfe
of
mercy
,
doe
they
not
equall
her
to
her
maker
?
Lastly
,
when
they
offer
sacrifice
to
reliques
and
6.
The
Gospell
teacheth
,
that
remission
of
sinnes
,
and
euerlasting
Rhem.
Col.
1.
24.
Biel.
3.
d.
19.
art.
2.
cond.
5.
Bell.
de
Purgat
.
lib.
1.
cap.
14.
Bell.
de
Rom.
Pont.
l.
b.
3.
c.
23.
life
,
is
bestowed
vpon
vs
freely
,
not
for
any
works
or
merits
sake
of
our
owne
,
but
for
Iesus
Christs
sake
,
the
only
begotten
Sonne
of
God
,
who
was
crucified
for
our
sinnes
,
and
rose
againe
for
our
iustification
:
But
the
Romanists
teach
,
that
wee
are
iustified
and
saued
,
not
by
Christs
merits
onely
,
but
in
part
for
Christs
sake
,
and
in
part
for
our
owne
contrition
,
obedience
,
and
good
works
.
7.
Bellarmine
answereth
,
that
their
doctrine
is
falsely
charged
,
to
say
that
sinners
are
iustified
,
partly
for
their
owne
works
sake
,
and
partly
by
Christ
:
for
(
saith
hee
)
by
a
distinction
there
bee
three
kinde
of
works
;
one
,
of
those
that
are
performed
by
the
strength
of
nature
onely
,
without
faith
and
the
grace
of
God
:
another
,
of
such
as
proceede
from
faith
and
grace
,
but
not
from
a
man
fully
iustified
:
and
therefore
are
called
works
of
Preparation
;
as
Prayer
,
Almes
,
Fasting
,
Sorrow
for
sinne
,
and
such
like
:
and
the
third
,
of
such
which
are
done
by
a
man
iustified
,
and
proceede
from
the
Spirit
of
God
dwelling
in
his
heart
,
and
sheading
abroad
charity
in
the
same
.
Now
concerning
the
first
,
hee
acknowledgeth
that
we
are
not
iustified
by
them
,
by
the
example
of
Abraham
,
Rom.
4.
and
therefore
that
they
most
impudently
belye
their
doctrine
,
that
fasten
this
opinion
vpon
them
.
As
touching
the
second
,
he
saith
,
that
these
works
Preparatiue
are
not
meritorious
of
reconciliation
and
iustification
by
condignity
and
iustice
:
yet
in
as
much
as
they
proceede
from
faith
and
grace
,
they
merite
after
a
sort
;
that
is
,
obtaine
remission
of
sinnes
.
The
third
sort
of
works
hee
boldly
and
confidently
affirmeth
,
to
merite
not
remission
of
sinnes
,
because
that
was
obtayned
before
:
but
euerlasting
glory
and
happinesse
,
and
that
truely
and
properly
.
8.
This
Bellarminian
distinction
may
be
distinguished
by
9.
The
falsehood
sheweth
it selfe
in
two
things
:
first
,
in
that
hee
affirmeth
,
that
they
doe
not
teach
,
that
works
done
before
grace
doe
merite
any
thing
at
Gods
hand
:
for
though
it
be
a
Canon
of
the
Councill
of
Trent
,
charged
with
an
Anathema
,
If
any
man
should
say
,
that
a
man
may
bee
iustified
by
his
owne
works
,
wrought
by
the
power
of
nature
,
without
the
diuine
helpe
by
Christ
Iesus
:
and
Bellarmine
seemeth
to
affirme
as
much
in
this
place
.
Yet
Andradius
,
that
famous
Interpreter
of
that
forenamed
Councill
,
one
of
the
most
learned
men
of
his
age
,
and
that
knew
well
the
mysteries
of
that
Councill
,
doth
tell
vs
,
that
by
diuine
helpe
the
Councill
vnderstood
not
the
grace
of
regeneration
,
and
speciall
worke
of
Gods
sanctifying
Spirit
,
but
heroicall
motions
,
stirred
vp
in
the
vnregenerate
and
vnbeleeuers
:
and
that
by
this
speciall
helpe
they
might
doe
works
void
of
all
fault
,
and
meritorious
of
saluation
.
And
Bellarmine
confesseth
in
other
places
,
10.
Secondly
,
it
is
false
also
which
he
affirmeth
,
concerning
the
second
kinde
of
works
:
to
wit
,
of
preparation
,
that
though
they
proceede
from
faith
and
grace
,
yet
they
doe
not
iustifie
:
for
Bellarmine
in
another
place
doth
not
stick
to
11.
The
Gospell
teacheth
,
that
hee
which
repenteth
and
Chytraus
.
com
in
Reuel
.
cap.
9.
heareth
the
promise
,
ought
to
beleeue
it
,
and
bee
perswaded
,
that
not
only
other
mens
sins
,
but
euen
his
owne
are
pardoned
for
Christs
sake
,
and
that
he
doth
please
God
,
and
is
accepted
of
God
,
and
in
this
faith
ought
to
come
vnto
God
by
prayer
.
But
the
Church
of
Rome
teacheth
,
that
a
man
must
alwaies
doubt
of
the
remission
of
his
sins
,
and
neuer
be
assured
thereof
;
which
doubting
(
as
Chytraeus
truely
speaketh
)
is
plainely
repugnant
to
the
nature
of
faith
,
and
a
meere
heathenish
doctrine
.
12.
Bellarmine
answereth
here
not
by
a
distinction
,
but
by
a
negation
,
denying
flatly
that
the
Scripture
teacheth
any
such
doctrine
,
that
a
man
may
be
assured
of
the
remission
of
his
sinnes
,
and
his
reconciliation
with
God
:
and
this
hee
seemeth
to
prooue
by
two
arguments
;
one
,
because
it
is
contrary
13.
It
is
good
for
Bellarmine
here
to
vse
a
plaine
negation
:
no
man
ought
to
perswade
and
assure
himselfe
of
the
remission
of
his
sinnes
,
and
of
his
iustification
;
no
though
he
be
truly
iustified
,
and
his
sinnes
be
truely
and
really
pardoned
.
This
doctrine
is
so
euident
,
that
Bellarmine
could
neither
distinguish
,
as
his
custome
is
,
nor
yet
deny
it
;
and
therefore
hee
freely
confesseth
it
:
and
yet
Gropper
condemned
it
as
an
impious
doctrine
:
Dominicus
a
Sot●
,
and
diuers
others
of
their
owne
stampe
But
there
is
great
cause
why
the
Church
of
Rome
should
maintaine
this
doctrine
of
doubting
very
peremptorily
:
for
as
Chemnitius
14.
But
we
,
with
Luther
,
may
boldly
say
,
that
so
odious
The
Law
was
giuen
,
that
grace
might
bee
sought
;
and
grace
was
giuen
,
that
the
Law
might
bee
fulfilled
.
Why
doeth
Saint
Paul
say
,
that
the
Spirit
of
God
Abba
,
Father
,
and
not
the
spirit
of
bondage
,
to
feare
any
more
.
When
therefore
God
doth
shead
abroad
his
Spirit
into
our
hearts
,
crying
,
and
making
vs
to
cry
,
Abba
,
Father
,
in
faithfull
,
not
formall
prayer
,
that
is
a
certaine
testimony
to
our
spirits
,
that
we
are
the
sonnes
of
God
.
For
as
Saint
Ierome
Wee
neuer
durst
call
God
,
our
Father
,
but
vpon
conscience
of
the
Spirit
dwelling
in
vs
.
Neither
doe
we
euer
vpon
this
ground
call
God
,
our
Father
,
but
withall
we
are
,
or
ought
to
be
perswaded
that
we
are
his
children
.
15.
Againe
,
why
doth
hee
say
in
another
place
,
that
all
they
which
beleeue
the
Gospell
,
are
sealed
with
the
holy
Spirit
of
promise
?
Are
Gods
children
sealed
?
and
can
they
not
Hereby
we
know
that
we
dwell
in
him
,
and
he
in
vs
;
because
he
hath
giuen
vs
of
his
Spirit
?
And
againe
,
doth
not
the
holy
Ghost
so
ascribe
this
knowledge
of
iustification
and
saluation
on
to
a
mans
selfe
,
that
he
denyeth
it
to
all
others
?
To
him
that
ouercommeth
,
I
will
giue
a
white
stone
,
and
in
the
stone
a
new
name
written
,
which
no
man
knoweth
sa●●
he
that
receiueth
it
.
What
is
this
white
stone
,
but
the
absolution
and
remission
of
a
sinner
?
what
is
the
new
name
written
in
it
,
but
the
childe
of
God
?
This
no
man
knoweth
,
but
he
that
hath
it
;
therefore
he
that
hath
it
,
knoweth
it
.
What
can
be
more
plaine
?
And
yet
this
is
the
exposition
almost
of
all
Diuines
vpon
that
place
.
To
omit
all
other
testimonies
,
doth
not
the
Scripture
now
teach
this
doctrine
,
touching
the
certainty
of
saluation
?
16.
I
but
,
saith
Bellarmine
,
all
Gods
promises
,
for
the
most
part
,
are
conditionall
,
and
no
man
can
certainely
know
whether
he
hath
performed
the
condition
;
and
therefore
cannot
assure
himselfe
of
the
promise
.
To
which
I
answere
,
that
albeit
,
in
regard
of
our
infirmitie
,
we
are
not
able
to
fulfill
the
conditions
required
in
Gods
promises
:
yet
wee
are
assured
that
we
shall
fulfill
them
,
through
him
that
strengthneth
vs
:
and
so
,
as
the
Apostle
Paul
said
in
one
place
,
Wee
can
doe
nothing
,
no
,
not
so
much
as
thinke
a
good
thought
.
Yet
in
another
I
can
doe
all
things
through
Christ
that
strengthneth
me
.
So
may
we
say
of
our selues
,
We
cannot
do
it
is
Phil.
1.
6.
Orig.
in
Ierem.
hom.
1.
impossible
that
that
which
God
hath
once
quickned
should
either
by
himselfe
or
any
other
be
killed
.
Thus
there
is
no
condition
required
of
the
children
of
God
;
but
they
are
assured
that
they
can
performe
it
,
though
not
in
full
measure
,
and
by
their
owne
strength
,
yet
in
that
measure
which
God
will
accept
,
and
by
the
strength
of
his
Spirit
which
dwelleth
in
them
,
and
sanctifieth
them
to
doe
his
will
.
And
thus
this
third
Antithesis
is
nothing
empeached
by
Bellarmines
cauill
.
17.
The
Gospell
telleth
vs
,
that
there
is
but
one
onely
propitiatory
Concil.
Trident.
Sess.
6.
cap.
2.
can
.
1.
2.
3.
4.
Church
of
Rome
teacheth
,
that
euery
Masse
is
a
propitiatory
Sacrifice
for
the
quicke
and
the
dead
:
and
that
euery
Priest
,
as
often
as
he
saith
Masse
,
doth
offer
vp
Christ
vnto
God
the
Father
,
as
a
Sacrifice
for
sinne
.
18.
Bellarmine
here
distinguisheth
againe
,
and
saith
,
that
19.
Here
is
much
adoe
to
little
purpose
,
three
distinctions
,
without
the
shedding
of
bloud
,
there
is
no
remission
of
sinnes
.
Againe
,
if
the
masse
be
a
repetition
of
that
bloudy
sacrifice
of
Christ
on
the
crosse
,
then
it
is
a
repetition
of
Christs
death
,
and
a
crucifying
of
him
againe
;
for
the
sacrifice
of
Christ
,
and
the
death
of
Christ
is
all
one
:
and
if
it
bee
so
,
then
it
must
needs
be
bloudy
aswell
as
that
:
for
the
repetition
of
a
thing
,
is
the
doing
of
the
same
thing
againe
.
And
lastly
,
if
it
bee
an
application
of
it
,
then
it
cannot
bee
a
repetition
of
it
:
nor
indeed
the
same
in
specie
with
it
;
for
the
application
of
a
thing
,
is
not
the
thing
it selfe
in
any
reason
:
and
thus
these
distinctions
are
at
ciuill
warre
with
each
other
:
and
indeed
like
deadly
enemies
doe
cut
each
others
throats
.
20.
But
let
one
of
their
own
learned
masters
,
Peter
Lumbard
,
Christ
dying
vpon
the
crosse
,
offered
himselfe
,
&
is
sacrificed
dayly
in
the
Sacrament
,
because
in
this
Sacrament
there
is
a
commemoration
of
that
sacrifice
of
the
crosse
which
was
once
offered
:
this
he
spake
,
conuicted
by
the
truth
.
And
the
Councill
of
Trent
also
in
another
place
Concil.
Trident.
●ess.
22.
v.
cap.
1.
doth
almost
,
if
not
fully
speake
asmuch
,
when
it
sayth
,
that
Iesus
Christ
left
to
his
Church
a
sacrifice
,
by
which
that
bloudy
sacrifice
which
hee
made
vpon
the
crosse
,
might
bee
represented
,
and
the
memory
thereof
continued
:
which
if
it
be
true
,
then
being
conuicted
by
their
owne
consciences
,
and
confessions
,
it
remaines
,
that
that
doctrine
which
holdeth
that
the
masse
is
a
true
,
reall
,
propitiatory
sacrifice
,
is
opposite
to
the
doctrine
of
the
Gospell
,
which
teacheth
the
contrary
:
and
so
this
fourth
Antithesis
is
safe
and
sound
,
for
all
that
Bellarmine
can
say
against
it
.
21.
The
Gospell
teacheth
,
that
both
parts
of
the
Sacrament
are
to
bee
ministred
to
all
Christians
;
and
of
the
cup
it
sayth
expresly
,
Drinke
ye
all
of
this
:
but
the
Church
of
Rome
hath
decreed
,
that
none
should
drinke
of
the
cup
,
but
the
22.
Bellarmine
distinguisheth
of
the
word
(
All
)
and
saith
,
23.
But
to
his
distinction
,
(
not
all
Christians
,
but
all
Apostles
)
24.
Secondly
,
many
of
their
owne
Doctors
so
interprete
it
,
as
Thomas
Aquinas
,
Durand
,
Biel
,
Alphonsus
de
Castro
,
Lorichius
,
the
author
of
the
glosse
,
and
diuers
others
.
Cassanders
testimony
shall
stand
in
stead
of
all
the
rest
:
he
sayth
plainly
,
that
the
Westerne
Church
beleeued
for
a
thousand
yeeres
,
that
our
Sauiour
Christ
gaue
this
Sacrament
to
his
disciples
,
representing
the
persons
of
all
the
faithfull
:
and
he
addeth
reasons
,
why
the
wine
as
well
as
the
bread
was
to
bee
receiued
;
both
for
a
more
full
representation
of
the
passion
of
Christ
▪
and
signification
of
our
full
spirituall
nourishment
in
Christ
,
and
also
the
full
and
perfect
redemption
of
our
bodies
and
soules
,
by
the
body
and
soule
of
our
Sauiour
.
This
Cassander
repeats
to
haue
beene
the
opinion
of
the
Latine
&
Greeke
Church
,
for
the
space
of
a
thousand
yeeres
.
What
an
vpstart
distinction
then
is
this
of
Bellarmine
,
who
notwithstanding
ceaseth
not
to
bragge
that
they
haue
all
antiquity
on
their
side
?
25.
Thirdly
,
wee
haue
Saint
`
Paul
thus
interpreting
the
words
of
his
Lord
and
Master
,
who
spake
nothing
but
by
the
direction
of
the
Spirit
:
for
whereas
our
Sauiour
sayth
,
Drinke
yee
all
of
it
,
Saint
Paul
sayth
,
Let
a
man
examine
himselfe
,
26.
Lastly
,
reason
it selfe
disapprooueth
this
exposition
:
for
first
I
would
aske
him
,
whether
that
which
our
Sauiour
commanded
to
bee
done
at
his
last
Supper
,
were
to
bee
done
once
and
no
more
,
or
often
,
euen
to
the
end
of
the
world
?
If
hee
say
once
,
and
no
more
,
the
words
will
confute
him
which
say
,
Doe
this
in
remembrance
of
me
:
if
often
,
then
by
All
,
he
meant
not
the
Apostles
onely
;
for
the
Apostles
liued
not
till
the
end
of
the
world
.
Againe
,
if
by
All
was
intended
the
Priests
onely
,
then
not
onely
the
people
should
bee
excluded
from
the
cup
,
but
from
the
bread
also
:
for
if
in
these
words
,
Drinke
ye
all
of
it
,
hee
speaketh
to
Priests
onely
,
then
in
these
words
,
Eat
ye
all
of
it
,
hee
speaketh
to
none
but
Priests
:
for
they
are
both
spoken
to
one
and
the
same
persons
.
And
thus
the
people
should
haue
no
part
of
the
Sacrament
at
all
:
for
the
same
All
that
is
in
one
,
is
in
the
other
.
And
to
conclude
,
if
the
Apostles
stood
heere
in
stead
of
Pastors
or
Priests
,
why
did
they
not
minister
the
Sacrament
?
It
is
the
part
of
a
Priest
,
as
hee
is
a
Priest
,
to
minister
the
Sacrament
to
others
,
and
when
hee
receiueth
it
himselfe
,
then
hee
standeth
for
a
common
Christian
,
and
not
for
a
Priest
,
for
a
sheepe
,
not
for
a
shepheard
.
But
they
did
not
minister
,
but
receiue
;
therefore
they
stood
not
here
for
Priests
,
but
for
the
whole
body
of
the
faithfull
.
And
thus
this
distinction
being
battered
by
the
testimony
of
fathers
,
confession
of
their
owne
Doctors
,
authority
of
Saint
Paul
,
and
strength
of
reason
,
doth
fall
to
the
ground
like
Babel
:
and
this
fift
Antithesis
is
nothing
weakened
by
Bellarmines
Sophistrie
.
27.
The
Gospell
teacheth
,
that
true
repentance
,
or
conuersion
28.
Bellarmine
heere
from
distinguishing
,
falleth
to
rayling
,
and
accuseth
vs
of
manifest
lying
and
falshood
,
in
laying
that
to
our
charge
which
wee
are
not
guilty
of
:
but
whether
is
the
lyar
hee
,
or
wee
,
let
the
Reader
iudge
.
First
therefore
,
that
true
repentance
is
not
a
bare
sorrow
of
heart
for
sin
,
but
such
a
sorrow
,
as
is
ioyned
with
,
and
ariseth
from
faith
,
appeareth
by
this
,
because
contrition
without
faith
,
leads
to
desperation
,
and
not
to
saluation
,
as
the
wofull
examples
of
Cain
,
Esau
,
and
Iudas
declare
:
and
therefore
the
Romanists
themselues
doe
not
exclude
all
manner
of
faith
from
repentance
,
but
onely
that
faith
which
apprehendeth
remission
of
sinnes
by
Christ
,
which
speciall
faith
,
whereby
remission
of
sinnes
is
beleeued
and
obtained
,
is
ioyned
with
repentance
,
Luke
24.
47.
Act.
26.
18.
This
is
our
doctrine
,
and
it
is
warranted
by
the
holy
Scripture
:
though
it
pleaseth
Bellarmine
to
say
,
that
it
is
a
bare
assertion
,
without
Scripture
.
29.
As
touching
their
crossing
of
it
,
wee
need
fetch
no
other
proofe
,
then
from
the
Councill
of
Trent
,
which
in
expresse
30.
If
they
reply
that
they
make
faith
the
foundation
of
repentance
,
I
answere
,
why
doe
they
then
exclude
it
out
of
repentance
?
is
the
foundation
no
part
of
the
house
?
yes
,
it
is
the
chiefest
part
:
either
therefore
it
is
not
the
foundation
of
repentance
,
or
els
it
is
necessarily
required
to
the
essence
of
it
;
one
or
the
other
must
needs
bee
false
:
but
heere
is
the
mystery
of
this
iniquity
:
by
faith
they
meane
nor
a
beliefe
of
the
remission
of
our
sinnes
by
the
bloud
of
Christ
,
which
is
the
true
Euangelicall
faith
,
but
a
generall
perswasion
of
the
truth
of
their
Religion
,
and
a
particular
conceit
,
that
he
which
performeth
the
worke
of
penance
,
in
the
three
parts
thereof
,
shall
thereby
obtaine
pardon
of
his
sinnes
,
and
reconciliation
with
God
.
31.
Secondly
,
whereas
hee
sayth
,
that
wee
doe
not
satisfie
for
the
eternall
,
but
for
the
temporall
punishments
of
our
sinnes
,
either
heere
in
this
life
,
or
in
Purgatory
:
hee
speaketh
nothing
for
the
clearing
of
their
doctrine
from
opposition
to
the
Gospell
▪
for
the
Gospell
teacheth
,
that
Christ
our
Redeemer
hath
made
a
full
and
perfect
satisfaction
for
the
sinnes
of
Aquinas
▪
one
of
their
owne
illumined
Doctors
,
doth
in
effect
confesse
,
when
hee
sayth
,
that
the
passion
of
Christ
was
a
sufficient
and
super
abundant
satisfaction
for
the
sinne
and
guilt
of
punishment
of
mankind
,
his
passion
was
as
it
were
a
price
or
paiment
,
by
which
we
are
freed
from
both
these
obligations
:
to
bring
in
then
the
foggy
mist
of
humane
satisfactions
,
is
to
eclipse
and
darken
the
glory
of
Christs
all-sufficient
redemption
.
32.
Thirdly
,
whereas
hee
findeth
fault
with
Chytraus
,
for
saying
without
proofe
,
that
auricular
confession
is
not
commanded
of
God
,
and
yet
hee
himselfe
doth
not
proue
it
is
;
we
might
driue
out
one
naile
with
another
,
and
returne
vpon
him
his
owne
answere
:
but
I
reply
further
,
that
diuers
of
his
owne
fellow
Doctors
haue
auouched
asmuch
:
for
Maldonate
,
Polidore
Virgill
in
the
like
point
,
and
with
all
other
that
stand
in
their
way
.
33.
Lastly
,
the
redeeming
of
penance
by
the
purse
,
though
Bellarmine
shuffle
it
ouer
neuer
so
cunningly
,
yet
is
so
palpable
an
abuse
,
and
so
contrary
to
the
doctrine
of
the
Gospell
,
that
the
very
naming
of
it
,
is
a
sufficient
declaration
of
the
foulnesse
of
that
Religion
,
which
maketh
a
mart
of
sinne
,
and
setteth
repentance
,
which
is
the
gift
of
God
,
to
sale
,
for
a
little
earthly
drosse
,
and
exchangeth
punishment
due
to
the
body
and
soule
,
for
a
little
pinching
of
the
purse
.
34.
The
Gospell
teacheth
,
that
marriage
is
permitted
and
35.
Bellarmine
excepteth
,
and
saith
by
a
distinction
,
that
36.
It
is
a
strange
fore-head
,
(
but
no
maruaile
,
seeing
it
is
the
fore-head
of
the
whore
of
Babylon
)
when
the
Scripture
sayth
,
Marriage
is
honorable
amongst
al
men
,
to
exempt
their
Votaries
from
this
honour
,
as
if
they
were
not
in
the
number
of
men
,
but
beasts
:
and
as
the
assertion
is
strange
in
impudency
,
so
the
reason
is
more
strange
in
folly
:
for
though
the
father
may
not
marry
the
daughter
,
nor
the
brother
the
sister
,
without
incest
;
yet
the
father
may
marry
,
and
the
daughter
may
marry
,
and
the
brother
,
and
the
sister
also
,
so
that
they
take
those
that
are
not
prohibited
by
the
Law
of
God
,
and
nature
.
Now
let
him
shew
that
Gods
Law
forbiddeth
Votaries
to
marry
,
and
then
hee
sayth
something
to
the
purpose
:
but
by
his
owne
confession
,
together
with
many
of
his
pew-fellowes
,
the
prohibition
of
marriage
is
no
diuine
,
but
humane
37.
Adde
to
this
impudency
and
folly
,
his
crossing
of
all
antiquity
:
for
in
the
Councill
of
Nice
,
Paphnutius
alleadgeth
this
place
of
Scripture
,
against
those
that
went
about
to
take
away
the
vse
of
marriage
from
the
Clergie
;
and
in
the
sixt
generall
Synode
,
it
is
expressely
applied
to
the
same
purpose
.
And
Ierome
,
in
defence
of
Charterius
a
married
Bishop
,
produceth
the
same
text
.
38.
As
touching
Chrysostomes
speech
to
Theodorus
the
Monke
,
alledged
by
Bellarmine
,
though
it
seemeth
a
little
to
fauour
them
at
the
first
view
:
yet
in
another
place
he
cleereth
himselfe
from
that
suspition
:
for
he
saith
plainely
,
that
Marriage
is
so
honourable
and
precious
,
that
a
man
with
it
may
ascend
into
the
sacred
Chaire
of
a
Bishop
.
What
hath
Bellarmine
got
now
by
Chrysostomes
testimony
?
Surely
this
:
If
all
that
Chrysostome
saith
,
bee
sound
doctrine
,
then
it
is
an
error
in
the
Church
of
Rome
,
to
inhibite
all
that
are
consecrated
by
holy
Orders
,
from
the
vse
of
the
marriage
bed
:
For
by
Aug
contra
Faust
.
lib.
30.
c.
6
Chrysostome
,
Bishops
may
marry
.
Saint
Augustines
testimonies
,
alledged
by
him
in
the
one
and
twentieth
Chapter
,
are
little
to
the
purpose
:
for
in
the
first
he
saith
plainely
,
that
the
Church
of
God
doth
not
forbid
marriage
;
but
onely
preferre
virginitie
before
it
,
as
a
greater
good
:
and
in
the
second
hee
approoueth
onely
abstinence
from
meates
,
and
that
from
all
in
generall
;
and
that
to
this
end
,
for
the
castigation
and
mortification
of
the
body
:
and
not
eyther
for
merite
sake
,
or
that
it
is
a
thing
vnlawfull
,
or
that
wee
may
glut
our selues
with
some
kinde
,
and
may
not
so
much
as
touch
others
,
vpon
paine
of
heresie
,
which
is
the
doctrine
of
the
Church
of
Rome
.
This
is
all
that
S.
Augustines
words
import
;
which
,
as
they
doe
not
deliuer
them
from
opposition
to
the
Gospell
,
so
they
manifestly
imply
these
two
conclusions
:
first
,
that
the
Synagogue
of
Rome
is
not
the
Church
of
God
,
for
it
forbiddeth
marriage
to
Priests
,
not
as
a
lesser
good
,
but
as
a
thing
simply
euill
.
And
secondly
,
that
they
maintaine
in
this
their
Church
that
doctrine
,
which
of
S.
Paul
is
called
,
The
doctrine
of
Diuels
:
for
they
forbid
both
Meates
and
Marriage
at
some
times
,
and
to
some
persons
,
as
things
sinfull
and
vnlawfull
.
And
whereas
the
Fathers
,
almost
in
generall
,
say
,
39.
But
Bellarmine
couereth
her
nakednesse
(
whereof
he
Let
him
marry
,
is
not
spoken
to
all
,
but
only
to
such
as
are
free
,
and
not
if
they
be
bound
and
haue
giuen
their
faith
vnto
God
.
39.
To
which
I
answere
two
things
:
First
,
I
aske
him
,
whether
this
vow
which
〈◊〉
talke
of
,
be
onely
against
marriage
,
or
against
all
manner
of
incontinency
?
If
they
say
that
it
is
the
vow
of
chastitie
,
and
that
it
is
against
all
manner
of
incontinency
,
then
how
can
it
bee
that
it
should
bee
broken
more
by
marriage
,
then
by
fornication
,
by
hauing
a
wife
,
then
by
keeping
a
whore
?
and
that
to
marry
,
in
respect
of
the
vow
,
should
be
a
greater
sinne
,
then
to
commit
whoredome
?
especially
,
seeing
marriage
is
Gods
ordinance
,
and
fornication
,
of
the
Diuels
institution
:
that
an
honourable
and
holy
estate
,
and
this
a
filthy
and
vgly
sinne
.
If
they
say
that
the
vow
is
against
marriage
onely
,
then
what
a
Religion
is
Popery
,
that
teacheth
her
people
to
vow
against
marriage
,
and
not
against
fornication
?
against
wiues
and
husbands
,
but
not
against
whores
and
varlets
?
Surely
that
Religion
that
maintaineth
this
,
cannot
be
of
God
.
40.
Secondly
,
to
his
example
I
answere
:
Marriage
cannot
be
inioyned
to
her
that
is
married
already
,
albeit
her
husband
bee
eyther
absent
or
impotent
:
for
that
is
contrary
to
Gods
ordinance
,
Mal.
2.
14.
Mat.
19.
5.
But
the
vow
of
single
life
is
not
Gods
ordinauce
,
especially
in
so
high
a
degree
as
marriage
is
:
for
at
the
most
it
is
but
a
Council
,
whereas
the
other
is
a
flat
Precept
to
all
that
cannot
containe
:
and
besides
,
they
that
are
married
,
may
expect
the
blessing
of
God
vpon
them
,
vsing
the
meanes
for
their
restraint
in
a
godly
manner
,
and
begging
continency
at
Gods
hand
;
because
they
are
in
a
calling
ordayned
by
God
:
but
they
that
are
in
a
vow
,
who
either
enter
rashly
,
or
are
thrust
in
against
their
wills
,
and
contrary
to
Gods
Commandement
,
not
being
able
to
abstaine
,
but
proudly
presume
vpon
their
owne
strength
,
how
can
they
hope
for
Gods
blessing
vpon
them
,
to
strengthen
them
against
the
temptations
of
the
flesh
?
And
thus
this
example
,
together
with
the
distinction
it selfe
,
maketh
no
whit
to
the
iustifying
of
their
doctrine
;
but
that
it
still
remayneth
in
plaine
contrariety
and
opposition
to
the
Gospell
of
Iesus
Christ
.
41.
The
Gospell
teacheth
,
that
there
is
one
true
and
solide
42.
Bellarmine
distinguisheth
of
foundations
,
and
saith
,
that
Christ
is
the
primary
and
principall
foundation
of
the
Church
:
but
that
doth
not
hinder
,
but
that
there
may
be
secundary
foundations
:
and
for
proofe
thereof
he
alledgeth
,
Ephes.
2.
20.
where
it
is
said
,
that
we
are
built
the
foundation
of
the
Prophets
and
Apostles
:
and
,
Apoc.
11.
14.
where
the
twelue
Apostles
are
made
the
twelue
foundations
of
the
Church
.
43.
To
which
I
answere
three
things
:
First
,
that
though
it
be
true●●
,
that
the
Apostles
bee
the
secundary
foundations
of
the
Church
,
layd
vpon
Christ
the
true
Rocke
and
foundation
,
as
twelue
goodly
stones
,
and
that
vpon
them
the
Church
is
built
,
to
wit
,
vpon
Christ
primarily
and
principally
,
and
vpon
them
secundarily
:
yet
it
doth
not
take
away
the
Antithesis
of
their
doctrine
to
the
Gospell
:
for
they
say
,
that
Peter
is
the
onely
secundary
foundation
,
and
that
hee
,
as
the
chiefest
stone
,
is
layd
next
vnto
Christ
;
and
the
rest
of
the
Apostles
built
immediately
vpon
him
,
and
mediately
by
him
vpon
Christ
.
But
those
Scriptures
say
,
that
the
twelue
Apostles
are
twelue
precious
stones
,
laid
one
by
one
vpon
Christ
,
and
not
one
vpon
another
:
and
twelue
foundations
equally
proportioned
to
each
other
,
and
not
one
placed
vpon
the
top
of
another
:
and
so
it
is
true
,
that
as
the
prerogatiue
of
the
onely
singular
foundation
belongeth
to
Christ
,
so
the
honour
of
being
secundary
foundations
,
is
equally
deuided
among
the
twelue
Apostles
:
and
so
Peter
in
this
respect
hath
no
greater
prerogatiue
then
the
rest
.
And
therefore
this
distinction
deliuers
them
not
from
the
snare
,
seeing
that
it
maketh
all
the
twelue
Apostles
altogether
ioynt-foundations
of
the
Church
:
and
they
would
haue
Peter
to
bee
the
onely
foundation
next
vnto
Christ
,
vpon
whom
both
the
Church
of
God
,
and
the
Apostles
themselues
are
built
.
44.
Secondly
,
I
answere
,
that
when
the
Apostles
are
said
Aug.
de
verb.
Dom.
ser.
13.
Greg.
Nyssen
.
in
testim
.
ex
veter
.
testam
.
de
trinit.
contra
Iudaeos
.
Cyril
.
de
trin.
l.
4.
Chrys.
in
Mat.
hom.
55.
Ambr.
in
Ephes.
cap.
2.
Hilar.
de
trinit.
lib.
2.
Bell.
praefat.
controuers.
de
sum
.
Pont.
Esay
28.
16.
1.
Pet.
2.
6.
8.
to
be
foundations
of
the
Church
,
it
is
not
meant
of
their
persons
,
but
of
their
doctrine
,
as
witnesse
almost
all
the
Fathers
:
for
concerning
person
,
it
is
true
which
Saint
Paul
saith
,
No
man
can
lay
any
other
foundation
beside
that
which
is
layd
,
Iesus
Christ
,
1.
Cor.
3.
11.
But
the
Romanists
would
not
haue
the
doctrine
of
Peter
,
but
the
person
of
Peter
to
be
this
foundation
:
and
for
proofe
thereof
Bellarmine
fetcheth
this
argument
from
the
Prophet
Esay
,
saying
,
Behold
,
I
will
lay
in
Sion
a
stone
,
a
sure
foundation
:
which
is
a
playne
and
manifest
Prophecie
of
Christ
,
and
not
of
Peter
,
as
the
Apostle
Peter
himselfe
expoundeth
it
:
where
,
by
the
way
,
we
may
note
the
feareful
outrage
of
these
Romish
Rabbies
against
the
truth
of
God
,
and
the
God
of
truth
,
whilst
,
to
the
end
they
may
aduance
their
Popes
dignity
by
Peter
,
they
wrest
and
peruert
the
Scriptures
,
and
apply
the
Prophecies
belonging
to
the
Sonne
of
God
,
to
his
seruant
Peter
,
and
so
make
Peter
himselfe
,
nay
,
the
holy
Ghost
,
a
Lyar.
It
were
not
credible
,
that
such
blasphemous
thoughts
and
words
should
nestle
in
the
heart
,
and
issue
out
of
the
mouth
of
any
,
but
that
the
Apostle
Saint
Paul
hath
fore-told
vs
,
that
in
the
time
of
Antichrist
,
because
men
would
not
receiue
the
loue
of
the
truth
,
that
they
might
be
saued
:
therefore
God
would
send
them
strong
delusions
,
that
they
should
beleeue
lyes
,
&c.
But
to
the
point
:
If
Christs
person
be
the
onely
true
foundation
of
the
Church
,
in
whom
all
the
building
,
being
coupled
together
,
groweth
vnto
an
45.
Thirdly
,
I
answere
,
that
both
in
truth
,
and
also
in
proprietie
of
speech
,
there
can
bee
but
one
foundation
of
one
building
:
those
stones
that
are
layd
next
to
the
foundation
,
are
not
properly
a
secundary
foundation
,
but
the
beginning
of
the
building
vpon
the
foundation
:
and
for
that
cause
,
when
Peter
,
and
the
rest
of
the
Apostles
are
called
twelue
foundations
,
it
cannot
bee
vnderstood
,
that
they
were
any
wayes
properly
foundations
of
the
Church
,
either
first
or
second
:
but
that
our
Sauiour
,
who
is
the
substance
and
subiect
of
their
doctrine
,
is
the
onely
true
and
singular
foundation
of
the
Church
,
and
that
there
is
none
other
besides
him
:
for
if
,
when
it
is
said
that
we
are
built
vpon
the
foundation
of
the
Prophets
and
Apostles
,
is
meant
the
doctrine
of
the
Prophets
and
Apostles
,
as
must
needes
bee
,
because
the
Prophets
are
coupled
together
with
the
Apostles
,
which
liued
not
in
the
Christian
Church
,
and
therefore
could
not
be
personall
foundations
of
it
,
and
Christ
crucified
is
the
substance
of
their
doctrine
:
then
it
must
needes
follow
,
that
the
Apostles
meaning
is
nothing
else
,
but
that
we
are
built
vpon
Christ
,
whom
the
Prophets
and
the
Apostles
preached
and
beleeued
in
.
And
thus
S.
Hilary
vnderstood
it
,
and
Saint
Ambrose
,
and
Anselmus
,
Peter
Lumbard
,
together
with
the
glosse
vpon
the
place
,
interpret
.
And
so
this
distinction
of
a
primary
and
secundary
foundation
,
hath
no
foundation
in
the
word
of
God
.
46.
The
Gospell
teacheth
,
that
no
Apostle
or
Bishop
,
or
other
47.
Bellarmine
heere
first
confesseth
,
and
secondly
distinguisheth
:
hee
confesseth
,
that
the
Bishop
of
Rome
hath
a
supreme
power
ouer
all
other
Bishops
and
the
whole
Church
:
and
denyeth
that
eyther
those
places
here
quoted
,
or
any
other
doe
prooue
the
contrary
.
48.
To
which
I
answere
:
first
,
that
whereas
out
of
Luke
22.
26.
and
1.
Cor.
3.
4.
he
extracteth
a
disparity
,
and
an
inequality
:
I
answere
,
that
no
man
denyeth
it
;
and
therefore
he
fighteth
with
his
owne
shadow
:
hee
should
prooue
not
a
bare
superiority
,
which
wee
confesse
,
but
a
superiority
in
the
same
degree
;
as
of
one
Bishop
to
another
,
and
that
in
power
,
not
in
execution
,
wherein
standeth
the
point
of
opposition
.
49.
Secondly
,
whereas
he
saith
,
that
though
the
power
of
remitting
and
retayning
finnes
,
and
binding
and
loosing
,
was
communicated
to
all
the
Apostles
,
yet
Peter
was
ordayned
chiefe
Pastor
ouer
them
all
;
because
our
Sauiour
Christ
sayd
vnto
him
alone
,
Feede
my
sheepe
:
and
,
To
thee
will
I
giue
the
Keyes
of
the
Kingdome
of
heauen
:
I
answere
,
that
in
this
hee
crosseth
both
himselfe
,
the
Fathers
,
and
the
truth
:
himselfe
,
for
elsewhere
hee
confesseth
,
that
the
keyes
,
both
of
Order
Goe
,
teach
and
baptize
:
and
they
all
did
put
that
commission
in
execution
:
therefore
it
must
needes
follow
,
that
no
singular
power
was
giuen
to
Peter
,
when
as
Christ
said
vnto
him
,
Feede
my
sheepe
,
vnlesse
we
will
say
,
that
the
rest
had
not
the
same
commission
.
50.
The
Fathers
:
for
Saint
Cyprian
saith
plainely
,
that
all
the
Apostles
were
the
same
with
Peter
,
indued
with
equall
fellowship
both
of
honour
and
power
,
and
that
a
primary
was
giuen
vnto
that
the
Church
might
appeare
to
be
one
.
Saint
Hilary
is
of
the
same
minde
,
You
,
O
holy
and
blessed
men
(
saith
he
)
for
the
merit
of
your
faith
,
haue
receiued
the
keyes
of
the
kingdome
of
heauen
,
and
obtained
a
right
to
binde
and
loose
in
Heauen
and
earth
.
Saint
Augustine
saith
,
that
if
when
Christ
said
,
To
thee
will
I
giue
the
keyes
of
the
kingdome
of
Heauen
,
he
spake
onely
to
Peter
,
then
the
Church
hath
not
the
power
of
the
keyes
:
but
if
the
Church
hath
it
,
then
Peter
receiuing
the
keyes
,
represented
the
Church
.
And
lastly
,
Leo
,
one
of
their
owne
Popes
,
confesseth
the
strength
of
this
power
of
the
keyes
,
passed
vnto
all
the
Apostles
,
and
the
constitution
of
this
decree
vnto
all
the
Princes
of
the
Church
.
51.
Lastly
,
the
truth
:
for
when
the
Apostles
stroue
for
superiority
,
Christ
,
who
is
truth
it selfe
,
and
would
not
haue
concealed
so
necessary
a
trueth
,
if
it
had
bene
a
truth
,
vpon
so
fit
an
occasion
,
neuer
preferred
Peter
,
but
exhorteth
all
,
and
so
Peter
also
,
to
equality
and
humility
:
yea
,
not
onely
so
,
but
expressely
forbad
all
king-like
and
monarchicall
superiority
amongst
them
;
and
not
onely
tyrannicall
,
as
Bellarmine
would
haue
it
,
as
may
euidently
appeare
by
comparing
Luk.
22.
26.
with
1.
Pet.
5.
3.
52.
Thus
hee
confesseth
their
doctrine
:
next
he
commeth
to
distinguish
of
it
,
namely
,
that
their
Apostolicall
power
was
equall
in
respect
of
the
people
,
but
yet
not
equall
betweene
themselues
;
in
which
respect
Peter
was
not
onely
a
common
Pastour
with
his
fellow
Apostles
,
but
extraordinarily
pastor
pastorum
,
a
Pastour
of
the
Pastours
,
that
is
,
of
the
Apostles
themselues
:
this
is
his
distinction
:
but
it
is
idle
and
vaine
,
as
may
appeare
by
this
reason
:
because
,
if
he
were
the
chiefe
Pastour
of
the
Apostles
,
then
he
either
ordained
them
to
their
offices
,
or
fed
them
with
his
doctrine
,
or
gouerned
them
by
his
authority
,
or
did
some
part
of
the
office
of
a
Pastour
vnto
them
:
but
hee
neither
ordained
them
;
for
Christ
himselfe
did
that
:
53.
And
whereas
hee
defendeth
the
extrauagant
of
Pope
Boniface
(
which
is
so
rightly
termed
,
for
containing
a
most
extrauagant
doctrine
from
the
truth
)
hee
must
needs
defend
this
double
iurisdiction
by
the
speech
of
Peter
to
our
Sauior
,
Ecce
duo
gladii
,
behold
,
heere
are
two
swords
,
and
his
answere
to
the
same
,
It
is
enough
:
with
how
absurd
a
collection
it
is
,
let
his
owne
fellowes
bee
Iudges
.
Franciscus
de
Victoria
,
Stella
,
Maldonate
,
Arias
Montanus
,
and
Suares
the
Iesuite
:
All
which
,
with
many
others
,
reiect
this
collection
of
theirs
,
as
most
absurd
,
and
impertinent
:
I
conclude
,
if
Pope
Boniface
did
extrauagate
in
that
extrauagant
,
in
the
application
of
this
place
,
why
doe
they
hold
,
that
the
Pope
cannot
erre
iudicially
?
If
hee
did
not
,
whydoe
so
many
learned
men
of
his
owne
side
contradict
him
?
Either
sure
the
Popes
two
swords
are
ru●●ie
,
and
cannot
bee
vnsheathed
,
or
els
hee
would
neuer
suffer
his
authority
to
bee
thus
diminished
,
not
onely
by
his
enemies
,
but
euen
by
those
that
fight
vnder
his
owne
banner
.
And
thus
this
Antithesis
also
stands
vnblemished
,
for
all
that
is
yet
said
to
the
contrary
.
54.
The
Gospell
teacheth
,
that
there
is
but
one
Mediator
55.
Bellarmine
seeketh
to
escape
from
this
Contradiction
,
56.
I
but
(
sayth
hee
)
the
Saints
triumphant
pray
for
the
Saints
militant
,
therefore
they
are
their
Mediators
.
I
answere
,
Though
it
be
granted
that
they
do
pray
for
them
in
generall
,
which
indeed
is
not
denyed
:
and
in
particular
,
which
can
neuer
be
proued
;
yet
the
argument
hath
no
good
consequence
,
that
therefore
they
should
bee
our
Mediatours
:
for
(
as
Bellarmine
57.
His
second
distinction
is
that
Christ
is
called
the
onely
Mediatour
,
because
hee
is
the
Mediatour
,
not
onely
in
regard
of
his
office
,
but
also
of
his
nature
,
for
that
hee
is
in
the
middest
betwixt
God
and
man
,
hee
himselfe
beeing
God
and
man
.
To
which
I
answere
,
that
it
is
most
true
which
hee
sayth
,
but
yet
it
is
both
contrary
to
that
which
hee
himselfe
hath
deliuered
elsewhere
,
and
also
ouerthroweth
that
which
hee
holdeth
heere
:
for
the
first
,
he
laboureth
to
proue
in
another
place
,
that
Christ
is
the
Mediatour
onely
in
respect
of
his
humane
nature
,
and
here
hee
sayth
,
in
respect
of
both
natures
:
how
can
these
bee
reconciled
?
mary
,
by
another
distinction
:
It
is
one
thing
(
sayth
hee
)
to
bee
a
Mediatour
in
respect
of
person
,
Bell.
de
Christo
Mediat
.
l.
1.
cap.
1.
3.
4.
and
another
thing
in
respect
of
operation
:
in
the
first
,
Christ
is
the
Mediatour
by
both
natures
in
the
second
,
by
his
humane
nature
onely
.
As
if
hee
did
not
operate
and
worke
the
Mediation
in
the
same
respect
that
hee
is
Mediatour
.
I
,
but
hee
will
say
,
the
chiefe
worke
of
our
redemption
was
the
death
of
Christ
,
but
the
God-head
cannot
dye
:
therfore
,
&c.
I
answere
,
Though
Christ
died
as
he
was
man
,
yet
the
person
that
died
,
was
God
and
man
:
for
(
as
Tolet
his
fellow
Iesuite
and
Cardinall
58.
His
third
distinction
is
,
that
therefore
Christ
is
called
the
onely
Mediatour
,
because
hee
prayeth
for
all
,
and
none
for
him
:
but
the
Saints
are
such
Mediatours
,
that
they
themselues
stand
in
need
of
a
Mediatour
.
I
answere
,
that
therefore
they
are
no
Mediatours
at
all
:
for
if
the
Saints
in
Heauen
stand
in
need
of
a
Mediatour
themselues
,
then
it
must
necessarily
follow
,
that
they
are
not
Mediatours
at
all
:
for
they
that
are
parties
,
cannot
bee
vmpiers
.
And
this
is
that
which
He
,
for
whom
none
intreateth
,
but
hee
intreateth
for
all
,
is
the
onely
true
Mediatour
.
And
thus
it
is
cleare
,
that
the
doctrine
of
the
Church
of
Rome
,
touching
the
mediation
of
Saints
,
is
directly
contrary
to
the
doctrine
of
the
Gospell
.
59.
The
Gospell
teacheth
,
that
Christ
Iesus
hath
made
a
60.
This
doctrine
of
the
Gospell
is
so
euidently
propounded
in
holy
Scripture
,
that
our
aduersaries
themselues
acknowledge
it
in
generall
to
bee
true
:
for
Aquinas
,
where
the
Apostle
sayth
,
I
suffer
all
things
for
the
Elects
sake
,
that
they
may
also
obtaine
the
saluation
which
is
in
Christ
Iesus
,
asketh
61.
And
that
the
other
is
the
doctrine
of
the
Church
of
When
God
forgiueth
a
sinner
,
hee
forgiueth
not
all
the
punishment
,
but
leaneth
the
party
by
his
owne
workes
to
satisfie
,
till
it
bee
washed
away
.
Yea
,
they
affirme
not
onely
,
that
wee
our selues
must
satisfie
for
the
temporall
punishment
,
but
also
for
the
relikes
of
sinne
,
and
for
the
fault
it selfe
;
yea
,
for
that
punishment
that
should
bee
suffered
in
hell
,
excepting
the
eternity
:
yea
,
so
impious
and
shamelesse
are
some
of
them
,
whose
bookes
are
notwithstanding
authorized
by
the
Church
of
Rome
,
that
they
affirme
,
that
Christ
dyed
onely
for
originall
sinne
,
and
that
the
satisfaction
of
Christ
deserueth
not
the
party
parpale
for
the
sinne
,
but
not
the
punishment
,
&
yet
not
for
all
our
sinnes
neither
,
but
for
a
part
of
them
:
as
for
originall
,
&
not
actuall
;
or
iffor
actuall
,
yet
for
mortall
onely
,
and
not
for
veniall
.
And
this
is
the
Romish
Religion
,
though
palliated
with
the
name
of
Catholicke
,
and
hidden
from
the
sight
of
the
common
people
,
vnder
the
vaile
of
an
implicite
faith
:
which
,
if
they
should
but
see
,
they
could
not
chuse
but
abhorre
.
62.
For
the
healing
of
this
wound
,
Bellarmine
applyeth
his
wonted
playster
of
a
distinction
.
Christs
satisfaction
(
saith
is
in
vertue
sufficient
,
but
not
in
act
efficient
,
except
it
bee
applyed
by
our
satisfaction
:
and
therefore
that
there
is
but
one
onely
actuall
satisfaction
,
which
is
ours
;
which
by
the
grace
and
efficacy
of
Christs
satisfaction
,
taketh
away
the
punishment
of
our
sinne
,
and
maketh
a
iust
recompence
to
God
for
the
same
.
63.
But
this
distinction
first
vndermineth
it selfe
:
for
if
Christs
Bee
a
satisfaction
,
then
it
is
an
actuall
satisfaction
:
if
it
bee
not
an
actuall
one
,
then
it
is
none
at
all
.
Did
not
he
actually
dye
,
and
rise
againe
?
Did
not
hee
actually
by
that
death
of
his
,
satisfy
Gods
iustice
for
all
the
Elect
?
Doth
not
the
strength
and
efficacy
ofhis
death
stretch
it selfe
backward
to
Adam
,
and
forward
to
the
last
beleeuing
child
of
Adam
vpon
earth
?
If
all
this
bee
true
,
then
it
must
needs
bee
intolerable
blasphemy
,
to
say
,
that
actually
there
is
no
satisfaction
,
but
our
owne
,
and
that
Christs
satisfaction
which
hee
made
for
our
sinnes
,
is
indeed
no
satisfaction
,
except
it
bee
by
the
meanes
of
ours
,
which
must
apply
it
,
and
as
it
were
,
giue
efficacy
vnto
it
.
64.
Againe
,
the
ground
of
his
distinction
is
absurd
:
for
where
doth
the
Scripture
make
our
satisfaction
a
meanes
to
apply
Christs
satisfaction
vnto
vs
?
It
telleth
vs
of
other
65.
Lastly
,
if
the
strength
&
power
of
satisfying
,
which
is
in
our
sufferings
,
is
wholly
from
the
grace
of
God
,
&
the
vertue
Scot.
Durand
.
Biel.
in
Suares
●om
.
1.
diss
.
4.
sect.
11.
Bell.
de
Purgat
.
lib.
1.
cap.
10.
of
Christs
satisfaction
,
why
doe
some
of
them
hold
,
that
a
man
by
power
of
nature
,
without
grace
,
may
bee
able
to
satify
for
Veniall
sinnes
,
and
expell
them
?
nay
,
why
doth
Bellarmine
say
,
that
a
righteous
man
hath
right
to
Heauen
,
by
a
twofold
title
;
one
of
the
merits
of
Christ
,
by
grace
communicated
vnto
him
;
and
another
of
his
owne
merits
?
By
which
,
he
plainely
diuideth
our
merits
from
Christ
,
and
ascribeth
a
satisfactory
power
to
them
,
equall
to
the
death
of
Christ
it selfe
,
and
that
without
the
helpe
of
grace
.
Nay
,
why
do
they
not
say
plainly
,
that
Christ
hath
satisfied
for
vs
,
without
any
intermixing
of
our
owne
;
but
that
their
wisedome
perceiued
,
that
then
Purgatory
,
Masses
,
Penance
,
Romish
pardons
,
yea
,
and
the
Popes
Kitchin
it selfe
,
and
the
very
marrow
of
all
their
Pompe
,
shall
fall
to
the
ground
?
And
this
indeed
is
the
very
ground
of
this
blasphemous
doctrine
.
66.
Doctour
Bishop
,
misliking
this
distinction
,
as
it
In
sinne
(
sayth
hee
)
there
are
two
things
,
the
one
is
the
turning
away
from
God
,
whom
wee
offend
:
The
other
is
,
the
turning
to
the
thing
,
for
the
loue
of
which
wee
offend
.
Now
,
the
turning
away
from
GOD
,
both
the
sinne
,
and
the
eternall
paine
,
due
vnto
it
,
are
freely
through
Christ
pardoned
:
but
for
the
pleasure
we
tooke
in
sinne
,
wee
our selues
are
to
satisfie
,
and
according
to
the
greatnesse
thereof
,
to
doe
penance
.
Thus
dreameth
Doctor
Bishop
:
but
let
his
owne
fellow
Doctor
waken
him
,
and
he
of
greater
credit
then
himselfe
:
Aquinas
it
is
,
who
reiecteth
this
Aquin.
suplem
.
q.
13.
art.
1.
distinction
,
as
nothing
worth
,
and
giueth
this
reason
of
his
reiecting
,
because
satisfaction
answereth
not
to
sinne
,
but
according
as
it
is
an
offence
to
God
,
which
it
hath
not
of
conuerting
to
other
things
,
but
of
auerting
and
turning
from
God
.
And
surely
his
reason
is
passing
good
:
for
to
v●●
the
Creatures
,
and
to
loue
the
Creatures
,
is
not
sinne
:
but
to
vse
them
disorderly
,
and
to
loue
them
immoderately
:
which
disordered
vse
,
&
immoderate
loue
,
is
the
very
turning
,
and
auersion
from
God
:
and
therefore
,
to
say
,
that
wee
satisfy
not
for
our
auersion
from
God
,
but
for
our
conuersion
to
the
creatures
,
is
to
say
,
either
that
wee
satisfy
for
that
which
is
no
sinne
,
or
els
,
that
some
part
of
sinne
is
not
an
auersion
from
God
:
both
which
,
are
equally
absurd
,
and
Doctor
Bishop
cannot
giue
a
third
:
and
therefore
his
distinction
is
a
meere
foppish
dreame
,
without
head
or
foote
.
67.
The
Gospell
teacheth
,
that
there
is
giuen
no
other
68.
Lastly
,
they
are
not
ashamed
to
say
,
that
the
death
and
passion
of
Christ
,
and
of
the
holy
Virgine
together
,
was
King
of
the
Church
,
so
her
,
the
Queene
.
If
this
be
not
to
repose
the
confidence
of
our
saluation
vpon
other
names
,
besides
the
Name
of
Iesus
,
let
the
world
be
iudge
.
69.
Yet
for
all
this
,
they
thinke
to
couer
this
their
filthinesse
by
a
distinction
:
for
they
say
that
they
doe
not
flye
O
Saint
Peter
,
haue
mercy
on
me
,
Saue
mee
,
Open
mee
the
gate
of
heauen
,
Giue
mee
patience
,
Giue
mee
fortitude
,
&c.
And
to
the
blessed
Virgine
,
O
Mediatrix
of
God
and
men
:
ô
Fountaine
of
mercy
,
Mother
of
grace
,
Hope
of
the
desolate
,
Comforter
of
the
desperate
,
&c.
receiue
this
my
humble
petition
,
and
giue
me
life
euerlasting
:
And
to
Saint
Paul
,
Vouchsafe
to
bring
vs
,
whom
thou
hast
caused
to
know
the
light
of
truth
,
after
the
end
of
this
mortality
,
thither
,
where
thou
thy selfe
art
:
Doe
they
not
make
them
authors
and
giuers
of
these
things
?
Yes
,
in
word
,
(
saith
Bellarmine
)
but
not
in
sense
:
for
the
meaning
of
these
Giue
me
euerlasting
life
,
that
is
,
Pray
to
God
that
he
would
giue
mee
it
?
If
a
man
should
speake
so
in
his
common
talke
,
no
man
would
vnderstand
him
otherwise
then
his
words
sound
:
how
much
lesse
can
these
spirituall
matters
be
otherwise
vnderstood
then
they
are
spoken
?
Surely
this
shift
is
so
filly
,
that
if
it
might
stand
good
,
what
might
not
a
man
speake
,
and
yet
excuse
it
sufficiently
after
this
manner
?
And
though
the
Councill
of
Trent
seeme
to
graunt
to
the
Saints
the
power
onely
of
intercession
,
as
Bellarmine
also
doth
:
yet
the
Romane
Catechisme
,
set
70.
The
Gospell
teacheth
,
that
euery
soule
bee
subiect
to
the
higher
powers
:
and
that
we
submit
our selues
vnto
all
maner
of
ordinance
for
the
Lords
sake
,
whether
vnto
King
or
vnto
Gouernours
,
&c.
And
our
Sauiour
himselfe
confesseth
,
that
Thou
couldest
haue
no
power
at
all
against
me
,
except
it
were
giuen
thee
from
aboue
.
But
the
Church
of
Rome
teacheth
,
that
neyther
the
Pope
himselfe
,
nor
any
of
his
Clergie
,
are
subiect
to
the
temporall
power
of
Princes
,
eyther
to
be
iudged
of
them
,
or
punished
by
them
,
no
not
in
cases
of
fact
,
when
they
are
guilty
of
haynous
crimes
;
as
of
Treason
,
Murther
,
Theft
,
&c.
71.
This
doctrine
,
though
it
bee
contradicted
by
many
learned
Doctors
of
their
owne
side
:
as
,
Occham
,
Marsilius
,
Pataninus
,
Barclay
a
late
French
Lawyer
,
and
others
,
yet
is
maintayned
by
their
Popes
and
Cardinalls
,
Iesuites
,
and
Canon
Lawes
,
which
are
the
very
synewes
of
Popery
,
as
not
onely
true
,
but
necessary
to
saluation
:
and
therefore
we
may
well
call
it
,
The
doctrine
of
their
Church
.
For
Popes
:
Iohn
Augustinus
Triumphus
of
Ancona
,
to
write
a
Booke
,
wherein
he
maintaineth
this
position
,
That
all
the
power
of
Emperours
and
Kings
is
subdeligate
,
in
respect
of
the
power
of
the
Pope
.
And
againe
,
that
all
secular
power
is
to
be
restrayned
,
enlarged
,
and
executed
at
the
commaundement
of
the
Pope
.
This
is
the
assertion
of
that
man
,
who
was
authorised
first
to
write
by
Pope
Iohn
the
two
and
twentieth
,
and
after
,
his
Booke
was
set
foorth
,
by
the
priuiledge
of
Gregory
the
thirteenth
.
So
that
here
we
haue
two
Popes
maintayning
this
doctrine
.
Clement
the
first
was
of
the
same
minde
,
who
affirmeth
,
that
hee
,
and
72.
Thus
we
see
this
doctrine
maintayned
by
the
Popes
and
their
Lawes
.
Let
vs
see
also
what
the
Cardinalls
and
the
Iesuites
say
vnto
it
.
Cardinall
Baronius
,
a
notable
clawer
of
Gregory
de
Valentia
saith
,
that
the
Pope
is
subiect
to
none
;
but
that
by
a
certaine
hereditary
right
he
is
exempted
from
all
humane
jurisdiction
.
Tollet
affirmeth
,
that
there
may
bee
in
the
Church
many
holier
and
learneder
then
the
Pope
,
but
none
superior
or
equall
vnto
him
in
dignitie
.
Turrian
the
Iesuite
saith
,
that
Christ
hath
translated
all
his
73.
Thus
we
haue
their
doctrine
concerning
their
Head
,
the
Pope
.
Now
let
vs
heare
what
they
say
touching
the
body
that
hangs
vpon
his
head
,
their
Clergie
:
Kings
are
not
now
any
more
Soueraignes
ouer
Clerks
(
faith
Bellarmine
,
)
and
therefore
Clerks
are
not
bound
to
obey
them
by
Gods
law
or
mans
,
except
it
be
in
respect
of
directiue
lawes
.
And
Emanuel
Sa.
affirmeth
,
a
Clergie
man
cannot
be
a
Traytor
,
though
hee
rebell
,
because
he
is
no
subiect
.
And
it
was
long
agoe
the
doctrine
of
the
Fryers
;
continued
by
the
Iesuites
,
that
the
King
was
not
Lord
ouer
the
Clergie
;
but
that
the
Pope
was
their
Lord
:
and
therefore
though
a
Clergie
man
had
committed
theft
,
murther
,
or
treason
,
yet
hee
ought
not
to
bee
called
in
question
,
much
lesse
punished
for
it
by
a
temporall
Magistrate
:
but
74.
How
will
they
distinguish
here
?
Mary
,
they
haue
two
distinctions
to
helpe
this
doctrine
out
of
the
myre
,
and
yet
all
too
weake
.
First
,
they
say
,
that
when
the
Apostles
,
Paul
and
Peter
,
commanded
euery
soule
to
bee
subiect
,
&c.
they
meane
generally
,
that
all
subiects
should
obey
their
superiors
,
whether
Spirituall
or
Temporall
:
and
not
that
euery
75.
Secondly
,
it
is
contrary
to
reason
:
for
if
Peter
,
and
so
the
Pope
,
his
pretended
successor
,
had
beene
in
their
iudgement
superiors
to
Kings
,
then
surely
Peter
himselfe
,
writing
not
onely
to
the
people
,
but
also
to
the
Elders
of
the
Church
,
as
appeareth
,
1.
Pet.
5.
1.
would
neuer
haue
enioyned
them
all
to
the
obedience
of
the
Ciuill
Magistrate
,
but
would
haue
reserued
some
to
his
owne
iurisdiction
,
and
bidden
them
all
,
both
Magistrate
and
people
,
to
submit
themselues
vnto
him
,
as
the
head
of
the
Church
:
or
if
he
for
modestie
might
forbeare
this
imperiall
iniunction
;
yet
,
without
question
,
Paul
(
had
he
beene
of
that
minde
)
would
not
haue
sent
euery
soule
to
bee
subiect
to
Kings
,
but
would
haue
told
them
,
that
Kings
and
all
should
be
subiect
to
Peter
:
but
seeing
that
neither
of
them
both
doth
it
,
neither
here
nor
elsewhere
;
and
it
is
,
as
they
thinke
,
so
necessary
a
thing
to
be
beleeued
of
all
men
,
it
is
most
euident
that
they
neuer
meant
it
.
76.
Thirdly
,
and
lastly
,
whereas
the
Apostle
Paul
commaundeth
euery
soule
to
be
subiect
,
wee
may
conclude
,
that
if
the
Pope
be
a
soule
,
or
haue
a
soule
(
for
some
of
them
haue
thought
that
a
man
had
no
more
a
soule
then
a
beast
)
then
he
must
be
subiect
.
And
this
conclusion
a
learned
man
,
that
was
Aeneas
Siluius
in
gest
.
Concil.
Basiliens
.
Chrysost.
&
Oecumen
.
in
Rom.
13.
1.
afterward
a
Pope
himselfe
,
made
,
when
he
plainly
confessed
,
that
the
Apostle
did
not
except
animam
Papae
,
the
Popes
soule
from
this
subiection
.
I
omit
heere
S.
Chrysostomes
and
Oecumenius
exposition
of
the
same
place
;
both
which
affirme
,
that
by
euery
soule
,
the
Apostle
included
both
Priests
,
Monks
,
and
Apostles
,
and
that
this
subiection
was
not
contrary
vnto
Aug.
Confes
.
lib.
3.
cap.
●
.
Nazianz.
in
orat
.
ad
subdit
.
&
Imper.
Gregor.
lib.
2.
indict
.
11.
c.
100.
Bell.
de
Rom.
Pontif.
lib.
2.
ca.
29.
piety
.
And
to
this
exposition
subscribe
most
of
the
Fathers
.
77.
Secondly
,
they
distinguish
vpon
that
place
of
Iohn
,
where
our
Sauiour
confesseth
himselfe
to
be
vnder
the
power
of
Pilate
,
to
be
iudged
by
him
,
and
say
,
that
eyther
it
is
to
bee
vnderstood
of
a
permissiue
power
graunted
by
God
,
without
the
which
,
no
not
sinnes
can
be
committed
:
with
Cyrill
and
Chrysostome
:
or
,
if
of
the
power
of
iurisdiction
,
with
Augustins
and
Bernard
,
that
then
Pilate
had
power
ouer
Christ
,
not
simply
,
but
by
accident
:
to
wit
,
as
he
was
reputed
to
bee
a
priuate
Iew
,
and
so
no
more
then
a
meere
man
:
by
which
ignorance
of
the
person
,
his
power
was
iustified
to
be
lawfull
:
as
if
a
Ciuill
Magistrate
should
condemne
a
Clerke
in
the
habite
of
a
Lay
man
,
not
knowing
him
to
be
a
Clerke
,
he
should
be
free
from
blame
.
To
which
I
answere
:
First
,
that
the
power
of
the
Emperour
,
though
a
heathen
,
was
lawfull
,
and
ordayned
by
God
,
as
they
themselues
confesse
▪
and
as
the
Scriptures
in
many
places
prooue
:
but
Pilates
78.
The
Gospell
teacheth
,
that
before
regeneration
wee
79.
Bellarmine
heere
likewise
endeuoureth
to
escape
by
80.
For
answere
whereunto
,
let
me
propound
vnto
him
this
question
,
namely
,
Whether
this
spirituall
life
,
which
is
the
first
degree
of
a
sinners
conuersion
,
bee
inspired
into
him
altogether
by
the
Spirit
of
God
,
without
the
helpe
of
his
owne
will
?
or
whether
it
ariseth
partly
from
grace
,
and
partly
from
his
will
.
If
he
saith
,
Altogether
from
the
Spirit
,
without
the
helpe
of
his
will
:
then
how
doth
the
sinner
cooperate
with
God
in
his
first
conuersion
?
If
he
say
,
Partly
from
grace
,
and
partly
from
free-will
:
then
how
is
the
sinner
dead
,
when
yet
he
doth
worke
towards
the
obtayning
of
his
owne
life
?
Can
a
dead
man
cooperate
at
all
,
much
more
towards
his
owne
life
?
I
,
but
hee
is
preuented
and
excited
to
grace
,
and
so
doth
worke
:
but
then
I
would
know
,
whether
in
that
first
exciting
and
stirring
vp
,
hee
doth
worke
with
Gods
Spirit
?
whether
he
be
actiue
in
that
first
motion
,
or
passiue
onely
?
If
actiue
,
then
hee
is
not
dead
:
if
passiue
,
then
the
first
degree
of
his
conuersion
and
spirituall
life
is
only
from
grace
,
without
the
coadiution
of
this
free-will
:
for
this
excitation
and
stirring
vp
of
his
will
,
is
the
first
sparke
of
spirituall
life
in
a
sinner
;
and
this
is
that
which
S.
Augustine
affirmeth
,
saying
,
that
God
without
vs
worketh
in
vs
to
will
,
(
that
is
the
first
sparke
of
life
:
)
then
worketh
with
vs
,
and
helpeth
vs
when
we
doe
will
,
(
this
is
the
second
.
)
And
againe
,
The
will
is
first
changed
from
euill
to
good
,
and
helped
when
it
is
good
.
And
againe
,
He
prepareth
the
good
will
that
is
to
be
helped
;
and
helpeth
it
when
it
is
prepared
.
In
all
which
passages
,
the
first
conuersion
of
a
sinner
is
ascribed
to
God
alone
,
and
mans
will
is
a
dead
thing
that
mooueth
not
:
but
the
succeeding
works
are
attributed
ioyntly
to
God
and
vs
.
And
this
is
the
very
doctrine
of
the
Gospell
:
which
Bellarmine
plainely
crosseth
by
his
distinction
,
though
subtilly
hee
seemeth
to
doe
nothing
lesse
:
for
he
saith
plainely
in
another
place
,
that
in
the
act
of
our
conuersion
,
will
is
truely
free
,
and
determineth
it selfe
,
though
God
moue
and
apply
it
to
the
worke
.
And
another
compareth
the
will
to
an
eye
in
a
darkeplace
,
which
though
it
see
not
,
yet
can
see
as
soone
as
light
commeth
,
because
in
it selfe
it
hath
the
faculty
of
seeing
:
then
which
,
what
can
bee
more
contrary
to
the
Gospell
?
the
one
affirming
,
that
a
sinner
is
dead
before
his
regeneration
:
the
other
,
that
he
is
but
halfe
dead
,
and
wounded
,
and
hath
some
power
,
and
therefore
life
in
himselfe
to
grace
and
rghteousnes
.
81.
Bellarmine
perceiuing
the
weaknes
of
this
distinction
,
flyeth
for
succour
to
another
:
and
that
is
,
though
a
sinner
be
dead
to
grace
,
yet
hee
is
aliue
to
nature
;
and
so
is
not
altogether
dead
:
and
that
by
the
power
of
that
naturall
life
,
hee
being
helped
by
grace
,
can
cooperate
with
God
in
his
conuersion
:
and
therefore
that
the
similitude
of
a
dead
man
doth
not
in
euery
respect
agree
vnto
the
vnregenerate
;
because
a
dead
man
hath
no
life
in
him
at
all
;
but
a
man
vnregenerate
hath
notwithstanding
the
life
of
nature
in
him
.
But
this
is
more
absurd
then
the
former
:
for
,
first
it
is
plaine
,
that
the
vnregenerate
are
as
dead
in
respect
of
grace
,
as
a
dead
carkasse
is
in
respect
of
nature
:
for
they
haue
no
more
ability
to
the
workes
of
grace
,
then
a
dead
man
to
the
workes
of
nature
.
A
dead
man
hath
no
appetite
or
desire
to
naturall
things
:
no
more
hath
the
vnregenerate
to
spirituall
things
.
A
dead
man
hath
no
vnderstanding
of
the
things
of
this
world
:
no
more
hath
the
vnregenerate
of
the
things
that
are
of
God
.
A
dead
man
cannot
moue
the
members
of
the
body
,
nor
vse
the
naturall
saculties
of
the
soule
:
no
more
can
the
vnregenerate
mooue
one
haire
bredth
to
Heauen-ward
,
nor
vse
any
graces
of
the
Spirit
.
A
dead
man
hath
no
sense
,
nor
feeling
,
though
hee
bee
neuer
so
sharply
handled
,
seeth
not
,
though
the
Sunne
shineth
neuer
so
bright
,
heareth
not
,
though
a
trumpet
be
sounded
in
his
eare
:
no
more
can
the
vnregenerat
feele
the
wounds
of
Gods
Lawes
,
heare
the
sound
of
the
Gospell
,
nor
see
the
cleare
light
of
truth
that
shinethround
about
him
.
Lastly
,
in
a
dead
man
,
there
is
a
separation
of
the
soule
from
the
body
:
so
,
in
the
vnregenerate
,
there
is
a
separation
of
Gods
Spirit
from
the
soule
,
which
is
the
soule
of
the
soule
.
For
this
cause
S.
Aug.
likened
the
vnregenerate
man
,
to
the
Shunamites
82.
Secondly
,
if
they
did
disagree
in
other
things
,
yet
in
this
,
wherein
lyeth
the
life
of
the
similitude
,
they
must
needs
agree
,
that
as
a
dead
man
hath
nothing
,
whereby
he
can
helpe
himselfe
,
for
the
recouery
of
his
life
:
so
man
spiritually
dead
,
hath
nothing
in
him
,
no
faculty
,
or
power
of
the
soule
,
whereby
he
can
any
way
further
the
obtaining
of
his
conuersion
.
And
this
was
Saint
Augustines
opinion
,
agreeable
to
the
Gospell
:
Gratia
Deisolaerat
:
It
was
onely
the
grace
of
God
.
And
no
otherwise
did
Iustine
Martyr
conceiue
That
as
to
haue
beeing
at
the
first
,
when
wee
are
created
,
was
not
of
our selues
:
so
to
choose
and
follow
that
which
is
pleasing
to
God
,
is
(
not
by
vs
)
but
by
his
perswading
,
and
mouing
vs
to
the
faith
.
In
this
therefore
,
which
is
the
point
of
the
question
,
the
similitude
holds
most
strongly
,
and
so
Bellarmines
exception
is
nothing
to
the
purpose
.
83.
Thirdly
,
and
lastly
,
it
is
most
absurd
of
all
,
which
hee
sayth
,
that
because
a
sinner
liueth
naturally
,
therefore
he
moueth
towards
grace
,
more
then
a
dead
carkas
to
nature
,
which
hath
no
life
at
all
:
for
in
respect
of
grace
,
it
is
all
one
to
haue
no
life
at
all
;
and
to
haue
no
life
of
the
Spirit
.
For
nothing
can
worke
aboue
the
compasse
of
it
owne
beeing
.
Naturall
life
cannot
tranicend
the
Spheare
of
nature
,
nor
any
way
moue
to
the
Spheare
of
grace
.
For
as
Plants
that
liue
the
vegetatiue
life
,
cannot
arise
to
the
sensitiue
life
,
which
is
in
beasts
,
nor
they
to
the
rationall
,
which
is
in
men
:
So
neither
can
these
arise
vp
any
whit
to
the
life
of
the
Spirit
,
which
is
in
Gods
Saints
,
till
a
new
life
bee
inspired
into
them
:
which
new
life
,
as
it
is
the
conuersion
of
the
soule
to
God
,
so
it
is
the
foundation
of
all
spirituall
actions
,
seeing
life
in
euery
kinde
is
the
foundation
of
all
the
actions
in
that
kind
.
For
vntill
there
bee
life
in
a
plant
,
it
doth
not
grow
,
vntill
it
bee
in
a
beast
,
it
doth
not
moue
nor
feele
,
vntill
in
a
man
,
hee
doth
not
thinke
,
speake
,
or
remember
;
and
so
vntill
this
life
of
the
Spirit
bee
in
the
soule
,
it
cannot
will
,
nor
worke
any
thing
that
is
good
.
Therefore
I
conclude
,
that
though
a
sinner
liue
naturally
,
yet
beeing
dead
to
grace
,
that
that
life
doth
no
more
helpe
to
his
conuersion
,
then
the
sensitiue
life
of
a
beast
doth
to
the
obtaining
of
reason
,
or
the
vegetatiue
84.
The
Gospell
teacheth
,
that
all
should
read
the
Scriptures
,
for
so
our
Sauiour
chargeth
;
and
his
Apostles
Paul
and
Peter
,
and
Iohn
,
charge
not
Priests
onely
,
but
all
others
.
And
Abraham
sendeth
the
rich
Gluttons
brethren
to
Moses
,
and
the
Prophets
.
And
the
Eunuch
is
not
rebuked
,
but
approued
Iesus
Christ
:
The
other
,
of
the
Pope
and
his
Church
.
85.
But
Bellarmine
distinguisheth
two
wayes
.
First
,
that
there
is
a
double
way
of
knowing
the
Scriptures
;
one
by
hearing
,
and
another
by
reading
.
The
first
is
commanded
to
all
,
and
therefore
necessary
to
be
vsed
of
all
.
But
this
last
is
not
commanded
to
any
,
but
to
the
Clergie
,
and
those
whom
they
shall
thinke
fit
to
read
them
with
profit
,
and
without
danger
.
But
who
seeth
not
,
that
when
our
Sauiour
willeth
to
search
the
Scriptures
,
hee
speaketh
of
reading
?
And
when
the
Bereans
examined
Pauls
sermon
by
the
Scriptures
,
they
did
it
by
reading
.
And
when
Abraham
remitteth
Diues
brethren
to
Moses
,
and
the
Prophets
,
hee
sendeth
them
to
reading
.
For
Moses
,
and
the
Prophets
were
dead
in
their
persons
,
and
liued
onely
in
their
writings
.
And
lastly
,
when
the
Apostles
wrote
their
Epistles
to
the
seuerall
Churches
,
they
wrote
them
to
this
end
,
that
they
might
bee
read
of
all
.
For
so
Saint
Paul
chargeth
the
Colossians
,
after
they
had
read
the
Epistle
,
that
they
themselues
would
cause
it
also
to
bee
read
in
the
Church
of
the
Laodiceans
.
Besides
,
if
it
bee
a
dangerous
thing
for
the
ignorant
to
read
the
Scriptures
,
for
feare
they
should
peruert
the
sense
,
&
so
fal
into
heresie
,
or
impiety
;
then
much
more
dangerous
is
the
hearing
of
it
,
seeing
there
is
no
preaching
so
pure
as
the
word
it selfe
;
man
euer
mixing
some
dregs
of
his
own
corruption
,
with
the
pure
wine
of
the
word
;
nor
any
preacher
so
sincere
,
but
he
doth
often
erre
:
and
so
the
hearer
being
debarred
from
trying
his
doctrine
by
the
touchstone
of
the
Scripture
,
must
needs
irrecouerably
fall
into
errour
.
86.
Secondly
,
hee
sayth
that
there
are
two
kindes
of
Readers
.
87.
Lastly
,
are
the
ignorant
common
people
more
subiect
I
remember
(
sayth
hee
)
that
an
Italian
Bishop
told
me
,
that
his
countrey-men
were
scarred
from
reading
the
Scriptures
,
lest
they
should
become
heretikes
:
as
if
heresies
did
spring
from
the
study
of
the
Scriptures
,
and
not
rather
from
the
neglect
and
ignorance
of
them
.
And
if
he
will
not
beleeue
him
,
let
another
very
few
ignorant
persons
were
the
authors
of
heresie
:
&
another
,
that
learned
men
,
&
indued
with
great
wits
,
fall
by
their
pride
into
heresie
:
so
that
he
need
not
so
much
feare
,
lest
heresie
should
build
her
nest
in
the
bosome
of
the
poore
ignorant
man
,
as
lest
like
the
Eagle
shee
should
flye
aloft
,
and
set
her selfe
in
the
top
of
the
high
Cedars
of
the
Church
.
88.
But
what
doe
I
stand
to
ouerthrow
this
vaine
exception
,
since
it
is
no
better
then
a
meere
deception
,
confuted
by
the
practice
of
their
owne
Church
?
for
without
difference
,
any
that
will
pay
for
it
,
beeing
neuer
so
ignorant
,
might
haue
a
licence
to
read
the
Scriptures
.
And
we
had
heere
in
England
in
Queene
Maries
dayes
,
a
Romish
indulgence
,
that
hee
that
89.
The
Gospell
teacheth
,
that
none
can
forgiue
sins
,
but
Luke
,
Who
can
forgiue
sinnes
,
but
God
?
sayth
,
that
the
Pharises
said
truely
therein
:
because
no
man
can
forgiue
sinnes
,
saue
God
alone
:
who
also
forgiueth
by
them
to
whom
hee
hath
committed
the
power
of
the
keyes
:
and
therefore
Christ
is
proued
to
bee
truely
God
by
this
,
that
hee
can
forgiue
sinnes
,
as
God
:
and
it
may
be
proued
further
to
bee
true
,
because
our
Sauiour
himselfe
approoueth
of
that
speech
of
theirs
,
not
shewing
any
manner
of
dislike
thereunto
.
And
therefore
Saint
Ambrose
affirmeth
plainely
,
that
to
forgiue
sinnes
,
is
not
common
to
any
man
with
Christ
.
This
is
(
sayth
he
)
the
onely
office
of
Christ
,
who
tooke
away
the
sinne
of
the
world
.
And
Cyprian
as
directly
;
Onely
the
Lord
can
take
pitty
,
and
grant
pardon
to
sinnes
which
are
committed
against
him
.
But
the
Synagogue
of
Rome
teacheth
,
that
though
this
power
Gregor.
de
Valent
tom.
4.
pag.
1876.
Eman.
S●
.
in
Aphoris
.
T●●et
▪
lib.
6.
●
▪
21
bee
originally
and
fundamentally
in
Christ
,
yet
he
hath
committed
the
same
to
his
Vicar
the
Pope
;
and
from
him
it
is
deriued
to
Cardinals
,
Bishops
,
and
infetiou●
Priests
,
vnder
the
commission
and
authority
of
the
keyes
:
and
that
not
ministerially
,
and
by
way
of
declaration
onely
,
which
wee
confesse
:
but
absolutely
,
and
iudicially
,
and
as
Christ
himselfe
;
and
that
not
onely
to
the
liuing
,
but
to
the
dead
also
,
that
are
in
Purgatory
.
For
it
is
a
rule
without
exception
amongst
them
,
Bell.
de
Purgat
.
l●●
.
2.
cap.
16.
Suarez
▪
●om.
4.
disp.
50.
sect.
3.
that
all
satisfactory
punishments
may
bee
released
by
a
pardon
.
And
it
is
as
sure
that
a
pardon
for
any
manner
of
sinne
may
bee
obtained
for
a
price
.
And
therefore
there
is
a
certaine
rate
set
downe
for
all
kinde
of
sinnes
,
as
Murther
,
Incests
,
Aquin.
Su●lem
.
in
3.
part
.
q.
25.
●rt
.
1.
Sodomy
,
Sacriledge
,
&c.
And
Aquinas
thus
reasoneth
,
If
Christ
might
release
the
fault
,
without
any
satisfaction
,
then
so
may
it
be
that
the
Pope
.
By
which
wee
see
,
that
according
to
their
doctrine
,
the
Pope
hath
asmuch
power
to
forgiue
sins
,
as
Christ
himselfe
hath
:
which
is
the
Scribes
and
Pharises
liued
and
heard
,
they
would
cry
out
,
O
blasphemie
.
This
is
the
expresse
doctrine
of
the
Church
of
Rome
.
90.
For
the
making
good
of
this
doctrine
,
they
haue
a
double
distinction
,
answerable
to
the
double
manner
of
remitting
sin
,
vsed
in
their
Church
;
one
touching
the
absolution
of
a
sinner
,
by
the
Priest
,
in
their
Sacrament
of
penance
.
The
other
,
touching
the
Popes
indulgence
,
out
of
the
Sacrament
,
grounded
vpon
the
treasure
of
supererogatory
works
,
which
they
say
,
is
in
the
Church
,
and
consequently
,
in
the
Popes
dispensation
.
Concerning
the
first
(
they
say
)
that
Christ
absolueth
a
sinner
by
his
owne
power
;
but
the
Priest
,
by
the
power
of
Christ
,
committed
vnto
him
in
that
famous
Legacy
,
Whose
sinnes
yee
remit
on
earth
,
they
are
remitted
in
Heauen
.
91.
To
which
I
answere
two
things
.
First
,
that
heerein
they
Peter
Lumbard
,
one
of
the
masters
of
the
schoole
,
doth
plainly
affirme
,
that
such
only
are
worthily
absolued
by
the
Church
,
who
are
absolued
in
Heauen
:
because
by
the
error
of
man
,
it
may
so
happen
,
that
hee
that
seemeth
to
bee
cast
out
of
Gods
family
▪
bee
still
within
;
and
he
who
may
be
thoght
to
remaine
within
,
is
notwithstanding
cast
ou●
.
And
that
therefore
God
absolueth
differently
from
the
Church
;
God
by
remitting
the
sinne
,
&
purging
the
soule
from
the
blemish
thereof
,
and
freeing
it
from
eternall
punishment
;
the
Church
by
declaring
who
are
absolued
by
God
.
By
which
not
onely
his
opinion
is
manifest
,
that
the
Priest
hath
no
absolute
power
of
absoluing
a
sinner
,
but
onely
of
declaring
that
hee
is
absolued
,
which
is
our
doctrine
:
but
also
his
reason
is
inuincible
,
that
because
the
Priest
may
erre
in
his
absolution
;
therefore
hee
hath
no
such
absolute
power
committed
vnto
him
.
And
that
wee
may
not
thinke
that
this
Master
of
theirs
is
without
schollers
,
the
glosse
of
their
decrees
doth
set
down
asmuch
,
when
it
sayth
,
Dimi●tantur
,
id
est
,
dimissa
ostendantur
:
Let
them
bee
forgiuen
,
that
is
,
let
them
bee
declared
to
bee
forgiuen
.
Which
,
because
it
speakes
too
boldly
;
therefore
their
iudicious
Censurers
haue
caused
it
either
to
bee
blotted
out
,
or
compelled
it
to
speake
92.
Secondly
,
I
answere
,
that
this
doctrine
is
crossed
by
it selfe
.
For
they
do
not
professe
any
other
absolution
,
but
such
as
may
be
hindered
by
the
party
to
by
absolued
,
to
wit
,
if
by
want
of
faith
,
or
repentance
,
he
put
an
inuisible
bar
to
stop
the
power
thereof
.
Now
,
if
the
sinner
may
hinder
his
own
absolution
,
then
the
Priest
hath
no
power
to
absolue
him
,
except
he
be
fitly
disposed
for
the
receiuing
of
it
;
&
this
disposition
is
meerly
from
God
:
and
therefore
in
God
is
the
onely
power
to
absolue
;
and
in
the
Priest
,
onely
to
declare
who
is
absolued
,
and
that
conditionally
,
if
h●
be
thus
qualified
,
and
haue
no
barre
to
hinder
.
For
if
the
power
of
absoluing
,
or
not
absoluing
,
depend
vpon
the
putting
in
,
or
taking
away
the
barre
of
impenitency
;
then
he
onely
can
iudicially
absolue
a
sinner
,
that
can
giue
him
repentance
:
but
neyther
the
Pope
,
nor
any
mortall
man
is
able
to
doe
this
,
as
the
Scripture
testifieth
in
many
places
:
and
therefore
neyther
Pope
nor
Priest
can
absolue
a
sinner
any
further
then
by
a
declaratiue
sentence
.
93.
Lastly
,
it
crosseth
their
owne
practice
:
for
they
teach
,
that
dead
m●n
,
dying
in
excommunication
,
may
be
absolued
:
and
they
practise
the
same
,
to
wit
,
as
Bellarmine
saith
,
when
Bell
▪
de
Indulg.
lib.
1.
cap.
14.
Toll●t
.
Instruct
.
sacerdot.
l.
1.
c.
16
it
is
discouered
,
that
the
partie
was
erroniously
excommunicate
:
and
,
as
Tollet
saith
,
when
he
shewed
manifest
signes
of
contrition
before
his
death
:
in
which
case
their
absolution
can
bee
no
more
then
a
declaration
that
hee
did
repent
,
and
that
he
is
absolued
before
the
tribunall
●●
at
of
God
.
94.
And
thus
this
first
distinction
wi●l
hold
no
water
.
Let
vs
heare
the
second
.
Touching
the
Popes
power
to
pardon
out
of
the
Sacrament
,
this
it
is
:
They
say
,
that
the
Pope
doth
not
by
his
pardon
take
vpon
him
,
eyther
to
remit
the
guilt
of
95.
Lastly
,
the
Gospell
teacheth
,
that
when
we
haue
done
all
that
we
can
,
yet
we
may
say
,
that
we
are
vnprofitable
seruants
,
Luke
17.
10.
But
the
Church
of
Rome
teacheth
,
that
Bell.
de
Monach.
lib.
1.
c.
p.
13.
Salmer
tom.
7.
p●g
▪
97.
and
so
may
say
,
and
thinke
himselfe
to
be
,
not
onely
a
profitable
,
but
more
then
a
profitable
seruant
:
for
hee
m●y
(
say
they
)
supererogate
:
now
hee
doeth
supererogate
,
who
layeth
out
more
then
he
receiued
:
as
he
that
to
the
precepts
of
Christ
,
adioyneth
the
commaundements
of
the
Church
;
and
to
the
precepts
of
the
law
,
the
counsels
of
the
Gospell
.
96.
Bellarmine
answereth
first
out
of
Saint
Ambrose
,
Bell.
de
Iust●f
.
lib.
5.
cap.
5.
that
it
is
to
bee
vnderstood
of
vs
whilst
wee
are
in
the
state
of
nature
,
and
not
of
grace
:
as
if
by
nature
we
are
vnprofitable
,
but
by
grace
profitable
:
but
our
Sauiour
speaketh
this
to
his
Disciples
,
who
were
now
in
the
state
of
grace
,
and
not
of
nature
.
And
Saint
Ambrose
his
meaning
is
nothing
else
but
this
,
that
Ambros
.
i●
Luk.
lib.
8.
cap.
1●
.
our
naturall
imbecillity
,
though
it
be
sanctified
,
yet
it
is
not
abolished
by
grace
:
and
therefore
that
we
,
in
regard
thereof
,
are
still
bound
to
remember
,
that
when
we
doe
all
we
can
,
yet
we
are
vnprofitable
.
97.
Secondly
,
he
answereth
,
that
we
are
vnprofitable
indeede
;
but
to
God
,
not
to
our selues
,
which
hee
saith
,
is
Beda's
interpretation
:
but
hee
leaueth
out
that
which
followeth
in
Beda
:
for
so
farre
is
hee
from
building
hereupon
the
by
whose
mercy
we
are
preuented
,
that
we
may
humbly
serue
him
;
by
his
gift
wee
are
crowned
to
raigne
with
him
.
By
which
it
is
euident
,
that
if
wee
b●
profitable
to
our selues
,
it
is
because
God
accepteth
our
seruice
,
and
in
mercy
rewardeth
the
same
;
not
because
we
deserue
any
thing
at
his
hands
.
To
omit
that
the
word
Seruants
hath
relation
to
Masters
,
and
not
to
themselues
:
and
therfore
in
saying
they
are
vnprofitable
seruants
,
it
must
needs
be
vnderstood
in
respect
of
God
,
and
not
of
themselues
.
98.
Thirdly
,
hee
answereth
out
of
Saint
Augustine
,
that
we
are
said
to
bee
vnprofitable
in
respect
of
the
couenant
of
the
law
:
but
in
respct
of
the
free
couenant
of
grace
,
we
may
be
profitable
,
and
more
then
profitable
.
But
this
is
Bellarmines
fraudulent
collection
,
and
not
Saint
Augustines
intention
:
for
he
saith
onely
,
that
we
can
require
no
reward
for
our
labour
,
though
Aug.
ser.
3.
de
verb.
Dom.
we
haue
kept
all
the
commandements
,
vnlesse
God
of
his
free
grace
had
couenanted
with
vs
to
reward
vs
.
He
saith
not
that
wee
are
made
profitable
by
grace
,
eyther
to
God
our
Master
,
or
to
our selues
.
And
therefore
in
another
place
he
disclaimeth
vtterly
all
profite
and
merite
in
our selues
,
when
he
saith
,
Lord
,
for
thy
Names
sake
quicken
me
,
in
thy
righteousnes
,
not
in
mine
;
not
because
I
haue
deserued
it
,
but
because
thou
art
mercifull
.
Thus
this
generation
is
not
ashamed
to
wrest
and
wring
the
godly
Fathers
,
to
make
them
speake
to
their
purpose
.
99.
Lastly
,
hee
answereth
out
of
Saint
Chrysostome
,
that
our
Sauiour
saith
not
,
Yee
are
vnprofitable
seruants
;
but
bids
them
say
so
of
themselues
,
to
teach
them
humility
,
and
to
auoyd
pride
.
But
how
doe
this
follow
,
that
because
Christ
biddeth
vs
to
say
so
,
to
auoyd
pride
,
therefore
we
are
not
so
?
yea
,
rather
therefore
we
are
so
:
for
would
he
bid
vs
to
lye
?
Chrysostome
himselfe
in
another
place
cleereth
this
doubt
,
when
that
all
that
euer
wee
doe
,
we
doe
vpon
dutie
:
for
which
cause
Christ
sayd
,
When
yee
haue
done
all
,
say
,
yee
are
vnprofitable
seruants
:
So
that
Chrysostome
did
not
onely
thinke
it
fit
for
vs
to
say
so
for
humility
sake
,
but
also
that
wee
were
so
in
truth
and
indeede
.
Let
Saint
Bernard
,
for
an
vpshot
,
wipe
away
Wilt
thou
(
saith
he
)
say
,
that
Christ
hath
taught
thee
to
say
so
for
humility
sake
?
true
,
indeed
it
was
for
humility
;
but
what
,
against
truth
?
And
thus
none
of
these
shifts
and
distinctions
can
deliuer
this
doctrine
from
opposition
to
the
Gospell
:
for
it
followeth
ineuitably
,
if
the
best
be
no
better
then
vnprofitable
seruants
,
then
none
can
worke
such
works
,
whereby
hee
may
not
onely
merite
for
himselfe
eternall
life
,
but
hauing
a
surplusage
of
redundant
merits
,
bestow
some
of
them
for
the
supplying
of
others
wants
.
100.
And
thus
wee
haue
a
short
view
of
the
cleere
and
manifest
oppositions
that
are
betwixt
the
doctrines
of
the
Gospell
,
and
the
doctrines
of
the
Church
of
Rome
.
And
we
see
with
what
subtill
and
intricate
distinctions
,
they
labour
to
reconcile
them
together
:
but
truth
is
naked
,
and
needeth
no
such
shiftings
.
Both
the
one
and
the
other
therefore
,
namely
,
their
direct
opposition
to
the
Gospell
on
the
one
side
,
and
their
elaborate
diflinctions
,
to
make
good
their
cause
on
the
other
,
doth
euidently
euince
the
conclusion
of
this
ninth
demonstration
,
that
that
Religion
,
which
is
built
vpon
such
desperate
and
dangerous
principles
,
cannot
be
the
truth
of
Christ
,
but
the
doctrine
and
Religion
of
Antichrist
.
The
X.
MOTIVE
.
That
Religion
which
nourisheth
most
barbarous
and
grosse
ignorance
amongst
the
people
,
and
forbiddeth
the
knowledge
and
vnderstanding
of
the
grounds
of
the
Christian
faith
,
cannot
be
the
truth
:
but
this
doth
the
Romish
Religion
:
ergo
,
&c.
1.
IN
the
first
proposition
of
this
Argument
,
the
Romanists
Shamelesse
Heretikes
:
they
speake
it
of
vs
in
the
spirit
of
malice
:
but
it
shall
be
prooued
of
them
by
sound
reason
,
and
that
in
this
demonstration
ensuing
,
by
Gods
assistance
.
2.
For
the
confirmation
therefore
of
the
first
proposition
a
word
or
two
,
though
whatsoeuer
can
be
spoken
thereof
,
is
but
to
adde
light
vnto
the
Sunne
:
First
therefore
the
Scripture
standeth
foorth
,
and
condemneth
ignorance
so
plainely
,
that
nothing
can
be
more
euident
.
Salomon
telleth
vs
,
That
they
which
hate
knowledge
,
loue
death
.
And
the
Prophet
Esay
,
That
the
people
were
carryed
into
captiuitie
,
because
they
had
no
knowledge
.
And
the
Prophet
Hosca
,
That
they
were
destroyed
for
lacke
of
knowledge
.
Our
Sauiour
affirmeth
,
that
the
cause
of
erring
in
the
Sadduces
,
was
the
ignorance
of
the
Scripture
.
Darkned
cogitations
through
ignorance
,
and
strangers
from
the
life
of
God
:
where
he
plainely
sheweth
,
that
ignorance
and
destruction
are
inseparable
companions
,
as
sanctified
knowledge
and
saluation
are
.
And
(
to
omit
infinite
other
passages
of
holy
writ
)
our
Sauiour
directly
concludeth
,
that
he
which
knoweth
his
Masters
will
,
and
doth
it
not
,
shall
bee
beaten
with
many
stripes
:
and
he
which
knoweth
it
not
,
and
therefore
doth
it
not
,
shall
be
beaten
too
,
but
with
fewer
stripes
.
By
which
he
giueth
vs
to
know
,
that
though
some
kinde
of
ignorance
may
extenuate
and
lessen
the
fault
;
yet
none
,
especially
if
it
bee
of
matters
which
we
are
bound
to
know
,
and
may
be
attayned
vnto
,
doth
excuse
from
all
fault
,
but
is
blame-worthy
and
punishable
by
Gods
iustice
.
3.
Thus
speakes
the
holy
Ghost
in
the
Scripture
,
and
doubtles
in
reason
it
must
needs
be
so
;
for
wherin
doth
a
man
differ
from
a
beast
,
but
in
reason
and
vnderstanding
?
and
wherein
doth
one
man
differ
from
another
,
but
in
the
enlightning
of
reason
by
diuine
knowledge
,
which
is
the
matter
subiect
of
true
Religion
?
Religion
being
nothing
else
but
the
knowledge
and
profession
of
the
diuine
truth
:
the
want
whereof
must
needs
be
a
subuerter
and
destroyer
thereof
.
A
Physicion
that
is
ignorant
of
the
grounds
of
his
Arte
,
we
account
a
Mountebanke
and
Imposter
.
And
what
,
I
pray
you
,
can
they
be
lesse
,
that
professe
ignorance
,
and
that
in
the
most
difficult
Art
of
all
other
,
the
Art
of
Christianitie
?
Besides
,
all
confesse
that
ignorance
is
a
defect
and
blemish
of
the
soule
,
and
that
the
more
knowledge
a
man
hath
,
the
neerer
he
is
vnto
perfection
,
because
hee
is
the
more
like
vnto
God
:
but
the
chiefe
end
of
Religion
is
to
purge
away
the
blemishes
,
&
to
make
vp
the
breaches
of
the
soule
,
&
to
renue
Gods
Image
defaced
therin
,
that
so
we
may
be
made
like
vnto
him
,
euen
perfect
,
as
he
is
perfect
.
How
can
then
true
Religion
teach
ignorance
,
which
is
such
an
enemy
vnto
perfection
?
or
how
can
that
be
true
religion
,
which
nourisheth
ignorance
,
&
inioyneth
it
vnto
most
of
her
professors
&
followers
.
4.
Let
the
fathers
bee
Iudges
of
this
cause
.
Saint
Augustine
Ignorance
,
as
a
naughty
mother
,
bringeth
forth
two
wicked
daughters
,
falshood
,
and
doubting
.
And
in
another
,
that
the
knowledge
of
God
is
the
engine
,
by
which
the
structure
of
charity
is
built
vp
.
Saint
Bernard
sayth
,
that
both
the
knowledge
of
God
,
and
of
a
mans
selfe
,
is
necessary
to
saluation
.
For
as
out
of
the
knowledge
of
a
mans
selfe
,
commeth
the
feare
of
God
,
and
out
of
the
knowledge
of
God
,
the
loue
of
him
:
so
on
the
contrary
,
from
the
ignorance
of
a
mans
selfe
,
commeth
pride
,
and
from
the
ignorance
of
God
desperation
.
Saint
Chrysostome
sayth
,
that
knowledge
goeth
before
the
imbracing
of
Vertue
,
because
no
man
can
faithfully
desire
that
,
which
hee
knoweth
not
,
and
euill
vnknowne
,
is
not
feared
.
The
like
song
sing
all
the
rest
of
the
Fathers
,
whose
testimonies
I
thinke
needlesse
to
accumulate
,
being
so
wel
knowne
to
all
men
.
5.
And
that
they
may
bee
vtterly
without
excuse
,
heare
ignorance
is
a
Bell.
de
omiss
.
grat
.
&
statu
peccat
.
lib.
6.
cap.
8.
&
9.
Aug.
de
lib.
arbitr.
lib.
3.
cap.
18.
disease
and
wound
of
the
soule
,
brought
in
as
a
punishment
of
originall
sinne
:
And
confesseth
out
of
Saint
Augustine
,
that
it
is
the
cause
of
errour
.
For
,
Two
euils
are
brought
into
the
world
,
(
sayth
Saint
Augustine
)
by
originall
sinne
:
ignorance
,
and
difficulty
;
from
which
,
two
other
fountaines
of
euils
doe
arise
,
to
wit
,
error
,
&
griefe
.
For
ignorance
bringeth
forth
error
;
and
difficulty
,
griefe
.
And
our
Countrey-man
Stapleton
telleth
vs
plainely
,
Staplet
.
promp
.
moral
.
Dom.
6.
post
Pasch.
text
.
5.
that
Zelus
sine
scientia
,
est
vehemens
cursus
in
deui●
,
in
quo
quantò
curris
velociùs
,
tantò
a
via
aberras
longiùs
,
&
peccas
absurdiùs
.
Zeale
without
knowledge
,
is
a
violent
course
in
a
wrong
way
,
wherein
the
swifter
wee
runne
,
the
further
woe
wander
,
and
sinne
the
groslier
.
Thus
they
themselues
write
,
and
therefore
I
wonder
how
the
same
men
should
dare
to
allow
that
which
in
their
own
consciences
they
condemne
;
or
nourish
that
in
the
people
,
which
they
confesse
to
bee
a
sinne
,
a
wound
,
and
disease
of
the
soule
,
and
the
way
to
perdition
.
I
know
not
how
they
will
distinguish
and
shift
off
that
saying
6.
That
the
Romish
Religion
doth
nourish
and
maintaine
knowledge
in
things
wee
pray
for
,
is
not
required
of
Christians
,
but
that
ignorance
is
to
bee
preferred
before
it
:
and
that
ability
to
professe
the
particulars
of
our
faith
,
is
not
necessary
,
no
;
when
possibly
we
are
to
dye
in
the
defence
of
the
same
faith
.
How
contrary
is
this
to
that
which
Saint
Peter
teacheth
,
that
eueryman
be
ready
to
giue
an
answere
of
the
hope
that
is
in
him
?
Hosius
saith
,
that
to
know
nothing
,
is
to
know
all
things
,
and
ignorance
of
most
things
,
is
best
of
all
.
This
is
eternall
life
,
to
know
thee
,
and
whom
thou
hast
sent
Iesus
Christ
?
Hos.
contra
prolegom
.
Brent
.
l.
3
page
116.
St●piyl
.
Apolog.
part.
1.
pag.
53.
Pigh.
Hierarch
.
lib.
1.
cap.
5.
Iacob
de
Graph.
decis
.
part.
1.
l.
1.
cap.
26.
nu.
34.
Antonm
.
part.
1.
tit.
5.
cap.
2.
§
1.
The
same
Hosius
,
with
Stephylus
,
and
others
,
commends
the
Colliers
faith
to
be
the
onely
faith
,
whereby
euery
vnlearned
man
may
trye
the
spirits
,
resist
the
Deuill
,
iudge
of
the
right
sense
of
Scriptures
,
and
discerne
true
doctrine
from
false
,
&c.
And
what
was
the
Colliers
faith
?
Mary
,
being
at
the
point
of
death
,
and
tempted
of
the
Deuill
,
answered
,
I
beleeue
and
dye
in
the
faith
of
Christs
Church
.
Being
againe
demanded
,
what
the
faith
of
Christs
Church
was
,
answered
,
that
faith
that
I
hold
.
And
thus
hee
beleeued
as
the
Church
beleeued
,
and
the
Church
as
he
,
and
yet
he
neither
knew
what
the
Church
,
nor
himselfe
beleeued
.
This
is
a
braue
faith
,
and
worthy
to
bee
canonized
to
all
posterity
,
for
conquering
the
Deuill
.
But
what
if
the
Deuill
departed
from
the
Collier
,
not
because
hee
was
scarred
with
his
bugbare
faith
,
but
because
he
perceiued
him
safe
enough
intangled
in
his
snare
,
and
so
needed
not
to
tempt
him
any
more
,
being
already
sure
enough
his
owne
?
Where
was
his
faith
then
?
Sure
I
am
,
it
is
farre
vnlike
to
that
faith
which
the
Scripture
speaketh
of
,
which
is
often
called
by
the
name
of
knowledge
,
and
not
of
ignorance
,
as
Esay
53.
11.
Iohn
17.
3.
7.
Againe
,
another
affirmeth
plainely
,
to
wit
,
Linwood
for
simpler
people
it
is
sufficient
to
beleeue
the
articles
of
the
,
faith
implicuè
:
that
is
,
confusedly
,
and
infoldedly
,
and
not
distinctly
,
and
plainely
:
as
a
bottome
of
yarne
folded
together
,
which
lieth
in
a
small
compasse
,
and
not
raueled
out
at
the
length
,
that
it
may
bee
seene
and
discerned
in
euery
part
.
And
their
Angelicall
Doctour
,
Aquinas
,
compareth
Gods
children
to
asses
,
and
their
teachers
to
oxen
(
because
it
is
said
in
the
first
Chapter
of
Iob
,
that
the
oxen
did
plow
,
and
the
asses
fed
by
them
)
&
that
it
is
sufficient
for
them
in
matters
of
faith
to
adhere
vnto
their
superiours
.
And
in
the
same
place
,
hee
concludeth
,
that
a
man
is
bound
to
know
no
more
explicitely
,
but
the
Aritcles
of
the
faith
.
As
for
all
other
doctrines
of
Religion
conteined
in
Scripture
,
it
is
enough
to
beleeue
them
implicitely
.
And
againe
in
another
place
hee
sayth
,
that
occasionally
hinder
deuotion
,
and
therfore
,
that
simple
men
and
women
,
that
are
voyd
of
knowledge
,
are
for
the
most
part
most
inclined
to
deuotion
.
But
I
confesse
,
he
speaketh
this
of
such
knowledge
as
is
not
sanct
fied
,
but
puffeth
vp
:
how
be
it
hee
should
then
haue
ascribed
the
impediment
of
deuotion
,
vnto
the
pride
that
accompanieth
knowledge
,
and
not
to
knowledge
.
Hence
grew
that
notorious
celebrated
prouerbe
of
the
Romish
Synagogue
,
that
Ignorance
is
the
mother
of
deuotion
.
And
it
goeth
for
currant
amongst
them
all
,
as
yet
vncontrolled
.
But
how
opposite
is
the
very
sound
thereof
,
to
that
which
holy
Scripture
teacheth
,
that
ignorance
is
the
mother
of
errour
,
and
of
folly
,
Prou.
7.
7.
and
of
destruction
,
8.
But
peraduenture
the
Iury
requireth
fuller
euidence
:
let
them
list
therefore
to
their
doctrines
:
diuers
whereof
either
directly
maintaine
ignorance
,
or
at
least
by
necessary
consequence
driue
thereunto
:
and
they
are
such
,
as
are
not
the
particular
opinions
of
priuate
men
,
but
the
approoued
doctrines
of
their
Church
;
so
that
a
man
cannot
bee
an
entyre
Romanist
,
but
he
must
needes
subscribe
vnto
them
;
and
subscribing
vnto
them
,
must
also
needs
confesse
,
that
that
monstrous
ignorance
which
is
in
the
Church
of
Rome
,
doth
issue
out
of
their
corrupt
fountaine
.
To
come
therefore
vnto
them
.
9.
The
first
doctrine
that
breedeth
and
nourisheth
ignorance
that
it
is
not
necessary
for
the
Scripture
to
be
translated
into
our
Mother
tongue
.
And
Azorius
,
another
Iesuite
,
going
a
step
further
,
saith
,
that
it
is
not
expedient
for
the
sacred
volumes
to
be
translated
into
Mother
tongues
,
because
thereby
the
vnitie
of
the
faithfull
should
be
detrimented
,
and
diuers
causes
of
errors
and
heresies
would
spring
vp
.
And
Salmeron
,
a
third
Iesuite
,
descending
yet
a
stayre
that
the
translation
of
the
Scripture
should
be
onely
tillinguis
,
of
three
tongues
,
that
is
,
Hebrew
,
Greeke
,
and
Latine
,
in
honour
of
the
Trinitie
.
Or
,
as
another
saith
,
Because
th●se
three
tongues
were
onely
sanctified
vpon
the
Crosse
.
Herevpon
the
Councill
of
Trent
decreeth
,
the
olde
vulgar
Latine
Translation
of
the
Bible
to
be
onely
authenticall
,
and
alone
to
bee
vsed
in
all
publike
Lectures
,
Disputations
,
Preachings
,
and
expositions
.
And
though
Pope
Pius
Quartus
forbade
onely
(
as
Bellarmine
saith
)
such
to
read
the
Scripture
,
as
had
not
licence
10.
This
is
their
doctrine
,
which
how
it
ingendreth
and
nourisheth
ignorance
,
who
seeth
not
?
seeing
first
it
locks
vp
the
fountayne
of
knowledge
,
that
few
or
none
of
the
common
sort
can
drinke
of
the
waters
thereof
:
cleane
contrary
to
that
famous
saying
of
learned
Origene
,
who
compareth
to
Iacobs
Well
:
where
not
onely
Iacob
and
his
Sonnes
,
that
is
,
the
Learned
;
but
also
the
Cattell
and
the
Sheepe
,
that
is
,
the
rude
and
the
ignorant
doe
drinke
and
refresh
themselues
:
but
these
men
barre
out
the
poore
sheepe
,
and
driue
them
away
from
the
waters
of
life
,
to
no
other
end
,
as
it
may
be
thought
,
but
that
they
should
pine
away
with
thirst
,
and
liue
and
dye
in
blindnesse
and
ignorance
.
For
if
all
sound
and
true
knowledge
is
to
be
found
in
holy
Scripture
,
and
therein
is
the
whole
counsell
and
will
of
God
reuealed
vnto
vs
,
so
farre
foorth
as
it
concerneth
our
saluation
,
it
being
the
Epistle
of
the
great
Iehouah
to
his
poore
Subiects
,
to
enforme
them
of
his
will
and
pleasure
,
how
should
they
possibly
clime
to
this
true
and
sauing
knowledge
,
who
are
debarred
from
the
place
and
meanes
where
it
is
to
found
and
had
,
and
not
permitted
to
reade
this
Letter
,
or
heare
it
read
vnto
them
?
contrary
to
that
doctrine
of
Nazianzene
,
who
saith
,
that
all
Christians
ought
to
come
to
Church
,
and
there
read
themselues
,
or
if
they
be
not
able
,
heare
others
read
vnto
them
the
word
of
God
.
11.
If
they
reply
,
and
say
,
that
it
is
enough
for
them
to
know
the
Traditions
of
the
Church
:
I
answere
,
that
if
there
were
as
certaine
ground
for
their
Traditions
,
to
prooue
them
the
word
of
God
,
as
there
is
of
the
Scripture
,
then
this
allegation
might
carry
some
shew
of
reason
:
but
the
vncertainty
,
nouelty
,
mutability
,
and
absurdity
of
many
of
them
,
doe
plainely
shew
,
that
it
is
no
safe
course
to
repose
the
strength
of
our
saluation
vpon
them
,
but
rather
to
flye
to
that
foundation
which
is
immooueable
.
If
they
say
,
that
the
people
must
be
content
for
their
knowledge
to
depend
vpon
their
Priests
,
and
to
draw
it
from
their
lippes
,
and
so
by
that
meanes
may
attayne
a
sufficient
measure
of
instruction
:
I
answere
,
that
the
Priests
are
for
the
most
part
as
ignorant
as
the
people
,
as
shall
be
shewed
afterward
:
and
if
any
be
furnished
with
gifts
,
yet
they
seldome
teach
the
people
;
and
when
they
doe
,
they
preach
,
in
stead
of
Gods
word
,
their
owne
inuentions
,
idle
tales
,
and
meere
tales
,
and
fables
:
witnesse
Cornelius
Agrippa
,
12.
Lastly
,
if
they
say
,
that
all
our
translations
are
false
and
erronious
;
and
therefore
that
our
Bibles
are
not
the
word
of
God
:
I
answere
,
that
indeede
it
is
impossible
to
haue
a
Translation
so
exact
&
perfect
,
that
no
fault
nor
imperfection
shuld
be
found
therin
:
neuertheles
,
the
chief
faults
in
our
translations
are
,
for
the
most
part
,
in
respect
of
proprietie
of
words
and
phrases
,
which
are
nothing
repugnant
to
holy
doctrine
or
good
life
,
and
not
in
any
materiall
or
substantiall
poynt
of
faith
:
and
those
also
are
not
frequent
▪
but
heere
and
there
dispersed
,
which
can
no
waies
hinder
the
profite
to
be
gathered
by
the
rest
of
the
Scripture
:
and
if
for
some
corruption
in
translations
the
Bible
should
not
bee
read
,
then
none
but
the
originall
Hebrew
and
Greeke
should
bee
in
vse
;
for
all
translations
are
imperfect
:
yea
,
their
so
much
extolled
vulgar
,
authorized
by
the
Councill
of
Trent
,
wherein
the
Diuines
Isidorus
Clarius
,
a
Spanish
Monke
,
professed
that
hee
found
eight
thousand
fau'ts
,
though
for
his
plaine
dealing
hee
was
plagued
by
the
Inquisitors
:
and
after
that
it
was
decreed
authenticall
by
the
Councill
,
(
a
thing
worth
the
noting
)
yet
it
was
corrected
and
castigated
,
by
the
authority
and
commaundement
of
sixe
Popes
successiuely
.
Nay
,
the
Hebrew
and
Greeke
copies
themselues
should
not
bee
permitted
;
for
euen
they
,
if
wee
will
beleeue
the
Romanists
,
are
full
of
corruptions
:
but
as
13.
Moreouer
,
besides
all
this
,
it
is
no
maruell
if
they
contend
for
their
vulgar
Latine
Bible
,
that
it
should
be
onely
authenticall
,
seeing
many
Romish
errors
are
thereby
maintained
,
which
in
the
truth
of
ye●●●
originall
haue
no
colour
of
defence
.
And
so
this
doctrine
doth
not
onely
vphold
ignorance
in
the
simple
,
but
also
herefie
among
the
learned
.
As
for
example
,
to
prooue
the
intercession
and
patronage
of
the
Virgine
Mary
,
they
alledge
that
text
of
Genesis
,
falsely
translated
,
Ipsa
conteret
caput
Serpentis
:
She
shall
bruise
the
Serpents
head
:
whereas
the
Hebrew
truth
hath
most
euidently
,
He
,
or
It
,
meaning
the
Seede
of
the
woman
,
and
not
Shee
.
Againe
,
to
prooue
their
Masse
Sacrifice
,
they
alledge
that
of
Gen.
14.
18.
Melchizedek
obtulit
panem
&
vinum
:
erat
enim
Figmentum
cordis
est
tantum
malum
:
The
frame
of
the
heart
is
onely
euill
:
their
translation
hath
,
The
cogitation
of
mans
heart
is
prore
vnto
euill
.
To
prooue
their
inuocation
of
Saints
,
they
obiect
that
of
Iobs
,
thus
translated
,
Ad
aliquem
Sanctorum
conuertere
:
which
in
the
Hebrew
is
Eccles.
9.
1.
Nescit
homo
No
man
knoweth
loue
or
hatred
,
all
things
are
before
him
.
That
their
Church
cannot
erre
,
they
labour
to
prooue
by
the
promise
of
our
Sauiour
,
Ioh.
14.
26.
where
14.
Secondly
,
their
doctrine
which
commandeth
Prayers
and
Mattens
in
any
tongue
but
the
Latine
,
because
this
hath
beene
the
ancient
custome
of
the
Church
,
as
they
pretend
.
Others
,
that
it
is
lawfull
to
pray
in
our
natiue
tongues
:
but
yet
if
we
doe
pray
in
Latine
,
it
is
not
vnfruitfull
.
Notwithstanding
,
their
continuall
practice
sheweth
their
most
approoued
opinion
:
for
among
them
all
,
you
shall
hardly
finde
one
in
an
age
that
vseth
any
other
but
Latine
prayers
:
but
as
for
publike
prayers
in
the
Church
,
it
is
the
doctrine
of
the
Councill
of
Trent
,
armed
with
a
curse
,
that
no
part
of
the
Diuine
Seruice
and
publike
Leiturgie
bee
celebrated
in
a
that
he
which
vnderstandeth
not
what
he
prayeth
,
is
depriued
Aquin.
com
.
in
1.
Cor.
14.
Bell.
de
verb.
Dei
.
lib.
2.
cap.
16
of
the
fruit
of
his
deuotion
:
and
the
other
,
that
except
the
prayer
be
vnderstood
,
no
consolation
at
all
can
be
reaped
thereby
.
Ignorance
therefore
must
needes
bee
cherished
by
this
doctrine
,
seeing
the
vnderstanding
,
which
is
the
seat
of
knowledge
,
is
muffled
,
and
the
best
fruit
that
can
arise
hence-from
,
is
blinde
zeale
,
and
ignorant
deuotion
:
by
which
the
15.
Thus
for
the
maine
doctrine
.
Now
the
accessarie
attending
vpon
it
,
is
more
dangerous
then
the
maine
it selfe
:
for
they
are
taught
,
not
onely
thus
to
pray
,
but
that
these
prayers
are
meritorious
of
saluation
;
and
that
hee
which
saith
a
certaine
number
of
them
,
shall
haue
thus
many
dayes
,
and
thus
many
yeeres
pardon
:
as
3000.
dayes
,
for
saying
a
short
prayer
in
the
Primer
:
ten
thousand
dayes
for
saying
fiue
Pater
nosters
before
the
Vernacle
:
twenty
thousand
dayes
,
for
saying
16.
Thirdly
,
they
teach
,
that
Images
and
Pictures
are
Lay
mens
Bookes
,
wherein
they
must
read
,
and
with
the
which
they
must
content
themselues
,
without
searching
at
all
into
the
Booke
of
God
.
This
doctrine
taught
Gulielmus
Peraldus
As
the
Scriptures
be
the
Bookes
of
the
Clergie
:
so
Images
and
the
Scripture
are
the
Bookes
of
Lay
men
:
where
hee
equalleth
a
dumbe
and
dead
Picture
,
to
the
speaking
and
liuely
Scriptures
:
the
worke
of
man
,
to
the
Word
of
God
.
But
Loelius
Zechius
,
a
Loel
.
Zecchius
Sum.
mor.
Theol.
&
cas.
consc
.
t.
2.
c.
90.
art.
18.
Feuardent
.
lib.
hom.
pag.
16.
17.
hom.
2.
learned
and
famous
Diuine
of
latter
time
,
goeth
further
,
and
saith
,
that
Images
are
the
onely
Bookes
for
them
that
bee
vnlearned
,
to
draw
them
to
faith
and
knowledge
,
and
imitation
of
diuine
matters
.
Yea
,
another
Fryer
,
that
liueth
in
Paris
at
this
day
,
or
at
least
,
was
aliue
very
lately
,
goeth
yet
a
degree
further
,
and
affirmeth
,
that
Lay
men
may
more
easily
learne
diuine
mysteries
by
contemplation
of
Images
,
then
out
of
the
Booke
of
God
:
and
all
these
are
(
as
they
stile
them
)
most
Catholike
and
holy
Bookes
.
But
what
should
I
search
further
into
these
petty
Disciples
?
whereas
the
grand
Doctor
himselfe
hath
this
proposition
in
expresse
words
,
Meliùs
interdum
docet
pictura
,
16.
This
is
their
Doctrine
.
Now
what
fruits
doth
it
bring
foorth
?
Surely
the
best
fruit
is
ignorance
,
a
worse
then
that
error
,
and
the
worst
of
all
superstition
and
and
idolatry
:
for
howsoeuer
,
we
deny
not
that
there
may
be
an
historicall
and
ciuill
vse
of
Pictures
,
either
to
put
vs
in
minde
of
our
absent
friends
,
or
to
represent
some
obseruable
history
and
notable
deede
done
,
or
to
stirre
vs
vp
to
the
imitation
of
the
vertues
of
Godly
men
and
women
:
yet
we
constantly
affirme
,
that
to
make
them
the
Bookes
of
Lay
men
,
either
to
be
instructed
by
them
alone
,
without
the
Booke
of
God
,
or
to
finde
better
and
more
perfect
instruction
in
them
then
in
it
,
is
to
inwrap
the
people
in
a
cloude
of
foggie
and
mistie
ignorance
,
and
to
hood-winke
their
eyes
,
that
they
should
not
see
the
bright
shining
light
of
truth
:
for
where
is
all
sound
&
sauing
knowledge
to
bee
found
,
but
in
the
holy
Scripture
?
whither
doth
our
Sauiour
Christ
send
his
Disciples
,
but
vnto
them
?
he
doth
not
say
vnto
them
,
Gaze
vpon
Pictures
,
for
they
be
they
that
testifie
of
me
:
and
,
In
them
yee
shall
finde
eternall
life
:
but
,
Search
the
Scriptures
,
for
,
&c.
And
the
Prophet
Dauid
,
that
it
is
the
Law
of
God
that
giueth
wisedome
vnto
the
simple
;
and
that
conuerteth
the
soule
,
and
giueth
light
vnto
the
eyes
:
and
not
the
Pictures
of
Abraham
,
Isaac
,
and
Iacob
,
or
of
any
of
the
Prophets
.
And
therefore
though
a
man
may
be
instructed
by
a
Picture
,
touching
a
thing
done
;
yet
most
certaine
it
is
,
that
more
excellent
,
and
more
perfect
instruction
is
gotten
by
the
Scripture
:
for
let
an
vnskilfull
man
returne
neuer
so
often
to
the
beholding
of
his
Picture
,
it
will
alwaies
represent
the
same
thing
vnto
him
;
and
if
any
scruple
or
doubt
remaine
in
his
minde
,
it
can
answere
nothing
for
the
explication
thereof
:
whereas
in
holy
Scripture
,
that
which
is
obscure
in
one
place
,
is
explained
in
another
;
and
that
which
in
one
Chapter
we
cannot
conceiue
,
in
the
next
following
it
may
be
is
so
cleerely
set
downe
,
that
a
childe
may
discerne
it
without
erring
:
so
that
as
a
man
may
discouer
his
meaning
by
signes
and
becks
,
yet
it
is
not
so
effectuall
as
if
he
vtter
it
by
word
of
mouth
:
so
Pictures
may
teach
,
but
yet
Scripture
teacheth
more
fully
and
effectually
.
And
therefore
to
tye
the
people
to
these
dumbe
Bookes
,
and
discharge
them
from
searching
into
the
Booke
of
God
,
is
to
depriue
them
of
the
chiefest
meanes
of
knowledge
,
and
so
to
foster
them
in
ignorance
.
17.
But
yet
this
is
not
all
.
For
besides
that
it
occasioneth
ignorance
,
an
Image
also
is
a
teacher
of
lyes
,
as
the
Prophet
18.
And
thus
Images
may
wel
be
called
Laymens
bookes
.
But
what
bookes
,
you
see
,
euen
such
as
teach
lyes
,
and
superstition
,
&
no
sound
and
true
instruction
.
I
could
heere
relate
how
that
Saint
Dunstane
put
life
(
by
a
trunke
forsooth
)
into
the
Image
of
the
Virgin
Mary
,
and
made
her
speake
against
the
marriage
of
Priests
,
when
that
controuersie
could
no
otherwise
bee
decided
.
And
how
the
Image
of
the
Crucifixe
Bez.
de
sig.
lib.
14
cap
3.
vsed
to
speake
to
Saint
Francis
,
to
the
end
,
to
giue
authority
to
the
order
of
his
fraternity
:
and
that
vpon
two
Images
in
a
Church
at
Venice
,
the
one
of
Saint
Dominick
,
the
other
of
Saint
Paul
,
were
written
these
words
:
On
Pauls
:
By
this
man
Antonin
.
part.
3.
tit.
23.
c.
1.
§.
1.
you
may
come
to
Christ
.
On
Dominicks
:
But
by
this
man
you
may
doe
it
easilier
:
because
Pauls
doctrine
led
but
to
faith
,
and
the
obseruation
of
the
Commandements
:
but
Dominicks
taught
the
obseruation
of
Councils
,
which
is
the
easier
way
.
All
this
,
and
asmuch
more
might
be
produced
to
this
purpose
.
But
I
conclude
the
point
with
the
censure
and
confession
of
their
owne
William
Bishop
of
Miniatum
,
concludeth
with
him
,
that
as
if
officious
lyes
should
bee
added
to
the
holy
Scriptures
,
there
would
remaine
no
authority
nor
weight
in
them
.
So
,
no
errour
nor
falshood
should
be
tolerated
in
Images
and
Pictures
in
the
Church
,
seeing
that
an
errour
not
resisted
,
is
receiued
for
a
trueth
.
And
in
the
same
place
,
the
same
Cassander
doth
bewaile
the
abuse
of
Images
in
the
Church
of
Rome
,
affirming
that
superstition
was
too
much
pampered
thereby
,
&
that
Christians
were
nothing
behind
the
Heathon
,
in
the
extreme
vanity
of
framing
,
adorning
,
and
worshipping
of
Images
.
Thus
farre
Cassander
:
out
of
which
we
may
perceiue
the
chiefe
lessons
that
are
learned
out
of
these
Lay
bookes
,
to
wit
,
ignorance
,
superstition
,
and
Idolatry
.
And
therefore
▪
no
maruaile
if
all
these
vices
raigne
in
the
midst
of
their
Church
,
as
plentifully
,
as
amongst
the
Heathen
themselues
.
19.
Fourthly
,
they
deliuer
for
sound
doctrine
,
that
whereas
Saint
Iohn
sayth
,
that
they
which
haue
the
anointing
of
the
holy
Ghost
,
know
all
things
:
Hee
meaneth
not
,
that
euery
one
should
haue
all
knowledge
in
himselfe
personally
,
but
that
euery
one
that
is
of
that
happy
society
,
to
which
Christ
promised
Rhemist
.
in
Ioh.
●
.
20.
and
gaue
the
holy
Ghost
,
is
partaker
of
all
other
mens
graces
and
gifts
in
the
same
holy
Spirit
to
saluation
.
And
thus
whereas
Saint
Iohn
meaneth
,
that
euery
true
Christian
,
both
by
the
outward
preaching
of
the
word
,
and
by
the
inward
vnction
of
the
Spirit
,
hath
a
distinct
knowledge
of
all
things
necessary
to
saluation
:
They
say
,
that
it
is
sufficient
,
if
he
be
partaker
of
another
mans
knowledge
,
though
he
be
empty
&
voyde
himselfe
.
Then
which
,
what
can
be
a
greater
nourisher
of
ignorance
,
and
quencher
of
knowledge
?
For
if
I
may
bee
saued
by
anothers
mans
knowledge
and
faith
;
And
if
it
bee
not
required
that
I
should
know
al
things
necessary
to
saluation
in
my
owne
person
,
but
may
haue
a
share
of
another
mans
knowledge
,
what
need
I
greatly
seeke
for
knowledge
my selfe
?
And
why
may
I
not
repose
the
hope
of
my
saluation
vpon
other
men
?
And
heereby
wee
may
obserue
their
grosse
absurdity
,
In
the
case
of
iustification
they
teach
,
that
wee
are
not
made
righteous
by
the
righteousnesse
of
Christ
,
imputed
vnto
vs
,
though
hee
bee
the
head
of
the
body
of
the
Church
,
and
the
Spirit
that
animateth
it
,
proceedeth
from
him
;
and
yet
heere
they
say
,
that
a
man
may
be
made
wise
and
knowing
,
by
the
knowledge
of
other
their
fellow
members
in
the
same
body
,
abiding
in
the
vnity
of
Christs
Church
.
What
is
this
,
but
to
aduance
the
members
aboue
the
head
,
or
at
least
,
to
forget
themselues
,
not
caring
what
they
say
,
so
that
they
maintaine
the
cause
they
haue
in
hand
?
20.
I
,
but
Saint
Augustine
sayth
,
If
thou
loue
vnity
:
for
thee
August
.
tract
.
in
Ioh.
32.
Idem
in
Psal.
130.
also
hath
he
,
whosoeuer
hath
any
thing
in
it
:
it
is
thine
which
I
haue
:
it
is
mine
which
thou
hast
.
And
againe
in
another
place
hee
sayth
:
When
Peter
wrought
miracles
,
he
wrought
them
for
me
,
because
I
am
in
that
body
,
in
which
Peter
wrought
them
.
In
which
body
,
though
the
eye
seeth
,
and
not
the
eare
:
and
the
eare
heareth
,
and
not
the
eye
:
yet
the
eye
heareth
in
the
eare
,
and
the
eare
seeth
in
the
eye
,
&c.
Therefore
,
all
the
grace
and
knowledge
that
is
in
any
other
of
Gods
Saints
,
either
liuing
,
or
dead
,
is
ours
by
participation
:
And
so
,
that
which
was
sufficient
in
them
,
for
their
saluation
,
is
also
enough
for
vs
,
for
ours
,
though
wee
haue
little
,
or
none
of
our
owne
.
Thus
reason
our
Rhemists
,
in
the
place
before
quoted
.
But
I
answere
first
,
with
our
reuerend
,
learned
countrey-man
,
Doctor
Fulk
,
that
Saint
Augustine
vnderstandeth
that
place
of
Saint
Iohn
,
of
an
actuall
,
and
personall
knowledge
,
inspired
by
the
holy
Ghost
,
concurring
with
the
outward
ministery
of
the
Church
,
and
not
of
any
generall
knowledge
infused
into
the
Church
,
to
bee
transfused
,
and
dispersed
among
the
members
,
by
an
imputatiue
participation
.
Secondly
,
if
a
man
may
know
by
another
mans
knowledge
,
why
may
not
a
man
bee
righteous
by
anothers
righteousnesse
?
And
if
the
knowledge
of
our
fellow
members
may
bee
imputed
to
vs
,
that
wee
thereby
may
bee
saide
to
know
,
why
may
not
the
iustice
of
our
head
bee
so
imputed
vnto
vs
,
that
thereby
wee
may
bee
made
iust
?
These
things
are
so
paralell
,
that
the
one
being
granted
,
the
other
needs
must
follow
.
Thirdly
,
and
lastly
,
that
communion
which
is
betwixt
the
members
of
a
body
,
either
naturall
or
mysticall
,
is
not
an
actuall
translation
of
gifts
from
one
to
another
:
but
either
a
participation
in
the
fruit
of
those
gifts
,
or
a
generating
of
the
like
in
others
,
by
doctrine
,
example
,
exhortation
,
prayers
,
and
such
like
meanes
.
And
so
wee
may
truely
say
,
that
euery
one
that
is
in
the
body
of
Christ
,
reapeth
fruit
and
benefit
,
by
all
the
graces
and
gifts
that
euer
haue
,
or
shall
belong
to
any
member
thereof
,
though
not
for
merit
,
yet
for
comfort
,
instruction
,
edification
,
and
increase
of
grace
.
And
againe
,
as
one
candle
lighteth
another
,
and
one
steele
sharpeneth
,
and
whetteth
another
:
So
wisedome
and
grace
is
deriued
from
one
to
another
;
either
by
naturall
commerce
of
speech
,
or
patterne
of
example
.
Thus
much
did
Saint
Augustine
intend
,
and
no
more
:
and
therefore
,
it
neuer
came
into
his
minde
to
thinke
,
(
as
these
idle
braines
would
make
him
)
that
the
knowledge
which
resided
in
the
Saints
of
God
,
is
actually
in
all
Gods
Children
,
or
that
they
are
partakers
of
their
gifts
and
graces
,
to
their
saluation
.
For
he
that
will
be
saued
,
must
beleeue
for
himselfe
,
and
know
for
himselfe
,
and
liue
godly
for
himselfe
.
If
hee
doe
all
these
things
by
a
proxy
,
hee
must
also
goe
to
Heauen
by
a
proxy
,
and
not
by
himselfe
.
This
doctrine
therefore
is
a
manifest
breeder
and
maintainer
of
such
grosse
ignorance
,
as
both
Saint
Augustine
and
all
other
holy
men
haue
alwayes
condemned
for
a
sinne
.
21.
A
fift
doctrine
from
whence
ignorance
springeth
and
ariseth
,
is
their
prohibiting
of
Lay
men
to
dispute
,
touching
matters
of
faith
,
and
that
vnder
paine
of
excommunication
.
This
Nauarre
propoundeth
as
the
doctrine
of
their
Nauar.
Enchir.
in
1.
praecept
.
cap.
11.
Aquin.
2.
2
q.
10
art.
7.
●ell
.
de
verb
Dei
Interpret
l.
3.
c
8
Church
,
neither
is
it
contradicted
by
any
other
.
Aquinas
goeth
further
,
and
sayth
,
that
it
is
vnlawfull
to
dispute
of
matters
of
faith
,
in
the
presence
of
those
that
are
ignorant
and
simple
.
And
Bellarmine
taketh
away
from
the
people
,
all
power
of
iudging
of
their
Pastours
doctrine
,
saying
,
that
they
must
beleeue
whatsoeuer
they
teach
,
except
they
broach
some
new
doctrin
,
which
hath
not
beene
heard
of
in
the
Church
before
.
And
if
they
doe
so
,
yet
they
must
iudge
of
them
no
otherwise
,
then
by
referring
them
to
their
ordinary
Pastour
,
which
is
the
Pope
,
to
whose
definitiue
sentence
they
must
yeeld
full
consent
,
without
their
ordinary
Pastour
teach
a
falshood
,
and
another
that
is
not
their
Pastour
,
teach
the
contrary
truth
:
yet
the
people
ought
to
follow
their
Pastour
erring
,
rather
then
the
other
telling
the
truth
.
And
thus
the
poore
people
must
rely
al
their
knowledge
vpon
their
Pastours
,
and
may
not
in
any
case
examine
and
try
their
Spirits
,
whether
they
be
of
God
,
or
no
,
cleane
contrary
to
the
Precept
of
our
Sauior
,
Ioh.
5.
39.
Search
the
Scriptures
:
And
to
the
practice
of
the
Bereans
,
who
examined
Pauls
doctrine
by
the
Scriptures
:
And
to
the
counsell
of
Saint
Iohn
to
all
,
To
try
the
Spirits
.
Now
,
who
seeth
not
that
22.
Wee
confesse
with
Saint
Paul
,
that
the
weake
are
not
to
bee
admitted
to
controuersies
of
disputation
.
But
what
disputations
?
questions
that
ingender
strife
,
and
are
not
profitable
to
edification
.
But
if
the
disputation
bee
concerning
matters
of
saluation
,
and
disquisition
of
a
necessary
truth
,
then
are
none
to
bee
excluded
either
from
reasoning
,
or
hearing
.
For
Saint
Peter
requireth
of
euery
man
,
that
hee
be
able
to
giue
an
answere
to
euery
one
that
asketh
a
reason
of
the
hope
that
is
in
him
.
And
therefore
to
dispute
:
for
what
is
to
dispute
,
but
to
giue
a
reason
?
And
our
Sauiour
disputed
with
the
Pharises
and
Sadduces
,
in
the
audience
of
the
people
,
touching
the
resurrection
,
and
the
greatest
Commandement
of
the
Law
,
and
his
humane
,
and
diuine
nature
.
And
so
likewise
did
Saint
Paul
with
the
Grecians
and
with
the
Iewes
,
conuincing
That
Iesus
was
the
Christ
,
and
that
there
was
no
way
to
saluation
,
but
by
saith
in
his
Name
.
From
such
disputations
as
these
,
none
was
debarred
;
but
euery
one
was
,
and
is
bound
to
seeke
a
firme
resolution
,
that
hee
bee
not
carried
about
with
euery
winde
of
doctrine
.
True
it
is
,
euery
simple
man
and
woman
ought
not
presently
to
rush
out
into
arguments
of
disputation
,
nor
too
peremptorily
to
talke
of
deep
mysteries
in
Religion
:
for
then
it
may
bee
said
vnto
them
,
as
Saint
Basill
is
reported
to
haue
by
their
ignorant
interpretations
,
and
applications
of
it
:
Nor
docere
antequam
didicerunt
:
Teach
others
,
before
they
haue
learned
themselues
:
But
like
Pythagoras
schollers
,
keepe
silence
long
,
till
they
be
wel
grounded
in
knowledge
:
neuerthelesse
,
all
this
while
,
they
must
not
be
barred
from
hearing
others
discourse
of
these
high
matters
;
nor
from
reading
their
arguments
,
pro
&
contra
:
nor
at
length
also
,
when
they
are
come
to
some
perfection
,
from
arguing
,
and
reasoning
with
the
aduersary
:
For
this
is
the
high
way
to
knowledge
and
vnderstanding
,
the
Lord
hauing
promised
to
all
those
that
pray
vnto
him
,
and
doe
his
will
,
whether
they
bee
Priests
,
or
people
,
the
illumination
of
his
Spirit
,
and
power
to
discerne
of
doctrines
.
They
that
deny
therefore
this
liberty
vnto
the
people
,
doe
barre
them
out
from
all
sound
knowledge
,
and
23.
Lastly
,
their
braue
doctrine
,
touching
Implicite
faith
,
doth
tend
to
the
same
end
,
and
bring
forth
the
fame
effect
,
and
that
more
effectually
then
any
of
the
rest
.
For
thus
they
teach
,
that
it
is
not
necessary
for
a
Layman
,
to
know
anymore
,
by
a
distinct
knowledge
,
saue
some
few
capitall
heads
of
Religion
,
as
,
that
there
is
one
God
,
and
three
persons
.
That
Christ
is
come
in
the
flesh
,
and
redeemed
vs
from
our
sinnes
,
and
shall
com
againe
to
iudge
the
quicke
and
the
dead
,
&c.
As
for
the
rest
,
it
is
sufficient
to
giue
assent
vnto
the
Church
,
and
beleeue
as
it
beleeueth
,
though
they
know
not
what
it
beleeueth
;
yea
,
that
they
are
not
bound
expresly
to
beleeue
all
the
Articles
of
the
Apostles
Creed
,
which
is
notwithstanding
nothing
els
but
a
briefe
summe
and
Epitome
of
Christian
Religion
,
and
one
of
the
principall
grounds
of
the
Catechisme
.
And
this
is
the
Colliers
faith
spoken
of
before
,
so
much
commended
by
many
of
their
greatest
Clarks
.
Now
how
can
this
but
nourish
most
groffe
ignorance
?
For
when
the
people
are
perswaded
that
such
a
short
scantling
of
knowledge
is
sufficient
,
and
that
it
is
enough
for
their
saluation
,
if
in
a
reuerence
to
the
Church
,
they
beleeue
as
it
beleeueth
:
what
reason
haue
they
either
to
labour
to
get
any
further
knowledge
,
or
to
increase
and
grow
vp
in
that
which
they
haue
attained
vnto
?
Surely
,
in
matters
of
Religion
,
so
great
is
the
auersenesse
of
our
nature
,
that
wee
are
all
so
farre
from
endeuouring
to
get
more
then
is
needfull
;
that
few
seeke
for
so
much
.
And
therefore
they
that
bound
our
knowledge
within
so
narrow
limits
,
cherish
this
corruption
,
and
by
speaking
pleasing
things
vnto
it
,
lull
it
asleepe
in
the
bed
of
ignorance
.
But
in
the
meane
time
,
how
contrary
is
this
to
the
word
of
God
,
let
the
world
indge
,
seeing
the
Apostle
prayeth
for
the
Colossians
,
that
they
might
bee
fulfilled
with
the
knowledge
of
Gods
will
,
in
all
wisedome
,
and
spirituall
vnderstanding
:
and
that
they
might
increase
in
the
knowledge
of
God
:
Whereas
these
fellowes
would
haue
Gods
people
to
bee
empty
of
knowledge
,
and
in
stead
of
growing
,
to
stand
at
a
stay
,
resting
vpon
the
supposed
knowledge
of
the
Church
.
And
whereas
the
same
Apostle
saith
vnto
the
Thessalonians
,
I
would
not
haue
you
ignorant
,
brethren
,
speaking
in
24.
These
bee
the
Romish
doctrines
,
which
directly
,
and
naturally
ingender
,
and
maintaine
ignorance
:
and
therefore
no
maruaile
,
if
a
flood
of
ignorance
doth
ouer-flow
the
field
of
their
Church
,
seeing
it
bursteth
forth
by
so
many
spowts
.
Let
vs
take
a
view
therefore
a
little
of
the
effects
and
fruits
of
these
doctrines
,
both
in
the
Clergie
,
and
the
people
.
Touching
the
ignorance
of
the
Romish
Clergie
,
what
it
hath
beene
in
former
ages
,
and
is
yet
at
this
day
,
though
the
Iesuites
bragge
neuer
so
much
of
their
new
learning
,
and
labour
to
wipe
away
that
staine
from
their
faces
,
let
their
owne
writers
speake
.
Platina
the
Popes
Secretary
thus
complaineth
of
the
horrible
Quanta
sit
auaritia
Sacerdotum
,
&c.
How
great
is
the
couetousnesse
of
Priests
(
sayth
he
)
and
especially
of
those
that
bee
in
chiefest
authority
!
how
great
leachery
,
how
great
ambition
and
pompe
,
how
great
pride
and
idlenesse
,
how
great
ignorance
both
of
themselues
and
Christian
doctrine
,
how
little
Religion
,
&
c
!
I
need
not
declare
,
when
they
themselues
doe
so
openly
proclaime
it
,
as
though
they
sought
praise
thereby
.
This
complaint
hee
maketh
in
the
life
of
Marcellus
the
first
,
and
the
like
in
Denis
the
first
:
Boniface
the
fift
:
Stephen
the
third
,
and
Gregory
the
fourth
.
The
like
complaint
or
worse
,
maketh
one
Bredenbachius
,
Deane
of
the
Church
of
Mentz
,
in
Germany
,
in
is
departed
from
Priests
,
Counsell
from
the
Elders
,
Charity
from
Prelates
,
Religion
from
Monks
,
Discipline
from
Clerks
,
Learning
from
teachers
,
Study
from
Schollers
,
&c.
and
in
the
end
he
bursteth
foorth
into
this
exclamation
,
O
times
!
ô
manners
!
most
trouble
some
and
miserable
times
!
reprobate
and
wicked
manners
both
of
Clergie
and
people
!
Mathew
Paris
saith
,
that
in
the
time
of
William
the
Clerks
were
so
vnlearned
in
England
,
that
such
that
vnderstood
their
Grammar
,
were
a
wonderment
to
their
fellowes
.
And
for
Italy
,
Espensaeus
▪
a
learned
Bishop
,
faith
,
that
it
was
told
him
by
an
Italian
Bishop
,
that
his
Countrymen
did
not
studie
the
Scriptures
,
but
the
Ciuill
and
Canon
Lawes
,
because
that
was
the
shortest
●ut
to
Bishopricks
,
Cardinalships
,
and
highest
dignities
on
earth
.
Touching
Spaine
,
thus
complaineth
Aluarus
Pelagius
,
that
the
Bishops
there
committed
thousands
of
soules
to
some
young
Nephewes
of
theirs
,
to
whom
a
man
would
bee
loth
to
commit
two
peares
to
be
kept
.
And
for
Germanie
,
let
vs
heare
their
owne
complaint
,
that
most
vsually
Bishops
aduanced
to
the
Order
of
Priesthood
,
vnlearned
Idiots
,
vnfit
,
vile
,
and
ridiculous
persons
.
The
like
might
bee
showne
in
all
other
Countries
:
but
this
is
sufficient
for
a
taste
of
the
miserable
ignorance
of
the
Romish
Clergie
,
deriued
from
their
owne
confession
.
25.
And
therefore
we
neede
not
wonder
,
when
we
read
of
many
Popes
that
were
vtterly
vnlearned
,
euen
so
farre
,
that
they
knew
not
the
Grammar
:
as
that
Pope
that
said
(
as
it
is
reported
)
Fiatur
,
in
stead
of
Fiat
:
and
being
told
,
that
it
was
false
Latine
;
answered
,
that
in
spight
of
Priscian
,
and
all
Grammarians
,
it
should
be
euer
after
canonized
for
true
Latine
.
Or
that
Pope
,
to
wit
,
Gregory
the
sixth
,
who
being
Lois
Marsilius
,
an
Augustinian
Fryer
,
being
asked
,
what
the
two
strops
of
the
Bishops
Miter
signified
?
answered
,
that
they
represented
,
that
the
Bishop
neuer
vnderstood
the
Old
nor
the
New
Testament
.
We
haue
no
cause
to
wonder
at
it
:
neyther
when
that
we
read
,
that
a
certain
Priest
was
of
this
mind
,
that
whatsoeuer
was
in
print
,
was
as
true
as
the
Gospell
.
Nor
when
we
heare
another
of
them
fishing
the
Virgine
Maries
name
out
of
the
first
Chapter
of
Genesis
,
where
it
is
written
,
that
God
called
the
gathering
together
of
the
waters
(
Maria
)
&c.
Nor
another
,
that
prooued
our
Sauiour
Christ
to
take
away
the
sinne
of
the
world
,
because
the
word
Iesus
was
written
in
Hebrew
with
the
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sin
,
in
the
midst
.
But
what
need
I
insist
in
particulars
,
seeing
this
was
one
of
the
rules
of
a
whole
Order
,
called
the
Franciscane
,
or
Minorite
Fryers
●
Nescientes
non
curent
discere
literas
:
Let
not
the
ignorant
regard
to
know
letters
.
Of
which
rule
they
euer
were
most
obseruant
:
from
whence
springs
that
elegant
Epigramme
.
Cauisti
bene
tu
,
ne
te
vlla
occidere
possit
Litera
:
nam
nulla
est
litera
not
a
tibi
.
That
is
in
English
thus
:
Preuented
well
thou
hast
the
letter
that
doth
kill
:
For
not
a
letter
wilt
thou
learne
,
to
stop
this
ill
.
26.
Now
then
let
▪
their
Bozius
vpbrayd
vnto
vs
the
ignorance
of
all
Arts
,
and
bragge
of
their
Iesuites
learning
aboue
all
others
.
And
let
their
Posseuine
,
and
Grester
,
and
Tanner
27.
But
to
leaue
their
Clergie
,
and
come
to
the
multitude
of
their
Lay
people
,
which
are
they
indeede
amongst
whom
we
may
see
the
true
fruit
of
these
their
doctrines
.
It
is
both
strange
and
lamentable
to
behold
the
prodigious
ignorance
of
most
,
both
men
and
women
,
that
liue
vnder
Popery
,
and
haue
receiued
the
marke
of
the
Beast
on
their
foreheads
:
for
as
the
Priests
teach
,
so
the
people
follow
,
like
a
flocke
of
sheepe
following
their
Belweather
;
the
one
commending
ignorance
,
the
other
imbracing
it
with
all
their
hearts
.
Some
of
their
owne
Writers
affirme
,
that
the
Common
people
,
for
the
little
Creede
,
with
an
infinite
number
of
such
like
superstitious
vanities
,
whereof
there
is
neyther
head
nor
foote
.
Would
any
that
are
not
plunged
ouer
head
and
eares
in
ignorance
,
put
any
affiance
in
such
trumperie
?
and
yet
herein
is
all
the
Religion
of
the
vulgar
,
who
repose
euen
the
hope
of
their
saluation
in
these
things
,
and
thinke
it
a
greater
sinne
to
neglect
or
omit
one
of
these
Ceremonies
,
then
to
breake
any
of
the
Commandements
of
God
.
28.
Now
let
any
man
iudge
whether
this
can
be
the
true
Religion
,
which
nourisheth
this
barbarous
and
monstrous
ignorance
and
superstition
amongst
the
people
:
and
whether
that
can
be
▪
a
good
tree
,
which
bringeth
forth
such
bitter
and
sowre
fruits
.
This
is
the
conclusion
which
groweth
out
of
the
premises
,
by
necessary
consequence
.
The
XI
.
MOTIVE
.
That
Religion
which
was
neuer
knowne
nor
heard
of
in
the
Apostles
time
,
nor
in
the
Primitiue
Church
,
cannot
be
the
truth
:
but
such
is
the
Romish
Religion
in
most
points
thereof
:
therefore
that
cannot
be
the
truth
.
1.
THe
Romanists
triumph
in
no
one
thing
so
much
,
as
in
the
antiquitie
of
their
Church
and
Religion
:
and
therefore
they
cast
euermore
into
our
teeth
,
that
our
Religion
is
but
vp-start
,
and
our
Church
of
yesterday
,
euen
since
Luthers
time
,
being
neuer
extant
in
the
world
before
.
But
herein
they
play
but
the
Sophisters
:
for
if
they
speake
of
true
antiquitie
,
we
will
ioyne
issue
with
them
in
this
point
,
and
doubt
not
but
to
prooue
that
theirs
is
the
vp-start
Church
,
and
their
Religion
the
new
Religion
,
in
those
points
wherein
they
differ
from
vs
:
and
that
our
faith
and
Religion
was
taught
and
professed
by
Christ
himselfe
,
and
his
Apostles
,
and
exercised
and
maintained
in
the
pure
and
primitiue
Age
of
the
Church
.
For
the
cleere
manifestation
of
which
point
,
it
is
first
to
be
obserued
,
that
there
is
a
double
antiquitie
;
one
primary
,
another
secundary
:
Primary
is
that
,
which
was
from
the
beginning
,
though
discontinued
and
interrupted
by
the
corruption
of
times
.
Secundary
is
that
,
which
indeede
is
aged
and
gray-headed
,
but
yet
reacheth
not
to
the
spring
head
.
Thus
our
Sauiour
Christ
controlleth
the
law
of
Diuorce
Mat.
19.
8.
though
it
was
aged
and
of
long
continuance
,
euen
two
thousand
yeeres
old
;
yet
Nonsic
fuit
ab
initio
:
It
was
not
so
from
the
beginning
:
where
we
see
that
Diuorce
was
old
and
full
of
yeeres
,
and
yet
farre
from
true
antiquitie
:
for
true
antiquitie
is
that
which
is
deriued
ab
initio
,
from
the
beginning
.
In
regard
of
this
,
it
is
truely
said
of
Tertullian
,
Verum
quod
primum
,
falsum
quod
posterius
:
That
which
is
first
,
is
alwaies
true
,
and
that
which
commeth
later
,
is
false
:
but
in
respect
of
the
other
,
it
is
also
as
truely
spoken
of
Saint
Augustine
,
Estmos
diabolicus
,
vt
per
antiquitatis
traducem
commendetur
Aquina●
,
Because
the
Law
of
God
proceedeth
from
the
will
of
God
,
and
therefore
may
not
be
altered
by
custome
proceeding
from
the
will
of
man
:
whence
it
is
,
that
no
custome
ought
to
preuaile
against
the
Law
of
God
.
To
which
purpose
is
that
of
Tertullian
,
Heresies
are
to
bee
conuinced
,
not
so
much
by
noueltis
,
as
by
verity
:
whatsoeuer
sauours
against
the
truth
,
that
shall
bee
heresie
;
yea
,
though
neuer
so
ancient
.
And
of
Cyprian
,
If
onely
Christ
is
to
bee
heard
,
wee
ought
not
to
regard
what
any
before
vs
hath
thought
fit
to
bee
done
;
but
what
Christ
,
who
is
before
all
,
hath
first
done
:
for
we
must
not
follow
the
custome
of
man
,
but
the
truth
,
of
God
:
and
in
another
place
,
Custome
without
truth
,
is
nothing
but
antiquitie
of
error
.
Vpon
this
ground
also
Clemens
Alexandrinus
,
in
an
Oration
to
the
Gentiles
,
(
who
pretended
antiquitie
for
their
errors
,
as
the
Romanists
now
doe
,
saying
,
that
they
,
and
their
Fathers
before
them
,
were
borne
and
bred
in
that
Religion
,
and
therefore
will
not
now
giue
it
ouer
,
saith
,
Let
vs
flye
custome
as
a
rocke
,
or
the
threates
of
Charybdis
,
or
the
fabulous
Syrenes
,
for
it
choaketh
a
man
:
it
turneth
from
the
truth
,
it
leadeth
from
life
,
it
is
a
snare
,
a
hellish
gulfe
,
an
euill
fanne
,
&c.
And
Saint
Augustine
,
Truth
being
knowne
,
custome
is
not
to
be
followed
:
for
our
Sauiour
did
not
say
,
I
am
custome
,
but
,
I
am
truth
.
Now
vpon
these
grounds
wee
offer
to
ioyne
issue
with
them
:
First
,
that
they
haue
no
true
and
primitiue
antiquitie
for
their
Religion
:
and
secondly
,
though
some
of
their
opinions
be
of
long
continuance
,
yet
being
not
warrantable
by
Scriptures
,
they
ought
not
to
preiudice
,
by
a
conceit
of
nouelty
,
that
primitiue
and
Apostolicall
truth
,
which
by
corrupt
time
hath
beene
interrupted
.
And
this
I
hope
to
discourse
so
plainely
in
this
Argument
following
,
that
no
indifferent
reader
,
that
seemeth
not
forestalled
with
preiudice
,
shall
depart
vnsatisfied
.
2.
Concerning
the
first
proposition
,
I
take
it
to
bee
of
an
I
haue
deliuered
vnto
you
the
whole
counsaile
of
God
.
Now
if
hee
deliuered
to
them
the
whole
counsaile
of
God
,
then
no
part
of
his
counsaile
,
that
concerned
the
mysterie
of
Christian
Religion
,
was
vndeliuered
.
Besides
,
it
is
as
certaine
that
that
Church
,
which
next
succeeded
the
Apostles
,
was
the
most
pure
and
absolute
Church
,
whether
for
doctrine
,
or
manners
,
matter
,
or
forme
,
that
euer
was
in
the
world
:
and
therefore
to
degenerate
from
that
,
must
needes
be
,
to
degenerate
from
the
puritie
and
sanctity
of
Religion
.
And
againe
,
it
cannot
bee
denyed
,
that
though
some
heresies
were
broached
,
euen
in
the
Apostles
times
,
and
were
coetaneae
Apostolorum
,
as
Tertullian
noteth
:
3.
And
so
I
leaue
it
,
and
come
to
the
second
proposition
:
3.
For
the
first
.
The
outward
face
of
the
Church
deuideth
it selfe
into
three
branches
:
first
,
into
the
persons
that
exercise
preeminence
and
authoritie
in
it
:
and
secondly
,
into
the
iurisdiction
and
authoritie
exercised
by
those
persons
:
and
thirdly
,
into
the
outward
ceremonies
thereof
.
In
all
these
the
Church
of
Rome
is
degenerate
from
the
Primitiue
and
Apostolicall
puritie
.
4.
The
principall
persons
of
the
Romish
Hierarchie
are
Pope
,
Papa
,
being
a
word
of
the
Syracusan
Language
,
and
signifying
as
much
as
Pater
,
Father
,
be
of
great
antiquitie
,
yet
,
as
a
Iesuite
of
their
owne
Domini
sunt
Cardines
terrae
,
The
hinges
or
the
pillars
of
the
earth
are
the
Lords
.
Therefore
Cardinals
are
of
God
:
which
is
as
good
a
consequent
,
as
his
that
would
prooue
,
that
Heretikes
ought
to
be
put
to
death
by
Scripture
,
because
Saint
Paul
said
,
Haereticum
hominem
deuita
,
&c.
as
hath
beene
shewed
before
.
As
for
the
name
of
Bishops
,
wee
deny
not
but
it
is
found
in
Scripture
,
and
so
Archbishop
may
also
be
warranted
by
the
same
authositie
,
as
signifying
nothing
else
but
a
chiefe
Bishop
:
but
how
farre
the
Romish
Archbishops
and
Bishops
are
degenerate
from
their
office
,
described
by
the
Scripture
,
all
the
world
can
witnesse
:
for
the
Scripture
Bishops
were
diligent
Preachers
,
these
are
idle
Prelates
:
they
were
persecuted
,
these
are
persecutors
:
they
were
humble
persons
,
these
are
proud
Princes
:
they
were
holy
men
,
seeking
onely
the
aduancement
of
the
Kingdome
of
Christ
,
these
are
profane
worldlings
,
seeking
their
owne
gaine
,
and
pompe
,
and
carnall
honours
:
all
this
is
confessed
of
them
,
and
lamented
by
Espensaeus
,
one
of
the
same
ranke
,
who
thus
writeth
,
It
was
no
lesse
a
wonder
in
olde
to
be
called
a
Bishop
,
and
not
to
preach
,
then
he
is
now
as
rare
as
a
monster
,
who
is
seen
to
performe
that
dutie
:
and
againe
,
I
know
(
saith
he
)
some
learned
Bishops
,
who
standing
vpon
their
Gentilitie
,
forsooth
,
and
greatnesse
,
hold
it
a
matter
of
seruitude
and
basenesse
,
to
be
exercised
in
preaching
,
because
their
predecessors
were
not
accustomed
thereunto
.
5.
As
touching
Priests
in
the
new
Testament
phrase
,
all
6.
Lastly
,
concerning
Monkes
,
Fryers
and
Hermites
,
they
are
names
neuer
heard
of
in
the
Apostles
time
,
nor
in
the
purer
age
of
the
Church
.
The
first
Hermite
was
one
Anthony
,
who
liued
three
hundred
yeeres
after
Christ
,
who
taught
others
that
state
of
life
,
and
learned
it
of
none
,
as
confesseth
Dominick
&
Francis
sprung
vp
vnder
Innocent
the
third
,
in
the
time
of
the
Laterane
Councill
,
about
the
yeere
1220.
For
when
Pope
Innocent
would
not
be
perswaded
to
confirme
to
Dominick
his
order
of
preaching
Fryers
,
hee
dreamed
that
the
Church
of
Laterane
was
ready
to
fall
,
and
that
Dominick
came
in
,
and
with
his
shoulders
vnder-propped
it
.
Vpon
which
dreame
he
presently
sent
for
Dominick
,
and
granted
his
petition
:
and
sure
not
vaine
was
that
dreame
:
for
had
not
Fryers
beene
the
vpholders
and
chiefe
Pillars
of
the
Popes
Church
,
it
had
fallen
longere
this
.
The
croutched
Fryers
,
otherwise
called
the
crosse-bearers
,
sprang
vp
about
the
same
time
for
Pope
Innocent
,
raising
an
army
against
the
Albingenses
,
whom
the
Pope
accounted
for
Heretikes
,
caused
the
souldiers
to
be
signed
with
a
crosse
on
their
brest
,
whereupon
they
were
called
crosse-bearers
,
or
croutched
Fryers
.
All
the
other
orders
of
Fryers
,
which
amount
,
as
some
reckon
them
,
to
an
hundreth
at
least
,
are
most
of
them
of
later
institution
.
And
most
true
is
the
assertion
of
Wiclif
,
that
Fryers
were
neuer
knowne
in
the
world
,
before
the
yeare
1200.
7.
The
Iesuites
tooke
their
beginning
about
threescore
and
fifteene
yeeres
since
:
For
in
the
yeare
1540.
their
order
was
first
confirmed
by
Pope
Paul
the
third
,
to
Ignatius
Loyola
the
lame
souldier
,
the
chiefe
Father
and
Patriarch
of
that
viperous
brood
,
at
the
request
and
intercession
of
Cardinall
Contarenus
:
so
that
they
are
not
yet
beyond
the
bounds
of
a
mans
age
,
and
neuerthelesse
they
are
growne
to
such
maturity
of
craft
and
deceit
,
that
all
other
orders
are
but
nouices
to
them
:
they
are
the
onely
fellowes
of
the
world
for
subtill
practices
,
and
daring
enterprises
,
and
now
the
chiefest
props
of
the
Papall
sea
:
For
Dominick
was
weary
of
bearing
that
burden
,
and
for
the
ease
of
himselfe
,
suffered
Loyola
to
put
vnder
his
shoulder
;
and
so
now
all
the
burden
lyeth
vpon
him
:
let
him
hold
vp
stiffely
therefore
,
or
els
all
will
goe
to
wracke
.
8.
But
now
to
the
purpose
.
Where
were
all
these
orders
in
the
Apostles
times
,
and
in
the
Primitiue
age
of
the
Church
?
Then
men
reioyced
to
be
called
by
the
Name
of
Christ
;
now
these
fellowes
glory
to
be
called
by
the
name
of
Dominick
,
or
Francis
;
and
as
if
Christians
was
too
base
a
name
for
them
,
they
will
be
called
Iesuites
,
of
Iesus
they
say
the
Sonne
of
God
:
but
more
truely
of
Bar-Iesus
the
Sorcerer
,
that
withstood
—
A
Gesis
sunt
indita
nomina
vobis
,
Quae
quia
sacrilegi
Reges
torquetis
in
omnes
Inde
sacrum
nomen
,
sacrum
sumpsistis
&
omen
.
9.
But
to
shut
vp
in
one
word
all
the
villany
of
these
monstrous
late-borne
orders
of
Fryers
,
let
Aretine
an
Italian
Poet
describe
them
.
Frate
(
sayth
he
)
in
Italian
is
a
Fryer
:
euery
letter
of
which
word
doth
represent
the
nature
of
that
generation
:
for
Furfanto
,
a
thiefe
:
Ribaldo
,
a
filthy
Ribald
:
Asino
,
an
asse
:
Traditore
,
a
Traitour
,
&
Eretico
,
an
Heretike
:
All
together
make
the
true
and
perfect
definition
of
a
Fryer
:
Or
as
Lincolniensis
defineth
him
,
A
dead
carcase
risen
out
of
his
graue
,
wrapped
in
a
winding
sheet
,
and
carryed
among
men
by
the
Deuill
.
But
my
purpose
is
not
to
bring
vpon
the
stage
their
filthy
and
Cornelius
Agrippa
,
of
the
vanity
of
Sciences
:
And
Polidore
Virgill
,
and
Aluarus
Pelagius
,
and
Palingenius
,
with
Ariosto
an
Italian
Poet
,
&c.
and
he
shall
finde
matter
not
onely
of
wonder
and
admiration
,
but
also
of
griefe
and
lamentation
,
that
the
Church
of
God
should
bee
so
long
pestered
with
such
filthy
dregges
;
but
it
is
sufficient
for
this
place
to
haue
showne
,
that
neither
their
name
nor
orders
were
once
heard
of
in
the
Primitiue
Church
.
10.
Thus
much
touching
their
persons
.
Now
for
the
iurisdiction
exercised
by
these
persons
,
how
not
onely
transcendent
,
but
repugnant
it
hath
beene
,
and
is
at
this
day
,
to
that
of
the
Apostles
and
Primitiue
Church
,
their
both
Lordly
titles
,
and
tyrannous
practice
doth
clearely
demonstrate
.
For
their
titles
,
which
of
the
Apostles
either
assumed
to
himselfe
(
which
they
might
haue
iustly
done
,
if
it
had
beene
their
due
)
or
receiued
from
others
these
titles
:
Vniuersall
Bishop
,
Head
of
the
Church
:
High
Priest
of
the
world
:
Prince
of
Priests
,
and
Christs
Vicar
vpon
earth
,
&
c
?
But
the
Pope
of
Rome
doth
challenge
to
himselfe
all
these
,
yea
,
more
then
these
,
that
he
is
,
as
it
were
a
god
vpon
earth
,
hauing
fulnesse
of
power
,
and
yet
more
,
aequè
ac
Christus
Deus
,
A
God
aswell
as
Christ
,
a
beeing
of
the
second
intention
,
compounded
of
God
and
man
,
and
yet
more
,
Deus
vindictae
,
a
God
of
reuenge
,
and
another
god
vpon
earth
;
and
lastly
,
Stupor
mundi
,
the
wonderment
of
the
world
,
neither
God
nor
man
,
but
a
neuter
betwixt
both
.
Could
such
intolerable
pride
euer
enter
into
the
heart
of
a
man
?
or
could
the
tongue
of
any
wight
liuing
dare
to
belch
out
such
horrible
blasphemies
?
Surely
none
but
hee
that
is
that
man
of
sinne
,
who
sitteth
in
the
Temple
of
God
,
as
God
,
and
to
whom
is
giuen
a
mouth
to
blaspheme
the
God
of
Heauen
,
and
in
whose
fore-head
is
written
this
name
of
blasphemy
,
Deus
sum
,
errare
non
possum
:
Lords
ouer
Gods
heritage
.
And
in
fellow
Elder
:
and
in
another
Lorinus
com
.
super
Acta
.
pag.
62.
place
hee
calleth
all
the
Disciples
his
brethren
;
yea
,
all
the
Israelites
his
brethren
,
and
all
Christians
his
brethren
:
behold
his
humility
.
But
the
Pope
acknowledgeth
no
brethren
,
but
the
Cardinals
,
Patriarkes
,
and
Archbishops
:
Emperours
and
Kings
are
his
children
,
and
not
his
brethren
;
behold
his
pride
:
neither
did
the
rest
of
the
Apostles
challenge
to
themselues
any
such
titles
of
dignity
.
For
they
had
learned
of
Christ
their
Lord
and
master
,
not
to
Lord
it
ouer
others
,
but
to
humble
11.
Wee
deny
not
,
but
that
some
of
the
ancients
haue
yeelded
vnto
the
Bishops
of
Rome
great
and
honorable
titles
,
but
first
this
was
in
respect
of
their
vertue
,
learning
and
integrity
,
and
not
in
respect
of
any
preeminence
of
iurisdiction
.
Secondly
,
wee
find
none
of
these
titles
which
I
speake
of
,
attributed
vnto
them
,
but
onely
the
Apostles
successours
,
and
Apostolicall
Bishops
,
not
heads
of
the
Church
,
vniuersall
Bishops
,
high
Priests
of
the
world
,
&c.
which
the
later
Popes
haue
vsurped
.
And
thirdly
,
if
at
any
time
they
were
,
yet
the
same
titles
of
honour
which
were
ascribed
vnto
them
,
wee
Sidonius
Apollinaris
:
And
to
Fontellus
another
Bishop
in
France
,
by
the
same
man
:
To
Basill
by
Nazianzene
:
To
Athanasius
,
who
is
saluted
by
the
name
of
high
Bishop
and
chiefe
Priest
:
And
to
Cyprian
who
was
honoured
with
this
stile
,
The
Bishop
of
the
whole
world
.
Neither
can
it
bee
denyed
,
but
these
titles
grew
by
little
and
little
to
be
attributed
to
the
Bishops
of
Rome
,
after
the
first
three
hundreth
yeers
of
the
Church
,
though
they
came
not
to
perfection
till
the
perfect
reuelation
of
Antichrist
,
in
the
Apostolical
sea
:
but
this
can
neuer
bee
proued
,
that
either
in
the
Apostles
times
,
or
in
two
hundreth
yeeres
next
succeeding
after
,
euer
any
Bishop
arrogated
to
himselfe
,
or
any
other
ascribed
vnto
him
any
of
these
arrogant
titles
.
12.
A
sufficient
argument
whereof
is
this
,
that
Bellarmine
Nauclerus
,
Cuspinian
,
with
many
other
Historiographers
,
affirme
,
that
Boniface
the
third
,
and
Gregory
the
second
,
obtained
of
the
Emperour
Phocas
,
by
great
labour
,
the
name
of
Head
of
the
Church
:
A
strange
and
tyrannical
title
,
neuer
publikely
vsurped
,
before
that
time
,
in
the
Church
of
God
;
but
now
new
created
by
Phocas
,
who
hauing
killed
his
Lord
Let
not
any
,
no
not
the
Romane
,
be
called
an
vniuersall
Bishop
.
For
that
age
(
sayth
he
)
which
was
neere
to
the
Apostolicall
times
,
studied
modesty
and
humility
;
such
a
glorious
title
pleased
not
that
Councill
.
13.
Wherefore
concerning
these
great
titles
of
honour
,
wee
may
conclude
with
our
Sauiour
Christ
,
that
It
was
not
so
from
the
beginning
:
They
are
new
and
vpstart
,
in
respect
of
true
antiquity
,
ensignes
of
that
pride
and
arrogancy
,
which
reigned
in
the
Prelates
of
the
Church
,
in
those
latter
times
,
14.
But
leauing
their
titles
,
let
vs
take
a
short
suruey
of
their
practice
:
And
first
let
it
bee
showne
,
that
Peter
,
or
Paul
,
or
any
the
rest
of
the
Apostles
,
or
any
Bishop
of
Rome
,
or
of
any
other
place
,
did
euer
take
vpon
them
to
depose
Kings
,
and
dispose
of
their
kingdomes
,
and
to
translate
them
from
one
to
another
,
and
to
absolue
subiects
from
their
oath
of
alleageance
,
and
children
from
the
bond
of
obedience
to
their
parents
,
to
dispense
with
the
Law
of
God
,
to
haue
sole
power
of
decision
of
controuersies
,
to
challenge
the
right
of
appeales
from
all
countreyes
of
Christendome
:
And
lastly
,
to
exercise
not
onely
spirituall
,
but
also
temporall
coactiue
iurisdiction
.
But
all
this
power
hath
beene
in
former
times
,
and
is
at
this
day
practised
by
the
Bishop
of
Rome
,
and
that
with
that
rigour
and
vehemency
,
that
it
is
a
wonder
that
they
doe
not
blush
,
so
much
to
degenerat
from
those
,
whose
successors
they
claime
to
be
:
But
no
maruaile
;
for
els
he
should
not
shew
himselfe
to
bee
that
Antichrist
,
except
hee
did
aduance
himselfe
aboue
all
that
is
called
God
on
earth
:
For
this
is
a
special
marke
of
that
man
of
sinne
.
15.
But
let
History
,
the
light
of
time
,
make
cleare
this
Frederick
Barbarosse
the
Emperour
,
of
insolency
and
arrogancy
,
in
an
Epistle
written
vnto
him
,
for
setting
his
owne
name
before
his
,
and
checked
him
also
very
bitterly
,
for
holding
his
stirrup
on
the
wrong
side
;
and
when
hee
came
vnto
him
in
the
Church
of
Saint
Marke
in
Venice
,
to
bee
absolued
from
his
excommunication
,
commanded
him
to
prostrate
himselfe
vpon
the
ground
,
and
then
set
his
foote
on
his
necke
,
with
these
words
,
Super
aspidem
,
&c.
Thou
shalt
walke
vpon
the
Aspe
and
Cocatrice
,
and
shalt
tread
vpon
the
Lyon
and
Dragon
.
Did
Peter
euer
doe
the
like
?
Gregory
the
seuenth
caused
Henry
the
●ourth
,
comming
in
all
humility
to
submit
himselfe
vnto
him
,
with
his
wife
and
childe
,
to
dance
attendance
at
his
gate
,
bare-footed
,
and
bare-headed
,
for
the
space
of
three
dayes
,
ere
hee
would
grant
them
any
accesse
vnto
him
.
Did
Peter
euer
doe
the
like
?
Celestine
the
third
,
being
about
to
crown
Henry
the
sixt
Emperour
,
set
the
imperiall
Diademe
on
his
head
(
as
some
say
)
with
his
foote
,
and
kicked
it
off
with
his
foote
againe
.
Did
Peter
euer
doe
the
like●
Innocent
the
second
caused
his
owne
Picture
with
the
Emperours
,
to
bee
set
vp
in
the
Palace
of
Laterane
,
himselfe
sitting
in
his
Pontificall
Throne
,
and
the
Emperour
kneeling
before
him
,
and
holding
vp
his
hands
vnto
him
,
as
vnto
God
.
Did
Peter
euer
doe
the
like
?
Gregory
Otho
.
Honorius
the
third
persecuted
this
Frederick
,
depriued
him
,
and
stirred
vp
his
subiects
against
him
,
&
absoluted
them
from
their
faith
,
oath
and
alleageance
:
And
the
like
also
did
Gregory
the
ninth
,
and
Celestine
the
fourth
,
and
Innocent
the
fourth
,
against
the
same
man
.
After
the
same
manner
was
serued
King
Iohn
of
England
,
by
the
fore-named
Innocent
the
fourth
,
because
hee
banished
the
Monks
that
had
chosen
Stephen
Langton
to
bee
Archbishop
of
Canterbury
,
contrary
to
his
minde
.
16.
What
should
I
reckon
Raymundus
Earle
of
Tholouse
?
Or
Conrade
the
son
of
Frederick
the
second
?
Or
Mamphred
the
bastard
sonne
of
Frederick
?
Or
Peter
King
of
Arragon
?
Or
Philip
the
faire
,
King
of
France
?
Or
Henry
the
seuenth
,
who
being
persecuted
by
Clement
the
fift
,
was
at
last
poysoned
Bauary
,
Charles
the
fourth
,
or
Wenceslaus
,
or
George
King
of
Bohemia
,
or
Iohn
King
of
Na●arre
,
all
which
were
grieuously
persecuted
,
if
not
vtterly
deposed
by
sundry
Popes
?
And
lastly
our
late
Queene
of
famous
memory
,
whose
life
was
not
once
or
twise
,
but
often
assaulted
by
the
Popes
instruments
,
and
her
kingdome
,
so
farre
as
lay
in
the
Popes
power
,
taken
from
her
▪
and
translated
to
the
Spanish
faction
?
Did
euer
Peter
doe
the
like
?
17.
But
to
descend
from
Kings
to
Bishop●
the
Pope
doth
challenge
to
himselfe
the
fulnesse
of
power
ouer
all
other
Bishops
,
&
that
the
fountaine
of
iurisdiction
,
&
the
authority
of
the
keyes
is
resident
onely
in
his
person
,
and
that
all
other
Bishops
are
subdelegate
vnder
him
,
and
rece●●●
their
power
from
him
,
and
that
they
ought
to
receiue
their
inuestitures
from
him
alone
.
Did
Peter
euer
doe
the
like
?
No
:
Hee
esteemed
all
the
rest
of
the
Apostles
his
equals
:
and
so
our
Sauiour
Christ
inioyned
an
equality
and
parity
to
be
among
the
Apostles
,
Iren●us
l.
5.
Cyp.
epist.
75.
&
69.
Hierom.
epist.
ad
Euagrium
.
Hierom.
ad
Euag
.
tom
2.
Cypr.
de
vnit
.
eccles.
albeit
they
had
a
superiority
ouer
the
seuenty
disciples
▪
and
all
Bishops
are
the
vndoubted
successors
of
the
Apostles
,
witnesse
Irenaeus
,
Cyprian
and
Hierome
:
and
therefore
must
needs
haue
equall
power
of
iurisdiction
,
as
those
from
whom
they
receiued
it
were
equall
:
this
Saint
Ierome
auoucheth
in
direct
termes
,
when
hee
sayth
▪
Vbicunque
fu●rit
Episcopus
,
&c.
Wheresoeuer
he
be
Bishop
,
whether
at
Rome
,
or
at
Eugubium
,
&c.
hee
is
of
the
same
merit
,
and
of
the
same
Priesthood
.
And
Saint
Cyprian
:
Episcopatus
vnus
est
,
cuius
à
singulis
pars
in
solidum
tenetur
.
The
Bishopricke
is
one
,
whereof
euery
Bishop
hath
a
found
and
entyre
part
.
18.
Againe
,
the
Pope
claimeth
a
Soueraignet●e
ouer
a
Councell
,
and
that
not
onely
to
call
it
at
his
pleasure
,
and
to
dissolue
it
againe
when
hee
will
;
but
also
to
allow
and
approue
what
he
lusteth
,
and
to
disanull
whatsoeuer
is
distastefull
vnto
his
humorous
palate
:
in
which
respect
it
is
set
downe
Although
in
a
generall
Councell
,
the
vniuersall
Church
is
represented
,
insomuch
that
nothing
is
greater
then
a
Councell
,
notwithstanding
,
the
Pope
surpasseth
the
same
in
all
manner
authoritie
;
and
therefore
if
the
whole
world
should
giue
sentence
against
the
Pope
,
yet
the
Popes
sentence
is
to
be
stood
vnto
,
and
all
other
reiected
:
And
the
reason
19.
Againe
,
the
Pope
taketh
vpon
him
to
exempt
Clarks
,
though
offending
by
Murder
,
Treason
,
Theft
,
Adulterie
,
or
such
like
,
from
all
temporall
Courts
of
Princes
,
and
punishment
of
the
Laytie
,
except
the
Church
proceed
against
them
first
,
and
make
them
no
Clarkes
.
Thus
,
Pope
Nicholas
Christian
Emperors
haue
no
right
at
all
,
to
make
any
inquisition
for
Monkes
,
vnlesse
it
be
in
fauour
to
pittie
them
.
Thus
Thomas
Becket
,
Archbishop
of
Canterburie
,
quarrelled
with
Henrie
the
Second
,
for
this
cause
principally
,
as
both
Houeden
,
and
Fabain
report
,
Houeden
.
Hen.
2.
Fab.
par.
7.
c.
237.
for
that
the
King
went
about
to
punish
such
of
the
Clergie
,
as
were
malefactors
,
by
the
temporall
Lawes
of
the
Land
:
which
the
Archbishop
vtterly
denyed
to
be
lawfull
.
For
this
he
said
,
that
if
a
Clarke
being
within
holy
Orders
,
were
accused
of
any
crime
,
hee
must
bee
iudged
by
Ecclesiasticall
Iudges
;
and
if
he
were
conuict
,
he
should
lose
his
Orders
,
and
so
being
excluded
from
Ecclesiasticall
office
and
benefice
,
if
after
this
he
incurred
the
like
fault
,
then
might
he
be
iudged
at
the
pleasure
of
the
King
and
his
Officers
.
This
was
that
proud
Archbishops
challenge
against
his
Soueraigne
▪
Henry
the
Second
,
for
defence
whereof
,
as
also
for
other
trayterous
demeanors
,
being
tumultuously
killed
,
hee
was
canonized
a
Saint
at
Rome
.
20.
And
that
you
may
see
that
this
practice
of
theirs
is
agreeable
to
their
Doctrine
,
Bellarmine
himselfe
concludeth
,
That
Kings
are
not
Superiours
vnto
Clarkes
,
and
therefore
that
they
are
not
bound
either
by
Gods
,
or
mans
Law
to
obey
them
;
saue
onely
,
in
respect
of
Lawes
directiue
,
and
that
the
Imperiall
Law
ought
in
matters
criminall
to
giue
place
to
the
Canon
Law
:
which
is
as
much
as
to
say
,
that
not
the
King
,
but
the
Pope
is
the
Lord
of
the
Clergie
.
Did
Peter
euer
doe
the
like
?
No
,
he
both
in
his
owne
person
submitted
himselfe
to
the
temporall
power
,
when
he
paid
Tribute
at
his
Masters
Commandement
,
and
when
he
vnder-went
stripes
and
imprisonment
for
the
Gospels
s●ke
,
without
making
any
such
challenge
of
Phisician
,
heale
thy selfe
:
and
lest
his
practice
should
looke
one
way
,
and
his
doctrine
another
,
which
was
vnfit
for
any
,
much
more
for
an
Apostle
.
21.
Lastly
,
did
euer
Peter
challenge
to
himselfe
any
such
power
and
preeminence
aboue
the
Scriptures
,
as
to
dispense
with
,
the
Law
of
GOD
at
his
pleasure
,
and
to
take
away
and
abrogate
what
hee
list
in
the
same
?
But
the
Pope
taketh
vpon
him
this
also
:
for
these
be
their
owne
positions
:
That
the
Pope
may
dispense
with
the
Law
of
God
,
and
Michael
.
Medina
.
Christian
.
paroenes
▪
l.
7.
c.
17
Grat.
par.
1.
p.
76
Abbas
Panorm.
extr.
de
diuortijs
cap
fin
.
Felin
de
constitut.
cap.
stat.
Canon
&
de
maio●●t
.
&
obedientia
cap.
fin
.
against
the
Apostle
,
and
against
the
new
Testament
vpon
a
great
caus●
,
and
that
he
may
take
away
the
Law
of
God
in
part
▪
but
not
in
whole
.
Yea
,
that
hee
can
ex
iniustitia
facere
iustitiam
:
turne
sinne
into
righteousnesse
:
and
de
facto
.
Some
of
them
haue
dispenst
with
diuers
Commandements
of
the
Law
,
with
Incest
,
with
Murther
,
with
Theft
,
with
Treason
,
Adulterie
,
and
such
like
;
as
hath
beene
before
sufficiently
declared
,
and
may
further
be
prooued
,
if
it
were
not
a
thing
both
knowne
and
confessed
.
To
shut
vp
the
poynt
:
certaine
it
is
,
that
Peter
neuer
exercised
any
such
Iurisdiction
,
eyther
in
part
or
whole
,
as
here
is
claimed
by
the
Popes
:
and
if
hee
had
it
▪
and
did
not
shew
it
eyther
by
doctrine
or
practice
,
he
was
not
so
carefull
of
the
Church
of
God
as
hee
should
bee
,
to
hide
from
them
so
necessarie
a
truth
:
but
if
he
had
it
not
,
then
doe
the
Popes
both
vniustly
deriue
it
from
his
chaire
,
and
wrongfully
vsurpe
that
which
by
no
right
belongeth
vnto
them
.
Now
in
that
which
I
say
Peter
neuer
did
the
like
,
let
Paul
and
Iames
and
Iohn
and
all
the
rest
of
the
Apostles
,
yea
,
the
whole
Primitiue
Church
be
included
within
the
same
proposition
,
and
it
is
as
fully
true
as
in
that
one
particular
:
and
therefore
it
must
necessarily
follow
,
that
the
Romish
Iurisdiction
hath
no
footing
nor
founding
in
the
whole
Primitiue
Church
,
but
is
like
a
Monster
borne
out
of
time
,
deformed
and
mis-shapen
in
euery
part
thereof
.
22.
In
the
third
place
,
if
we
consider
the
outward
ceremonies
Cas.
Leiturg
.
●8
&
penult
.
yea
,
Platina
himselfe
pointeth
out
the
very
time
when
,
and
person
by
whom
this
was
first
commanded
,
to
wit
,
by
Vittalianus
the
first
,
about
the
yeere
sixe
hundred
,
threescore
&
ten
.
What
need
we
more
to
euince
the
noueltie
of
this
Ceremonie
,
seeing
wee
haue
so
many
of
their
owne
confessions
?
and
no
maruell
,
if
they
confesse
it
,
seeing
else
they
should
haue
contradicted
most
of
the
ancient
Fathers
,
whose
testimonies
are
so
cleere
in
this
point
,
that
they
admit
no
exception
,
as
the
places
quoted
doe
manifestly
declare
.
Origen
.
contra
Celsum
.
lib.
8.
Aug.
Epist.
121.
ad
Probum
.
c.
9.
Amb.
com
.
in
1
Cor.
14.
Chrysost.
in
eundem
locum
.
Basil
.
in
Psal.
28.
Aug.
expos.
2.
in
Psal
.
18.
Polydor.
Virgil.
l.
5.
Inuent
.
c.
9
Speculum
Rosar
.
Alan●●
.
23.
Secondly
,
I
instance
in
their
praying
vpon
beades
:
which
came
in
,
as
Polidore
Virgil
affirmeth
,
in
the
yeere
of
our
Lord
,
1040.
being
the
deuice
of
one
Petrus
a
French
Eremite
;
but
the
Rosarie
was
deuised
by
Fryer
Dominick
long
after
:
that
is
,
fiftie
Aue
Maries
&
fiue
Pater
nosters
,
for
which
purpose
he
framed
fiue
&
fiftie
stones
▪
which
were
so
hanged
together
on
a
string
,
that
betwixt
euery
tenne
small
stones
,
one
big
one
was
interposed
;
&
this
he
called
a
Patriloquie
.
Out
of
which
,
as
yet
a
later
inuention
sprung
,
the
Marie
Psalter
;
for
three
Rosaries
,
that
is
,
an
hundred
and
fiftie
Aue
Maries
,
and
15.
Pater
nosters
make
a
Psalter
:
because
,
forsooth
,
Dauids
Psalmes
were
so
many
in
number
:
these
▪
are
confessed
nouelties
,
and
therefore
I
neede
not
to
insist
any
longer
in
them
.
24.
Thirdly
,
I
vrge
their
festiuall
dayes
,
which
as
they
are
full
of
superstition
,
so
are
they
of
nouell
and
late
institution
:
as
for
example
,
the
feast
of
the
conception
of
the
Virgin
Marie
,
not
that
whereby
shee
conceiued
Christ
,
but
whereby
she
was
conceiued
by
her
Mother
,
and
also
the
feast
of
her
assumption
,
and
of
her
visitation
,
and
of
her
presentation
:
the
first
whereof
their
Iesuite
Suarez
confesseth
Suarez
in
Th●
.
par.
3
q.
27.
art.
1.
&
2.
not
to
haue
beene
clearely
knowne
in
the
world
fiue
hundreth
yeeres
since
,
nor
receiued
by
generall
consent
,
till
almost
three
hundreth
yeeres
after
:
so
that
by
his
confession
it
is
not
much
aboue
two
hundreth
yeeres
old
▪
and
indeed
it
was
publikely
inioyned
by
Sistus
quartus
,
Anno
1480.
The
Sixtus
Senensis
confesseth
,
that
it
was
not
found
among
the
Latine
Fathers
:
and
Baronius
,
that
it
is
not
confirmed
either
by
Canonicall
Scriptures
,
or
by
the
writings
of
ancient
Fathers
:
and
in
a
constitution
of
the
Council
of
Mentz
,
where
it
is
named
,
this
addition
is
with
all
sound
in
the
bookes
of
Charolus
Magnus
.
(
Touching
the
assumption
of
Mary
,
wee
leaue
it
to
bee
questioned
.
)
Now
this
Councill
was
in
the
yeere
800.
whereby
it
is
euident
,
that
all
that
time
it
was
no
publike
ordination
of
the
Church
.
The
third
was
instituted
by
Vrbanus
Sextus
,
which
though
Antoninus
affirmeth
,
was
neuer
receiued
nor
kept
,
yet
it
was
the
inuention
of
a
Pope
,
and
that
of
no
great
antiquity
.
And
indeed
why
should
it
not
bee
obserued
,
if
the
Pope
cannot
erre
?
or
if
it
be
not
fit
to
bee
obserued
,
how
is
it
true
,
that
the
Pope
erreth
not
in
defining
matters
of
Religion
?
The
fourth
was
ordained
by
Paulus
the
second
,
anno
1466.
as
they
themselues
will
not
deny
.
25.
Besides
these
of
the
Virgin
Mary
,
they
haue
many
other
festiuall
dayes
,
of
the
same
nature
and
stampe
:
as
the
feast
of
Corpus
Christi
,
of
the
inuention
of
the
Crosse
,
of
the
dedication
of
Churches
,
of
All
soules
,
and
a
number
such
like
:
all
which
are
confessed
nouelties
;
for
in
the
Apostles
times
and
Primitiue
Church
,
during
the
space
of
foure
hundred
yeeres
,
none
of
these
were
once
heard
of
.
The
feast
of
the
26.
The
annuall
sea●ts
of
dedication
of
Churches
grew
from
a
sinister
imitation
of
Constantine
the
great
,
who
because
27.
So
,
for
the
dedication
of
Churches
,
they
tell
vs
this
miracle
,
that
when
a
Church
of
the
Arrians
was
hal
owed
by
Christian
men
,
and
the
reliks
of
Saint
Fabian
,
Saint
Sebastian
,
&
Saint
Agathe
brought
into
it
,
the
people
being
assembled
,
heard
suddenly
the
fearefull
gronings
&
gruntings
of
an
hog
running
vp
and
downe
,
inuisibly
,
and
seeking
a
passage
out
of
the
Church
,
and
for
three
nights
together
,
●umblu●g
in
the
roofe
with
an
hideous
noise
;
which
(
say
they
)
was
nothing
but
the
banishing
of
the
Deuill
out
of
that
Church
,
by
the
hallowing
and
dedicating
of
it
.
Who
would
not
then
obserue
deuoutly
this
feast
,
seeing
the
benefit
is
so
great
,
that
commeth
by
the
thing
it selfe
,
whereof
it
is
a
memoriall
?
But
let
vs
leaue
these
tables
to
their
golden
,
or
rather
leaden
Legend
of
lyes
,
as
their
owne
Canus
termeth
it
,
and
shut
vp
the
point
,
that
both
these
heere
named
,
and
a
number
such
like
festiuall
dayes
,
more
precisely
honoured
and
obserued
in
the
Romish
Church
,
and
with
greater
deuotion
t
〈…〉
n
Gods
holy
Sabbath
it selfe
,
are
new
inuentions
,
as
sprung
vp
from
superstition
,
so
ordained
to
maintain
the
same
,
and
haue
no
ground
either
of
true
antiquity
to
countenance
them
,
or
holy
Scripture
to
vphold
them
,
but
Iewish
fables
,
Apocrypha
writings
,
old
wiues
tales
and
forged
miracles
.
28.
Fourthly
,
I
requi●e
satisfaction
for
their
ceremonies
vsed
in
both
the
Sacraments
,
as
first
in
the
Eucharist
:
their
pompous
circumgestation
of
it
to
bee
seene
,
viewed
and
adored
,
which
Cassander
acknowledgeth
to
haue
beene
(
Praeter
Polidore
Virgill
and
Durantius
.
Yea
,
and
Bonauenture
doth
confesse
,
that
29.
From
the
Eucharist
,
let
vs
looke
backe
to
the
ceremonies
of
Baptisme
:
and
first
,
to
their
baptizing
of
Bels
,
and
of
Gallies
and
Ships
:
secondly
,
exorcisme
and
exufflation
:
thirdly
,
anointing
with
oyle
,
and
crossing
;
and
fourthly
,
salting
and
spittling
;
&
lastly
,
threefold
Immersion
,
or
dipping
the
Infant
:
Iohn
Baptist
,
or
the
Apostles
:
and
though
some
of
them
,
as
the
crosse
and
anointing
are
of
great
antiquity
,
and
were
then
and
may
bee
still
lawfully
vsed
as
things
indifferent
:
yet
in
their
Church
,
where
such
an
opinion
of
necessity
is
laid
vpon
them
,
that
Baptisme
is
not
effectuall
without
them
,
they
are
meere
Innouations
,
no
wayes
warranted
by
any
antiquity
.
30.
Lastly
,
I
propound
as
their
feasting
,
so
their
fasting
dayes
,
together
with
the
manner
of
fasting
vsed
amongst
Azor.
Instit.
moral
.
part
.
1.
l.
7
c.
12
Sozom.
bistor
.
l.
7
c.
19
them
:
as
first
,
the
Lent
fast
of
fourty
dayes
,
which
their
Iesuite
Azorius
confesseth
not
to
bee
of
diuine
ordinance
;
and
the
variablenesse
of
the
vse
thereof
doth
prooue
no
lesse
:
some
Churches
continuing
the
same
full
sixe
weeks
,
as
the
Illyrians
,
Lybians
,
Egypt
and
Palestina
:
some
seuen
weekes
,
as
they
of
Constantinople
,
with
the
nations
adioyning
:
some
but
three
weekes
,
and
those
dispersed
within
the
six
or
seuen
,
as
occasion
serued
:
some
againe
three
weekes
,
immediatly
going
before
Easter
:
and
lastly
,
some
two
onely
,
as
the
followers
of
Montanus
,
all
this
is
recorded
by
Sozomene
in
his
History
:
by
which
it
is
euidently
euinced
,
that
this
fast
was
no
Apostolicall
institution
,
nor
yet
any
childe
of
true
antiquity
;
for
if
it
had
,
there
could
not
haue
beene
any
such
variety
in
the
obseruation
thereof
.
31.
Secondly
,
their
fast
of
4.
times
,
commonly
called
Ember
weekes
,
was
first
deuised
by
Pope
Calixtus
,
as
would
witnes
Polid.
Virg.
Inuent
.
l.
6.
c.
3
Platina
in
vita
Calixti
.
fol.
27
Polidore
Virgill
,
if
he
were
not
gelded
by
these
strange
bookpurgers
:
but
though
he
be
silent
,
yet
their
own
Platina
telleth
asmuch
.
Thirdly
,
their
tying
of
fasts
to
certaine
set
dayes
,
as
the
fourth
and
sixt
day
of
the
weeke
,
was
not
allowed
in
Saint
Augustines
time
;
for
hee
thus
writeth
against
Vrbicus
,
that
I
read
in
deed
that
wee
are
commanded
to
fast
,
but
which
ought
to
bee
the
dayes
of
our
fasting
,
I
finde
not
prescribed
in
the
Euangelicall
or
Apostolicall
writings
:
nor
in
his
scholler
Primasius
his
age
;
for
thus
sayth
he
,
There
Primas
.
in
Rom.
14
Socrat.
l.
5.
c.
22
is
no
Law
set
down
concerning
fasting
,
but
as
euery
man
can
or
will
:
nor
in
Socrates
time
,
who
liued
about
the
yeere
440.
for
hee
plainly
testifieth
,
that
the
rites
and
obseruations
of
fasting
,
were
by
the
Apostles
left
to
euery
mans
free
liberty
and
choyce
.
32.
Lastly
,
their
manner
of
fasting
,
which
is
,
twice
to
refresh
their
bodies
on
the
fasting
day
at
noone
,
by
a
small
dinner
,
and
at
night
by
a
short
supper
:
Bellarmine
himselfe
confesseth
they
doe
better
,
who
after
the
ancient
custome
eate
nothing
till
the
ninth
houre
,
and
in
Lent
till
the
euening
.
And
thus
wee
see
how
in
the
principall
ceremonies
of
their
Church
,
they
haue
degenerate
from
the
vsage
and
custome
of
all
pure
antiquity
.
33.
Thus
much
of
the
outward
face
of
their
Church
:
Now
let
vs
examine
a
little
their
doctrines
,
wherein
they
differ
from
vs
,
which
are
the
sinewes
and
nerues
thereof
:
&
here
I
might
referre
the
Reader
ouer
vnto
our
learned
and
godly
Country-man
Doctour
White
,
lately
deceased
,
who
in
his
high-way
to
the
true
Church
,
obiecteth
eight
points
,
wherein
the
moderne
Church
of
Rome
hath
varyed
from
that
which
formerly
was
maintained
:
notwithstanding
I
will
also
a
little
touch
vpon
the
same
strings
,
adding
somewhat
more
both
in
points
and
proofes
,
then
is
there
deliuered
▪
that
the
Reader
may
haue
also
heere
some
satisfaction
concerning
these
matters
.
34.
First
therefore
it
is
an
article
of
the
Romish
faith
,
that
Concil.
Basil
.
sess.
36
Concil.
Trid.
sess
.
5.
&
6
Sixt.
4.
c.
cum
praeexcelsa
.
Salmer
.
Iesuit
.
Com.
in
Rom.
5
Disp.
4●
the
Virgin
Mary
,
whom
wee
honour
as
a
blessed
woman
,
and
the
mother
of
our
Lord
,
was
conceiued
and
borne
without
the
staine
of
originall
sinne
.
This
doctrine
was
decreed
〈◊〉
an
article
of
faith
in
the
Councill
of
Basill
,
in
the
yeere
1431.
and
afterwards
was
approoued
by
the
Councill
of
Trent
,
and
by
Pope
Sixtus
the
fourth
:
yea
,
and
all
that
take
any
degree
in
the
profession
of
diuinity
in
the
vniuersity
of
Paris
,
first
,
sweare
that
they
will
defend
this
prerogatiue
of
the
Virgin
Mary
.
Now
that
this
is
a
nouelty
,
appeareth
,
first
because
it
was
not
receiued
as
an
article
of
faith
,
before
the
Councill
of
Basill
:
Secondly
,
because
the
Fathers
generally
,
either
vtterly
Chrys.
in
Mat.
hom.
45.
&
in
Ioh.
h●m.
20
Bernard
.
epist
.
174
denie
it
to
bee
a
truth
,
or
at
least
doubt
of
it
.
Saint
Chrysostome
s●●tly
denyeth
it
.
Saint
Bernard
calleth
it
in
plaine
termes
,
a
nouelty
.
Caietane
reckoneth
fifteene
fathers
to
haue
beene
of
a
contrary
opinion
,
others
two
hundreth
,
others
three
hundreth
,
as
witnesseth
Salmeron
the
Iesuite
;
and
lastly
,
Salm.
Ies.
com
.
in
Rom.
5.
disp.
51
Can.
loc.
l.
7.
c.
●
&
3
Dom.
Bannes
.
part.
1.
in
Tho.
q
1.
art
8.
dub.
5
Turrecrem
.
de
consec
.
d.
4.
nu.
2
Salm.
quosupra
.
Bell.
de
amiss
.
grat
.
&
stat.
pec
.
l.
4.
c.
15
Canus
peremptorily
affirmeth
,
that
all
the
Fathers
contradicted
it
.
And
it
is
to
be
noted
,
that
whereas
Bellarmine
produceth
twelue
Fathers
for
the
proofe
thereof
,
not
one
of
them
doe
directly
affirme
it
,
except
one
or
two
.
Thirdly
,
because
the
Elder
Schoolemen
with
one
consent
disapprooued
it
,
as
Dominicus
,
Bannes
,
Turrecremata
,
Thomas
Aquinas
,
Bonauenture
and
others
,
in
so
much
that
in
this
point
they
are
driuen
to
this
grosse
shift
That
yonger
diuines
are
more
apprehensiue
of
truths
,
then
were
the
more
ancient
Doctours
.
Bellarmine
,
I
confesse
,
in
this
point
accuseth
vs
of
slendering
their
doctrine
,
because
hee
sayth
it
was
neuer
held
in
their
Church
as
an
article
of
saith
,
as
wee
say
it
is
:
but
by
his
leaue
,
if
it
was
the
decree
of
one
Councill
,
though
not
confirmed
by
the
Pope
,
as
he
saith
the
Councill
of
Basill
was
not
,
and
was
allowed
by
another
Councill
confirmed
by
the
Pope
,
to
wit
,
the
Councill
of
Trent
,
as
an
holy
opinion
,
and
agreeable
to
the
Catholike
faith
,
and
approued
by
diuers
Popes
,
as
hee
confesseth
,
and
defended
generally
in
their
Church
,
not
onely
by
doctrine
,
but
by
a
solemne
obseruation
of
a
festiuall
day
in
memoriall
thereof
:
then
surely
it
cannot
bee
lesse
then
an
article
of
their
faith
:
or
if
that
terme
mislike
him
,
a
generall
Romish
opinion
,
which
is
enough
for
our
purpose
.
35.
Againe
,
it
is
another
article
of
the
Romish
faith
,
that
Concil.
Trid.
sess.
22.
c.
8.
&
9
that
Prophecy
,
hee
will
haue
all
the
prayers
of
the
Church
to
bee
Latin
,
and
hath
fixed
an
Anathema
vpon
euery
one
that
shall
dare
to
affirme
the
contrary
.
36.
Againe
,
it
is
another
doctrine
of
the
Romish
Religion
,
Azor.
Ies.
Instit.
mor.
p.
1.
l.
8.
c.
26
Bell.
de
verbo
di
.
l.
2.
c.
15
Azor.
quo
supra
c.
28
Ledes
.
Ies.
l.
de
diuin.
scrip
.
c.
31
nu.
4
that
the
Scriptures
in
the
Primitiue
Church
were
to
be
published
throughout
all
nations
,
and
therefore
were
made
common
by
the
three
most
common
and
famous
languages
:
and
againe
,
Wee
confesse
(
sayth
he
)
that
in
Ierome
and
Chrysostomes
times
,
the
Lay
people
were
exercised
in
reading
the
Scriptures
,
because
they
were
written
in
those
languages
which
they
vnderstood
.
And
Ledesima
another
Iesuite
,
that
the
Bible
was
translated
into
the
Latine
tongue
presently
after
the
Apostles
times
,
and
that
to
this
end
,
that
all
might
vnderstand
the
Scriptures
.
And
Espensaeus
sayth
,
that
it
is
manifest
by
the
Apostles
doctrine
,
Col.
3.
16.
and
by
the
practice
of
the
Church
,
that
the
publike
vse
of
reading
the
Scriptures
,
was
then
permitted
to
the
people
.
And
further
,
that
the
Iewes
instructed
their
children
at
fiue
yeeres
of
age
in
the
Scriptures
,
and
therefore
that
Christians
might
bee
ashamed
to
be
carelesse
therein
:
and
this
(
hee
sayth
)
was
not
onely
his
complaint
,
but
the
complaint
of
the
ancient
Fathers
.
And
lastly
,
Cornelius
Agrippa
affirmeth
,
that
it
was
a
decree
in
the
Nicene
Councill
,
that
no
Christian
should
be
without
a
Bible
.
Thus
we
haue
a
quadron
of
their
owne
Doctors
,
acknowledging
this
to
bee
a
nouelty
.
37.
Secondly
,
the
generall
consent
of
the
Fathers
demonstrate
the
same
:
for
the
Councill
of
Nice
▪
as
it
is
alledged
before
out
of
Agrippa
decreed
,
that
no
Christian
should
be
without
a
Bible
:
and
Saint
Augustine
alloweth
the
vse
of
the
Scriptures
that
they
are
not
so
hard
,
but
that
euery
one
by
his
study
and
diligence
,
may
attaine
to
so
much
knowledge
in
them
,
as
shall
further
him
in
his
saluation
:
and
Chrysostome
in
many
places
exhorteth
all
,
both
men
and
women
,
mountaines
of
the
Scriptures
,
saying
,
that
though
there
be
none
to
teach
them
.
yet
their
indeuour
shall
bee
accepted
of
God
:
and
in
another
place
hee
sayth
,
that
Plato
wrote
not
to
the
people
,
but
to
a
few
,
for
scarse
three
vnderstand
his
workes
:
but
Christ
our
Lord
wrote
by
his
Apostles
,
not
to
a
few
,
but
to
the
whole
people
.
Origen
compareth
the
Scripture
to
Iacobs
Well
,
wherein
drinke
not
onely
Iacob
and
his
children
,
that
is
,
the
learned
;
but
the
sheepe
and
oxen
,
that
is
,
the
rude
and
simple
.
Nazianzene
affirmeth
,
that
Christians
ought
to
read
the
if
through
ignorance
they
cannot
,
then
they
must
giue
eare
to
others
.
Many
other
testimonies
I
could
alledge
;
but
these
are
I
thinke
sufficient
to
shew
,
that
in
the
age
when
these
holy
men
liued
,
this
doctrine
was
neuer
hatcht
,
nor
heard
of
,
and
therefore
must
needs
bee
an
addle
egge
of
a
later
layer
.
38.
Thirdly
,
&
lastly
,
the
manifold
translations
of
the
Bibles
into
sundry
languages
proueth
the
same
;
for
to
what
end
were
they
translated
,
if
they
might
not
bee
read
?
This
Saint
Augustine
the
holy
Scripture
proceeding
from
one
tongue
,
beeing
through
the
diuers
tongues
of
interpreters
,
farre
and
wide
dispersed
abroad
,
became
knowne
to
the
Gentiles
to
their
saluation
.
And
Theodoret
as
plainely
.
The
Hebrew
bookes
were
translated
into
all
languages
,
which
are
at
this
day
vsed
in
the
world
.
Chrysostome
is
confessed
to
haue
translated
some
parts
of
the
Scriptures
into
the
Armenian
tongue
:
and
Vlphias
into
the
Gothicke
;
Charles
the
fift
caused
them
to
be
translated
into
the
French
tongue
:
and
Charles
the
great
into
the
Germane
:
&
Alfred
,
king
of
this
Island
,
the
39.
Againe
,
it
is
another
doctrine
in
the
Romish
faith
,
that
Concil.
Trid.
scss
.
24.
Cassand
.
consult
.
art.
23.
Turria
Iesuit
.
de
dogmat
.
charact.
l.
2.
●quin
.
2.
2.
q.
88
ar●
.
2.
Priests
and
Ministers
of
the
Gospell
ought
not
to
marry
,
and
that
marriage
is
an
inseparable
impediment
to
holy
orders
:
some
of
them
most
grosly
affirming
,
that
the
vow
of
single
life
is
so
essentiall
to
Priesthood
,
euen
by
the
Law
of
God
,
as
that
it
is
no
more
lawfull
for
any
person
to
permit
the
Clergy
to
marry
,
then
to
license
a
man
to
steale
.
But
they
which
speake
more
remissely
,
say
,
that
though
it
bee
a
positiue
Law
;
yet
it
is
Apostolicall
,
and
therefore
ought
to
bee
obserued
in
the
Church
,
inuiolably
;
and
the
reason
is
giuen
by
Bellarmine
;
40.
This
is
their
doctrine
,
which
to
haue
no
ground
in
marriage
of
Priests
is
not
prohibited
,
either
by
Legall
,
Euangelicall
,
or
yet
Apostolicall
authority
,
but
by
Ecclesiasticall
onely
:
another
,
that
many
hundreth
yeeres
after
the
Apostles
,
by
reason
of
want
of
others
,
Priests
were
marryed
:
another
,
that
if
wee
exclude
the
Church
Lawes
,
and
stand
onely
to
that
which
wee
haue
from
Christ
,
it
cannot
bee
prooued
by
any
reason
or
authority
,
that
speaking
absolutely
,
a
Priest
sinneth
in
marrying
,
or
that
holy
order
is
an
hinderance
to
marriage
,
either
as
it
is
an
order
,
or
as
it
is
holy
:
others
,
that
in
the
most
ancient
times
of
the
Church
,
and
after
the
Apostles
deaths
,
Priests
had
their
wiues
.
And
lastly
,
their
owne
glosse
and
marginall
obseruation
vpon
the
same
,
(
though
they
bee
now
both
made
dumbe
by
their
expurging
Index
)
speake
asmuch
:
for
in
them
we
fiude
this
proposition
:
Anciently
Priests
were
permitted
to
marry
.
41.
For
history
,
to
omit
the
Priests
and
Prophets
of
the
old
Testament
:
Peter
,
whose
successours
they
claime
to
bee
,
carryed
a
wife
about
with
him
in
his
preaching
,
which
was
put
to
death
at
Antioch
,
for
consessing
lesus
Christ
,
as
witnes
both
Clemens
Alexandrinus
,
and
Eusebius
:
which
writers
do
Boniface
,
Felix
,
Gelasius
,
and
Agapetus
were
all
sonnes
of
Bishops
:
yea
their
owne
Vicelius
reckoneth
vp
a
number
both
of
Bishops
and
Priests
,
that
in
the
Primitiue
Church
were
marryed
.
In
briefe
,
though
in
all
ages
the
Deuill
by
his
instruments
laboured
to
bring
disgrace
vpon
Gods
holy
ordinance
of
marriage
,
and
by
that
meanes
to
make
way
to
adulteries
,
fornications
,
and
vnlawfull
lusts
;
and
some
learned
and
godly
fathers
were
too
lauish
in
commending
virginity
before
marriage
;
yet
they
were
alwayes
gainsaide
by
other
some
as
learned
&
godly
as
themselues
,
whom
God
stirred
vp
for
the
desence
of
his
own
ordinance
:
neither
was
it
euer
propounded
as
a
Law
,
vntill
Pope
Siricius
time
,
who
was
the
first
that
forbad
,
and
interdicted
Priests
to
marry
;
and
afterwards
Pope
Nicholas
the
first
,
or
as
some
thinke
,
the
second
,
about
the
yeere
867
,
did
the
like
;
against
whose
proceedings
Haldericus
the
Bishop
of
Ausbrough
,
wrote
that
learned
and
pithy
Epistle
,
where
of
mention
is
made
before
:
and
yet
it
was
not
vniuersally
receiued
,
vntill
the
time
of
Pope
Calixtus
,
about
the
yeere
1108.
History
is
so
cleare
for
this
matter
,
that
it
admitteth
no
iust
exception
:
and
thus
both
by
their
owne
confessions
,
and
by
the
light
of
history
,
this
doctrine
is
conuinced
of
nouelty
.
42.
Another
article
of
the
Popes
Creede
is
concerning
Images
,
de
Ciuitate
:
who
sayth
,
that
the
Iewish
nation
worshipped
God
without
any
Image
,
&
that
they
had
no
Image
in
the
Temple
ordained
for
worship
.
Also
Iosephus
doth
write
,
that
when
Caius
the
Emperour
would
haue
caused
his
statue
to
haue
been
set
vp
by
Petroni●s
to
be
worshipped
in
the
Temple
of
Ierusalem
,
the
Iewes
had
rather
expose
themselues
to
present
death
,
then
to
admit
that
which
was
forbidden
by
the
Law
.
43
Secondly
,
in
the
age
of
Iesus
Christ
,
and
the
Apostles
,
there
was
no
precept
nor
example
for
the
worshipping
of
Images
,
nei
.
her
did
they
commend
vnto
the
Lay
people
Images
and
Pictures
,
as
fittest
bookes
for
their
capacities
,
but
the
word
preached
and
committed
to
writing
,
by
which
they
should
bee
brought
to
saluation
.
And
when
as
they
abolished
the
worship
of
Idols
,
and
brought
in
the
worship
of
the
true
God
,
wee
doe
not
read
,
that
either
they
translated
those
Idolatrous
statues
to
the
worship
of
the
true
God
,
or
substituted
other
Images
of
God
himselfe
,
for
of
holy
men
to
succeed
in
their
roome
;
but
taught
that
God
who
is
a
Spirit
,
ought
to
bee
worshipped
in
Spirit
and
truth
.
Now
surely
if
it
had
beene
so
necessary
as
the
Church
of
Rome
maketh
it
,
our
Sauiour
Christ
and
his
Apostles
would
neuer
haue
concealed
it
from
them
.
44.
Thirdly
,
the
age
also
after
the
Apostles
,
was
free
from
Images
:
for
amongst
those
Ecclesiasticall
rites
,
which
are
recorded
to
haue
been
vsed
in
the
first
300.
yeeres
after
Christ
,
there
is
not
so
much
as
any
mention
made
of
Image-worship
,
Simon
Magus
,
who
worshipped
his
Image
,
and
of
his
harlot
Selene
;
and
the
Disciples
of
Basilides
,
whom
Irenaeus
affirmeth
to
haue
vsed
Images
,
and
Paul
,
Homer
and
Pithagoras
,
&c.
as
testifyeth
Saint
Augustine
:
but
the
true
Clemens
Alexandrinus
,
and
Origen
;
the
one
whereof
liued
first
preaching
of
the
Gospell
,
there
was
no
publike
vse
of
Images
in
the
Church
.
45.
Fourthly
,
in
the
next
age
of
the
Church
,
after
the
three
hundreth
yeere
that
Images
were
not
approued
,
wee
haue
the
witnesse
of
the
Councill
of
Eliberis
,
which
decreed
no
Image
should
bee
made
in
the
Church
,
lest
that
should
be
adored
which
is
painted
on
walles
:
and
of
Ierome
,
who
affirmed
that
it
was
condemned
of
all
ancient
Fathers
:
and
of
Origen
,
who
called
that
worship
,
a
foolish
and
adulterous
profanation
:
and
of
Epiphanius
,
who
finding
a
painted
Image
in
a
Church
,
rent
it
downe
,
and
said
that
it
was
against
the
authority
of
the
Scripture
,
that
any
Image
should
bee
in
the
Church
:
and
of
Augustine
,
who
46.
Lastly
,
it
is
a
knowne
and
confessed
truth
,
that
Images
were
neuer
generally
receiued
&
inioyned
vpon
the
Church
,
vntill
the
second
Nicene
Council
which
was
eight
hundreth
yeeres
after
Christ
:
and
also
that
the
decree
of
that
Councill
was
abrogated
by
another
Councill
held
at
Frankeford
,
not
long
after
;
so
that
it
is
manifest
,
that
the
petigree
of
this
bastard
is
of
no
great
continuance
,
not
fetched
from
the
Primitiue
Church
,
which
is
the
thing
we
haue
in
hand
to
prooue
,
but
springing
vp
in
the
more
corrupt
times
,
when
superstition
had
darkned
the
light
of
true
Religion
,
and
almost
banished
it
out
of
the
world
.
47.
Another
article
of
their
Religion
is
,
that
the
Pope
hath
Paul
,
Let
euery
soule
bee
subiect
to
the
higher
powers
.
Chrysostome
and
Occumenius
write
thus
:
That
whether
it
bee
a
Priest
,
or
a
Monke
,
or
an
Apostle
,
hee
must
bee
subiect
to
the
ciuill
Magistrate
:
for
this
subiection
doth
not
ouerthrow
piety
:
and
if
an
Apostle
,
then
the
Pope
:
as
Aeneas
Siluius
who
was
after
a
Pope
himselfe
,
inferreth
:
yea
Espensaeus
goeth
further
,
and
sayth
,
that
not
onely
Chrysostome
,
but
Theodoret
,
Theophilact
,
and
all
the
Greeke
Doctours
:
and
in
the
Latine
Church
,
Saint
Gregory
,
and
Saint
Bernard
did
from
that
place
teach
,
that
eueryl
Apostle
,
and
Prophet
,
and
Priest
,
was
commanded
to
acknowledge
subiection
vnto
Emperours
.
Saint
Ambrose
sayth
plainely
,
that
Church
lands
,
and
Church
men
themselues
did
pay
tribute
to
the
Emperour
;
and
if
tribute
,
then
subiection
:
Saint
Augustine
sayth
,
that
it
is
generale
pactum
societatis
humanae
,
abedire
Regibus
suis
:
The
generall
couenant
and
bond
of
humane
societie
,
to
obey
Kings
.
If
the
Pope
then
bee
a
man
,
by
Saint
Augustines
ouer
all
men
is
committed
by
GOD
,
Dominorum
meorum
pietati
,
to
the
piety
of
my
Lords
:
where
hee
not
onely
subiecteth
all
,
none
excepted
to
the
Imperiall
power
:
but
also
calleth
the
Emperour
his
Lord
:
but
now
the
Pope
is
the
Emperours
Lord
,
and
not
the
Emperour
48.
For
particulars
,
one
part
of
this
supremacy
is
,
that
the
Pope
is
absolutely
aboue
a
Councill
,
which
notwithstanding
Chalcedon
,
Africke
,
Mileri
,
and
Constantinople
vtterly
withstood
and
interdicted
.
A
third
is
,
that
peculiar
cases
of
conscience
should
bee
reserued
to
the
Popes
consistory
,
which
their
owne
Salmeran
confesseth
Nauclerus
,
Sigibert
with
others
.
A
fift
,
authority
to
depose
Aeneas
Siluius
,
Victorine
,
and
Cardinall
Cusanus
.
Lastly
,
a
seuenth
,
the
fountaine
of
Episcopall
Iurisdiction
,
challenged
to
reside
in
the
Pope
alone
,
and
from
him
to
bee
imparted
to
other
Bishops
at
his
pleasure
,
which
was
a
doctrine
not
known
in
Saint
Cyprians
time
,
nor
in
Saint
Ieromes
as
hath
beene
shewed
before
.
In
a
word
there
is
no
colour
of
antiquity
for
any
part
of
this
transcendent
Iurisdiction
,
and
yet
the
very
soule
and
life
of
Popery
consisteth
therein
.
49.
Of
the
same
stampe
is
their
doctrine
of
receiuing
the
in
the
Primitiue
Church
both
kinds
were
receiued
,
and
that
this
custome
of
one
kinde
onely
came
afterward
in
:
and
the
other
striketh
with
anathema
,
all
them
that
shall
say
that
the
Catholike
Church
hath
not
altered
this
custome
vpon
iust
causes
:
by
which
words
it
confesseth
,
that
there
is
an
alteration
of
ancient
custome
;
now
what
the
causes
were
of
this
alteration
,
I
will
not
here
report
,
let
the
Reader
behold
them
in
Bellarmine
,
Gerson
and
Lyranus
,
and
wonder
that
Christs
ordinance
,
&
the
generall
custome
of
the
primitiue
Church
should
be
altered
&
annihiled
vpon
so
sleight
,
friuolous
and
foolish
grounds
:
adde
vnto
these
Councils
the
wirnesse
of
their
owne
Cassander
,
who
directly
affirmeth
,
that
this
custome
of
communicating
vnder
one
kinde
,
inuaded
not
the
Latin
Church
,
vntill
the
yeere
of
our
Lord
,
1300.
To
the
same
purpose
might
bee
alledged
their
owne
ancient
Lyturgies
,
the
decrees
of
their
owne
Popes
,
and
the
generall
doctrine
of
their
schoole
,
and
lastly
,
the
consent
of
Fathers
,
all
which
doe
most
clearly
proue
this
doctrine
to
be
a
nouelty
,
if
not
an
heresie
:
Gelasius
,
Gregory
the
great
,
and
Gregory
the
third
,
doe
all
directly
conclude
the
same
doctrine
:
yea
the
last
of
the
foure
commandeth
,
that
Durand
,
Biell
,
Caietane
,
doe
with
one
consent
auouch
,
that
all
without
exception
,
were
to
drinke
of
the
cup
;
because
God
is
no
respecter
of
persons
,
and
that
this
custome
of
communicating
with
both
kindes
,
indured
long
in
the
Church
.
And
whereas
Thomas
Aquinas
sayth
,
that
to
auoid
irreuerence
it
is
wisely
obserued
in
certaine
Churches
,
that
the
blood
should
not
be
receiued
of
the
people
,
but
of
the
Priests
onely
.
It
is
to
bee
marked
,
first
,
that
hee
sayth
in
certaine
Churches
,
by
which
he
confesseth
,
that
it
was
not
vniuersally
receiued
in
his
dayes
:
and
secondly
,
that
it
is
wisely
obserued
,
by
which
hee
insinuates
,
that
before
time
it
was
not
obserued
,
but
indiscreetly
neglected
.
50.
Lastly
,
for
the
Fathers
,
it
would
bee
too
tedious
to
recite
all
their
testimonies
,
onely
therefore
I
referre
the
Reader
to
the
places
quoted
in
the
margent
;
or
if
he
desire
to
behold
at
one
view
all
their
opinions
,
to
Plesseis
first
booke
,
&
tenth
Chapter
of
the
Masse
,
where
he
shall
finde
a
whole
catalogue
of
them
:
I
will
content
my selfe
with
one
onely
saying
of
Chrysostome
,
in
his
eighteenth
Homily
,
vpon
the
first
to
the
Corinthians
,
hee
thus
writeth
:
Sometime
there
is
no
difference
betwixt
the
Priest
and
the
people
,
as
to
wit
,
at
the
receiuing
of
the
sacred
mysteries
;
for
all
are
admitted
to
them
alike
:
for
though
in
the
old
Testament
it
was
not
lawfull
for
the
people
to
eat
of
the
same
things
with
the
Priests
:
yet
the
matter
is
otherwise
now
:
for
one
body
,
and
one
cup
is
propounded
vnto
all
.
This
doctrine
therefore
is
an
Innouation
by
the
iudgement
of
all
these
.
51.
Transubstantiation
commeth
in
the
next
place
,
which
Tonstal
.
de
verit
.
corp.
&
sang
.
pag.
46
Bi●l
.
Canon
.
lect.
41.
Lumbard
.
l.
4.
9.
distinct.
2.
a.
Bell.
de
Euchar.
l.
3.
c.
23.
which
was
in
the
yeere
1215.
Transubstantiation
was
no
doctrine
of
faith
,
and
that
it
was
free
for
all
men
,
till
that
time
to
follow
their
owne
coniecture
,
as
concerning
the
manner
of
of
the
presence
.
Lumbard
also
sayth
,
that
he
is
not
able
to
define
what
manner
of
conuersion
is
in
the
Sacrament
:
and
Bellarmine
himselfe
confesseth
,
that
the
name
transubstantiation
,
was
first
found
out
,
and
brought
into
the
world
by
the
Laterane
Councill
:
though
hee
labour
to
proue
that
the
thing
it selfe
was
beleeued
long
before
.
And
thus
howsoeuer
this
bastard
Babe
was
borne
before
,
yet
it
is
not
denyed
but
that
it
was
then
Christened
.
52.
And
how
long
before
was
it
borne
I
pray
you
?
Marry
Bellarmine
alledgeth
two
Councils
,
both
held
at
Rome
;
one
vnder
Nicholas
the
second
:
the
other
vnder
Gregory
the
seuenth
:
in
both
which
Berengarius
was
constrained
to
abiure
his
heresie
(
as
he
calleth
it
)
and
to
subscribe
to
this
article
,
that
the
bread
and
wine
after
consecration
,
are
changed
into
the
very
body
and
blood
of
Christ
:
but
concerning
the
Councill
,
vnder
Gregory
the
seuenth
,
wee
haue
iust
causes
to
doubt
whether
there
were
any
such
or
no
:
first
,
because
the
acts
of
53.
As
for
the
opinion
of
the
Church
,
from
the
firstage
of
it
,
vntill
these
times
,
thogh
Bellarmine
produceth
many
testimonies
l.
2.
c.
2.
See
Doctour
white
,
pag.
347.
of
the
Fathers
,
yet
either
they
are
counterfeit
,
or
little
to
the
purpose
,
or
at
least
wise
misapplied
&
vnderstood
:
whereas
the
testimonies
of
the
same
Fathers
,
&
others
produced
by
vs
against
this
doctrine
,
are
so
plaine
,
direct
and
peremptory
,
that
by
no
sound
reason
they
can
be
auoided
.
I
may
not
ouer-burden
the
Reader
with
a
repetition
of
them
,
they
may
finde
them
els-where
at
large
discoursed
:
so
that
thogh
the
iust
time
cannot
bee
assigned
when
this
errour
sprung
in
the
Church
:
yet
it
is
a
nouell
doctrine
,
borne
since
the
purer
times
of
the
Gospell
,
and
growing
in
stature
and
strength
till
the
Laterane
Councill
,
and
then
taking
it
name
and
full
perfection
.
54.
Their
priuate
Masses
may
be
ranked
in
the
next
place
,
Gabriel
Piel
,
who
sayth
,
consecration
in
the
Eucharist
is
ordained
for
the
vse
,
which
is
,
the
eating
of
it
,
as
vnto
the
next
end
after
a
sort
:
yet
it
is
sufficient
for
our
purpose
,
that
he
confesseth
that
it
is
a
variation
from
the
first
institution
,
and
therefore
without
question
an
Innouation
.
55.
Secondly
,
that
it
is
contrary
to
the
doctrine
and
practice
of
the
Apostles
,
appeareth
by
this
,
because
the
Apostle
Saint
Paul
sometimes
calleth
the
ministration
of
the
Sacrament
,
a
breaking
of
bread
,
and
that
through
housholds
.
By
which
Sometimes
the
communion
or
communication
of
the
body
and
blood
of
Christ
.
Yea
the
Apostle
sayth
plainly
,
that
wee
that
are
many
,
are
one
bread
,
and
one
body
;
because
wee
are
partakers
of
one
bread
;
but
if
it
bee
priuate
,
then
there
is
no
communion
,
neither
are
there
many
,
and
neither
is
the
bread
which
is
made
of
many
graines
of
corne
,
nor
the
wine
crushed
out
of
many
grapes
,
a
representation
of
the
mysticall
body
of
Christ
,
(
as
all
diuines
confesse
)
aswell
as
of
the
naturall
:
if
there
bee
no
mysticall
body
,
that
is
,
no
Congregation
to
participate
.
Lastly
,
Chrysostome
writing
56.
Thirdly
,
what
the
example
of
the
Primitiue
Church
was
after
the
Apostles
,
the
ancient
Lyturgies
then
in
vse
doe
declare
:
in
none
of
which
can
wee
finde
any
colour
for
this
practice
:
which
euidence
caused
iudicious
Cassander
to
confesse
Chrysostomes
,
Ambroses
,
Gregories
,
and
such
like
:
yea
the
Canon
of
the
Romish
masse
it selfe
is
against
this
errour
:
for
it
is
said
there
:
As
many
of
vs
haue
beene
partakers
:
and
Blesse
O
Lord
these
Sacraments
to
vs
,
which
wee
haue
receiued
.
Now
how
can
this
bee
said
without
mockage
,
when
there
is
none
present
but
the
Priest
.
57.
But
besides
those
Lyturgies
,
wee
haue
the
plaine
testimonies
of
ancient
Fathers
:
one
Chrysostome
for
breuities
sake
The
dayly
oblation
(
sayth
he
)
is
made
in
vaine
,
when
there
is
none
to
participate
:
and
again
,
Whosoeuer
is
not
partaker
of
the
mysteries
,
stand
by
as
a
foolish
and
wicked
man
.
This
is
flat
contrary
to
the
Romish
practice
,
where
the
Priest
masseth
alone
,
&
the
people
kneele
,
by
knocking
,
their
brests
,
and
lifting
vp
their
eyes
to
their
breaden
God
:
you
see
then
there
was
no
such
custome
in
Chrysostomes
time
:
and
this
further
may
bee
confirmed
by
the
tenth
Canon
of
those
that
are
called
Apostolicall
,
which
doth
forbid
any
to
be
present
,
but
such
as
doe
communicate
;
saying
,
that
they
are
disturbers
of
the
order
of
the
Church
:
the
same
Canon
also
is
Antioch
,
cap.
2.
And
in
the
Councill
Nax●●tense
,
it
is
said
,
that
it
is
a
ridiculous
thing
to
murmure
to
the
walles
,
that
which
should
belong
to
the
people
.
Bellarmine
himselfe
acknowledgeth
,
that
it
is
a
more
perfect
and
lawfull
Masse
,
where
communicants
are
present
,
then
where
they
are
absent
:
&
so
doth
Cardinal
Humbertus
and
Walasred
;
all
which
laide
together
caused
Erasmus
and
Cassander
in
expresse
words
to
affirme
this
practice
to
bee
a
nouelty
,
not
instituted
by
Christ
,
nor
vsed
either
in
the
Apostles
times
,
or
in
the
Primitiue
Church
.
58.
The
next
point
may
bee
touching
the
sacrifice
in
the
59.
If
they
obiect
,
that
though
a
sacrifice
bee
not
mentioned
,
yet
it
was
acted
both
because
Melchizedek
was
a
type
of
Christ
,
and
he
offered
bread
and
wine
,
and
also
because
these
words
,
Hoc
facite
,
Doe
this
:
asmuch
as
Sacrificate
,
sacrifice
:
I
answere
,
that
neither
did
Melchizedek
offer
bread
and
wine
;
but
brought
it
foorth
onely
to
the
refreshing
of
Abraham
,
and
his
fellowers
;
as
the
Chaldy
Paraphrase
,
the
Greeke
interpretours
.
Iosephus
,
Cyprian
,
and
Chrysostome
doe
interpret
the
place
;
and
the
words
themselues
in
the
originall
,
doe
import
:
neither
doth
the
verbe
facere
signifie
to
sacrifice
in
that
place
,
seeing
as
euery
schoole-boy
knoweth
,
then
it
should
bee
construed
with
an
Ablatiue
,
and
not
with
an
Accusatiue
case
,
as
heere
it
is
:
and
this
they
themselues
doe
euidently
prooue
,
when
they
cannot
agree
among
themselues
,
in
which
action
of
the
Sacrament
consisteth
the
essence
,
and
perfection
of
this
sacrifice
:
whether
in
the
eleuation
,
which
Sotus
thought
to
belong
vnto
it
:
or
in
the
consecration
,
as
Suares
;
or
in
the
oblation
,
as
Ecchius
;
or
in
the
intinction
,
as
Canus
;
or
in
the
dispensation
and
distribution
,
as
others
;
or
in
the
consumption
,
as
Bellarmine
,
and
Ledesima
:
and
so
they
know
not
where
to
fixe
the
center
thereof
,
hauing
indeed
no
footing
in
the
whole
circle
of
our
Sauiours
example
.
60.
And
as
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vsed
by
Saint
Luke
,
Genebrard
.
in
Lyturg.
Apostol.
c.
7.
Leuit.
23.
16.
the
Leuitical
Law
God
commanded
Cakes
of
new
corne
to
be
offered
vpon
the
day
of
Pentecost
,
which
is
there
called
,
A
new
offering
:
therefore
the
Apostles
sung
the
first
Masse
vpon
that
great
day
of
Pentecost
,
Act.
2.
and
that
Iames
being
Bishop
of
Hierusalem
,
was
the
chiefe
actour
therein
.
This
is
so
grosse
,
that
it
needs
no
refutation
;
and
it
sheweth
plainely
the
point
I
ayme
at
,
that
there
is
no
colour
for
their
Masse
in
the
new
Testament
,
seeing
they
are
constrained
to
fetch
it
out
of
the
old
,
especially
by
so
ridiculous
and
strange
a
deduction
.
61.
Secondly
,
if
wee
consult
with
the
primitiue
and
pure
antiquity
,
wee
shall
neuer
finde
any
iust
testimony
for
the
Romish
propitiatory
sacrifice
,
for
the
expiating
,
and
purging
away
of
sinnes
:
for
albeit
the
Fathers
doe
often
call
this
Sacrament
a
sacrifice
,
yet
their
meaning
is
not
that
it
is
a
true
,
proper
,
and
reall
sacrifice
,
but
onely
either
a
commemoration
,
and
representation
of
the
sacrifice
of
Christ
,
finished
on
the
Crosse
,
or
an
application
,
and
obsignation
of
the
same
to
the
faithfull
receiuers
:
which
to
bee
their
intendment
,
may
be
gathered
,
first
,
from
their
owne
testimonies
,
which
are
so
cleare
and
direct
,
that
I
shall
not
need
,
saue
to
referre
the
Reader
to
the
places
quoted
in
the
margent
.
And
secondly
,
by
that
which
is
offered
and
consecrated
by
the
Priest
,
is
called
a
sacrifice
and
oblation
,
because
it
is
a
commemoration
and
representation
of
the
true
sacrifice
,
made
vpon
the
altar
of
the
Crosse
.
And
thirdly
,
by
their
constant
ascription
to
the
sole
sacrifice
of
Christ
,
the
onely
power
of
propitiation
and
satisfaction
for
sinnes
:
which
if
it
be
true
,
then
when
they
call
the
Masse
,
A
propitiatory
sacrifice
,
they
must
of
necessity
vnderstand
not
a
reall
sacrifice
,
but
onely
a
representation
,
and
application
of
that
onely
true
sacrifice
on
the
Crosse
,
besides
which
there
is
no
other
externall
and
corporall
sacrifice
in
those
things
which
are
wrought
by
the
fingers
,
or
done
without
a
man
,
are
not
true
sacrifices
.
62.
Lastly
,
if
it
bee
granted
,
that
many
of
the
ancients
did
speake
of
a
proper
and
true
sacrifice
,
yet
the
theatricall
pageant
of
the
Romish
Masse
cannot
bee
vnderstood
by
them
,
both
because
in
the
ancient
description
of
the
rites
and
orders
of
the
Church
,
found
in
Iustine
Martyr
,
Dionysius
,
Chrysostome
,
63.
The
fire
of
Romish
Purgatory
is
a
bird
of
the
same
Greg.
Valent.
lib.
de
Purgat
.
Bell.
de
Purgat
.
l.
1.
c.
3.
Concil.
Trid.
Sess.
sub
Pio
4.
of
faith
,
and
is
thus
described
:
A
fire
of
hell
adioyning
to
the
place
of
the
damned
,
wherein
the
soules
of
the
faithfull
departing
in
the
guilt
of
veniall
sinnes
,
or
for
the
more
full
satisfaction
of
mortall
sinnes
already
remitted
,
are
tormented
:
which
is
nothing
differing
from
the
punishment
of
the
damned
,
in
respect
of
the
extremity
of
the
paine
,
but
onely
in
respect
of
continuance
of
time
:
the
confession
of
this
Purgatory
(
sayth
Bellarmine
)
is
a
part
of
the
Catholike
faith
,
and
it
is
decreed
by
the
Council
of
Trent
,
to
the
same
purpose
.
64.
Concerning
this
Purgatory
,
if
wee
consult
with
the
places
of
the
scripture
,
alledged
by
them
for
the
maintenance
thereof
,
wee
shall
find
them
either
friuolously
,
or
falsly
produced
:
for
either
they
are
allegories
,
which
can
affoord
no
strong
conclusion
in
reasoning
:
or
they
are
vtterly
of
another
sense
,
except
they
bee
wrung
and
stretched
beyond
their
●ether
,
which
to
bee
true
may
appeare
;
First
,
because
none
of
them
directly
say
,
that
there
is
a
Purgatory
:
secondly
,
the
consequence
extracted
from
them
,
is
of
so
ambiguous
an
Interpretation
,
that
if
one
interpreter
conceiue
them
that
way
,
two
are
of
a
contrary
iudgment
:
thirdly
,
because
they
crosse
one
another
Iansen
.
concord
.
in
locum
.
Suarez
tom
.
4.
in
Thom.
disput.
45
Maldon
.
in
loc.
Perer.
in
Gen.
6.
13.
in
the
Interpretation
of
them
,
as
for
example
,
Bellarmine
obiects
,
Mat.
5.
25.
which
Iansenius
interprets
cleane
in
another
sense
,
so
Mat.
5.
22.
produced
by
Bellarmine
,
is
confuted
by
Suarez
,
and
Maldonate
,
so
1.
Cor.
3.
2.
is
not
vnderstood
of
Purgatory
,
by
Pererius
,
and
so
of
all
the
rest
:
now
how
can
an
article
of
faith
bee
built
out
of
these
texts
,
when
neither
the
words
themselues
doe
plainly
affirme
it
,
nor
by
necessary
consequence
either
in
the
opinion
of
Fathers
,
or
ioynt
iudgement
of
their
owne
Doctours
,
it
can
bee
deduced
from
them
:
and
thus
there
is
no
fewell
for
this
fire
to
bee
found
in
Scripture
diuine
.
Nazian.
in
laud.
Caesar
.
Ambros
.
de
obitu
Theodo●
.
&
Valentinii
.
Aug.
confess
.
l.
9.
c.
13.
65.
Touching
Councils
it
is
to
be
noted
,
first
,
that
the
ancientest
Councill
,
which
is
alledged
for
the
proofe
hereof
,
is
the
third
Councill
of
Carthage
,
which
was
about
the
yeere
,
398.
Secondly
,
the
most
of
them
speake
not
of
Purgatory
,
but
of
prayer
for
the
dead
,
which
might
bee
done
,
and
was
done
,
without
any
conceit
of
Purgatory
:
for
they
prayed
for
them
of
whose
present
possession
of
Heauen
,
they
doubted
not
,
as
hath
beene
shewed
before
.
Thirdly
,
that
the
first
Councils
alledged
to
mention
Purgatory
,
and
decree
it
for
a
doctrine
66.
Lastly
,
concerning
the
Fathers
it
cannot
bee
denyed
,
but
that
many
of
them
speake
of
a
purging
fire
:
but
it
is
to
be
obserued
in
them
,
that
they
most
of
them
,
intended
not
the
Basill
,
Ambrose
,
Hilary
,
Origen
,
Lactantius
,
and
Ierome
,
all
alledged
by
Bellarmine
doe
euince
,
if
wee
will
either
examine
them
,
by
the
contexts
of
the
places
themselues
,
or
giue
credit
to
their
owne
Doctors
,
so
expounding
them
;
or
Irenaeus
,
Iustine
Martyr
,
Tertullian
,
Origen
,
Lactantius
,
Clements
,
&
many
others
of
the
greatest
ancients
.
Againe
,
it
is
to
bee
obserued
,
that
Augustine
,
whom
they
challenge
for
the
greatest
patrone
of
this
fire
,
yet
defineth
nothing
determinately
of
it
,
but
speaketh
doubtingly
,
and
problematically
;
and
if
he
affirme
it
in
some
one
place
,
he
leaueth
it
in
suspense
in
others
,
and
vtterly
denyeth
it
in
a
third
:
as
for
example
,
in
his
Enchiriden
he
speaketh
Aug.
Enchir.
c.
69.
Idem
de
verbis
Apost.
serm.
18.
thus
waueringly
:
Such
a
thing
is
not
incredible
to
bee
after
this
life
,
but
whether
it
be
or
no
,
it
may
be
doubted
:
and
in
a
sermon
hee
seemeth
vtterly
to
deny
it
,
when
hee
sayth
:
There
are
two
places
,
and
there
is
not
a
third
,
we
are
ignorant
of
a
third
,
yea
we
finde
in
the
Scripture
that
there
is
none
such
.
Againe
,
it
is
to
bee
obserued
,
that
those
Fathers
which
doe
patronize
this
Purgatory
,
yet
propound
it
not
as
an
article
of
faith
,
but
as
a
free
opinion
to
bee
receiued
or
contradicted
,
as
men
thought
good
,
or
saw
reason
;
and
these
also
were
none
of
the
most
ancient
:
For
Bellarmine
climmeth
no
higher
for
it
,
then
to
Athanasius
Basill
,
and
Gregory
Nazianzene
:
for
as
for
Dyonisius
,
all
knew
him
to
bee
a
counterfeit
;
but
those
liued
after
the
age
of
the
Primitiue
Church
:
as
for
those
Fathers
which
liued
in
those
purer
times
,
there
is
not
a
sillable
found
in
them
for
the
defence
thereof
.
Lastly
,
it
is
not
to
bee
forgotten
,
that
their
owne
Roffensis
doth
auerre
,
that
whoseeuer
Rossens
.
art.
18.
contra
Luther
.
shall
read
the
Greeke
Fathers
,
shall
finde
none
,
or
very
rare
mention
of
Purgatory
;
and
that
all
the
Latine
Fathers
,
did
not
at
the
first
apprehend
it
:
and
that
it
was
not
a
long
time
vniuersally
beleeued
in
the
Church
,
but
came
in
by
little
and
little
.
These
things
laide
together
,
doe
demonstratiuely
shew
,
that
Romish
Purgatory
,
was
not
an
article
of
faith
in
the
Primitiue
Church
,
but
a
late
deuice
,
brought
in
by
a
vaine
feare
,
and
false
and
lying
apparitions
,
and
maintained
euer
after
by
the
smell
of
gaine
and
profit
,
which
●accreweth
thereby
to
the
Popes
purse
,
and
for
the
maintenance
of
his
pompe
and
pride
,
which
otherwise
would
soone
fall
to
the
ground
.
67.
Lastly
,
to
tye
vp
for
breuities
sake
many
points
in
one
68.
So
auricular
confession
is
of
like
nature
with
the
former
:
Synod
.
Cabilon
.
2
c.
3●
.
Maldonat
.
Sum.
q.
20.
art.
1.
in
respect
of
the
priuatenesse
;
for
Maldonate
a
Iesuite
confesseth
,
that
for
a
long
time
in
the
Primitine
Church
,
there
was
none
but
publike
confession
:
thirdly
,
in
respect
of
the
exact
enumeration
of
all
finnes
,
with
the
circumstances
,
which
implyeth
an
impossibility
:
for
their
owne
Rhenanus
confesseth
,
that
deuterosis
,
or
late
inuention
of
the
Schoolemen
:
neither
indeed
can
a
patterne
bee
giuen
of
it
in
all
antiquity
:
And
lastly
,
in
respect
of
the
merite
,
which
by
the
Church
of
Rome
,
i●
ascribed
to
the
very
act
done
thereof
,
of
which
there
is
not
the
least
mention
in
any
of
the
Ancients
:
In
a
word
what
need
wee
seeke
further
,
seeing
wee
haue
the
free
confession
of
their
Glosse
vpon
Gratian
,
who
affirmeth
,
that
this
auriculaer
confession
is
more
truely
saide
to
haue
beene
ordained
by
a
tradition
of
the
Church
,
then
by
any
authority
,
either
of
the
old
or
new
Testament
.
69.
So
the
exact
number
of
seuen
Sacraments
,
which
is
an
Bulla
p●i
quart
.
pro
forma
Iuramenti
,
annexed
to
the
Councill
of
Trent
.
Concil.
Trid.
sess.
7.
can
.
1.
Suarez
Ies.
tom:
3.
disput.
12.
sect.
1.
Cassand
.
consult
.
art.
13.
article
of
the
Trentish
Creede
,
fortifyed
with
the
greatest
curse
against
all
that
shall
say
,
that
there
are
either
more
or
fewer
,
is
indirectly
confessed
to
bee
a
nouelty
,
by
the
Iesuite
Suarez
;
for
hee
sayth
,
that
the
Council
of
Florence
did
but
insinuate
this
truth
,
and
the
Councill
of
Trent
did
expressely
define
it
,
by
which
it
is
euident
,
that
it
was
but
an
insinuation
,
in
the
Councill
of
Florence
,
and
no
article
of
faith
,
till
the
Councill
of
Trent
,
and
therefore
an
Innouation
:
And
directly
by
Cassander
,
who
sayth
,
that
vntill
the
dayes
of
Peter
Lumbard
,
wee
shall
scarce
finde
any
author
,
who
set
downe
a
certaine
and
definite
number
of
Sacraments
:
and
to
put
the
matter
out
of
doubt
,
it
is
confessed
that
this
truth
,
(
as
they
call
it
)
is
not
found
in
the
Scripture
,
but
founded
vpon
Ecclesiasticall
tradition
:
stir
vp
the
grace
that
was
in
him
,
which
was
giuen
to
him
by
prophecy
,
with
the
imposition
of
hands
of
the
Eldership
.
Here
indeed
is
grace
giuen
to
Timothy
at
his
ordination
:
but
first
,
it
could
not
bee
sauing
grace
,
because
hee
was
before
that
conuerted
,
and
beleeued
,
as
it
appeareth
,
Acts
16.
but
rather
is
to
bee
thought
to
bee
the
extraordinary
gift
of
the
holy
Ghost
,
as
Saint
Paul
plainly
insinuateth
,
2.
Tim.
1.
And
secondly
,
though
it
should
bee
sauing
grace
,
yet
it
is
not
promised
to
all
others
,
though
it
were
then
giuen
to
Timotheus
,
neither
were
all
that
receiued
holy
orders
,
partakers
thereof
:
for
then
Nicholas
the
Deacon
should
haue
beene
sanctified
being
an
hypocrite
.
Who
seeth
no●
then
now
weakely
hee
hath
prooued
this
to
bee
a
Sacrament
out
of
holy
Scriptures
;
and
this
may
seeme
for
a
taste
of
the
rest
of
his
proofes
,
which
are
most
of
them
of
the
like
nature
.
70.
Againe
,
the
doctrine
of
Indulgences
,
to
wit
,
that
the
Peter
Lumbard
that
came
after
,
who
all
speake
of
satisfaction
and
penance
,
and
commutation
,
and
relaxation
of
penance
,
but
yet
haue
not
a
word
of
these
Romish
Indulgences
:
whereas
if
they
had
beene
then
extant
,
they
would
neuer
haue
passed
them
ouer
in
silence
,
especially
in
the
discoursing
vpon
these
points
,
whereupon
they
haue
their
necessary
dependance
.
Viega
de
iustific
.
l.
●
▪
c.
8.
Bel.
de
liber
.
Arbit
.
l.
6.
c.
5.
Staplet
.
prompt
:
fer.
5.
●o●
.
pa●s
.
Ambros
.
super
Psal.
118.
ser.
20
Aug.
confess
l.
9.
c.
13.
&
in
Psal.
142.
71.
Last
of
all
,
their
doctrine
,
touching
merite
of
workes
,
may
bee
branded
with
the
same
marke
.
For
first
,
though
the
word
merite
bee
often
vsed
by
the
Fathers
,
yet
ordinarily
it
is
not
taken
in
that
sense
,
which
the
Romanists
vse
it
in
,
as
witnesse
both
Bellarmine
,
and
Viega
,
and
Stapleton
:
and
if
they
did
not
,
yet
manifold
examples
out
of
their
owne
writings
,
would
prooue
to
be
true
:
Secondly
,
the
full
streame
of
their
doctrine
doth
make
against
the
proud
conceit
of
merite
:
for
they
ascribe
all
to
Gods
mercy
,
and
Christs
merits
,
esteeming
their
owne
best
workings
and
sufferings
,
vnworthy
of
the
euerlasting
good
workes
are
absolutely
good
,
and
truely
,
and
properly
meritorious
,
and
fully
worthy
of
eternall
life
.
Let
their
books
be
viewed
,
and
nothing
can
bee
more
apparantly
cleare
then
this
is
.
Thirdly
,
the
termes
of
congruity
,
and
condignity
,
were
deuised
but
of
late
dayes
,
by
the
subtill
Schoolemen
,
who
notwithstanding
could
not
agree
among
themselues
,
touching
the
true
definition
&
distinction
of
their
own
books
,
by
which
72.
Thus
wee
haue
sixteene
points
,
wherein
the
new
Romish
MOTIVE
XII
.
¶
That
Church
which
maintaineth
it selfe
,
and
the
Religion
professed
by
it
,
and
seeketh
to
disaduantage
the
aduersaries
by
vnlawfull
vniust
,
and
vngodly
meanes
,
cannot
bee
the
true
Church
of
God
,
nor
that
Religion
the
truth
of
God
,
by
the
grounds
whereof
they
are
warranted
to
act
such
deuilish
practices
:
but
such
is
the
practice
of
the
Romist
Church
,
and
therfore
neither
their
Church
,
nor
their
Religion
can
be
of
God
.
IT
is
a
wonder
to
see
what
deuises
,
sleights
,
impostures
,
and
deuilish
practices
the
Romanists
haue
,
and
now
at
this
day
doe
more
then
euer
vse
,
to
vphold
their
rotten
Religion
,
&
to
ensnare
mens
minds
with
the
forlorne
superstition
,
their
kingdome
being
ready
to
fall
,
they
care
not
with
what
props
they
vnder-shore
it
,
and
the
truth
preuailing
against
them
,
they
care
not
with
what
engines
,
though
fetched
from
hell
it selfe
,
they
vndermine
it
,
so
that
they
may
any
wayes
batter
the
walles
,
or
shake
the
foundation
thereof
.
My
purpose
is
in
this
Chapter
to
discouer
some
of
the
Sathanicall
practices
of
these
subtle
Enginers
,
I
meane
,
the
Iesuites
and
Priests
,
and
other
rabble
of
Romish
proctors
:
It
is
not
possible
to
reckon
them
vp
all
,
being
so
many
and
various
:
such
therefore
(
God
willing
)
shall
be
heere
discouered
,
as
are
for
villany
most
notorious
,
for
impudency
most
shamelesse
,
and
for
certainty
most
perspicuous
;
and
by
them
let
the
Christian
Reader
that
loueth
the
truth
,
iudge
of
their
Religion
and
Church
,
what
it
is
.
2.
The
first
proposition
of
this
argument
is
grounded
vpon
Euill
is
not
to
bee
done
,
that
good
may
come
of
it
:
and
therefore
they
which
shall
doe
so
,
Saint
Paul
sayth
,
Their
damnation
is
iust
:
whence
it
followeth
,
that
deuilish
and
mischieuous
practices
,
vndertaken
for
defence
of
Religion
,
and
warranted
by
the
grounds
thereof
,
doe
both
argue
a
rotten
Religion
;
(
for
like
mother
,
like
daughter
,
according
to
the
Prouerbe
:
)
and
also
prooue
the
professours
and
practicers
thereof
to
bee
lyable
to
the
iust
damnation
,
alloted
by
the
Spirit
of
God
to
such
wicked
persons
:
there
is
no
cuasion
from
this
conclusion
,
except
they
say
that
their
practices
are
not
euill
;
which
whether
they
bee
or
no
,
the
particulars
of
the
second
proposition
,
shall
propound
to
the
iudgement
of
him
that
will
with
an
indifferent
eye
looke
vnto
them
,
and
so
I
leaue
this
first
proposition
,
fortified
with
three
strong
rampiers
of
Nature
,
Reason
,
and
Religion
;
and
come
to
the
second
,
wherein
the
pith
and
marrow
of
the
argument
consisteth
.
3.
That
the
Church
of
Rome
is
guilty
of
such
vngodly
4.
Touching
their
treasons
,
periuries
,
and
cruelties
,
they
are
sufficiently
discouered
in
the
first
and
second
reasons
before
going
,
to
which
I
referre
the
Reader
for
his
full
satisfaction
:
onely
note
,
that
as
their
practices
haue
beene
notorious
in
these
kindes
,
so
they
are
deriued
fundamentally
from
the
grounds
of
their
Religion
:
notorious
I
say
,
for
who
hath
not
heard
of
the
soule
treacheries
and
conspiracies
,
practised
by
Popes
,
and
their
Agents
against
Kings
,
Emperours
:
some
they
haue
deposed
,
some
prisoned
,
some
murthered
▪
some
expelled
their
kingdomes
,
some
betrayed
into
the
hands
of
their
enemies
,
some
persecuted
and
vndermined
,
and
that
by
treacherous
plots
,
and
hellish
deuices
;
to
omit
all
others
,
and
to
confine
my
speach
to
our
owne
Countrey
:
the
pretended
Spanish
inuasion
,
in
the
yeere
1588
,
by
that
great
Armado
▪
compounded
of
138
▪
great
ships
,
addressed
by
the
Popes
instigation
,
who
blessed
and
Christened
it
with
the
name
of
an
inuincible
Nauie
;
and
way
made
by
the
Iesuites
and
Seminaries
,
who
like
Pioners
and
secret
spies
,
indeauoured
to
vndermine
the
state
,
to
spie
out
all
conueniences
for
the
enemies
,
and
to
prepare
mens
hearts
and
hands
to
giue
assistance
to
them
.
The
Irish
rebellion
blowen
by
the
bellowes
of
Rome
,
animated
by
Doctour
Saunders
,
and
other
Priests
,
sent
to
helpers
to
them
in
matters
of
conscience
:
and
lastly
,
the
last
horrible
hellish
,
neuer
sufficiently
to
bee
detested
,
Powder-treason
,
(
which
if
it
had
come
to
execution
,
as
it
was
neere
to
the
point
,
would
haue
beene
enrolled
for
euer
amongst
the
wonders
of
the
world
:
and
now
the
wonder
is
that
nature
could
afford
such
monsters
,
to
deuise
such
a
villany
:
or
that
any
should
bee
so
beso●ted
▪
as
to
approoue
of
that
Religion
,
which
was
the
mother
of
such
a
monster
.
This
I
say
,
in
which
Romanists
onely
were
actours
:
Iesuites
Plotters
,
and
the
Pope
the
Ab●tter
:
(
for
Catesby
,
Percie
,
Rookwood
,
Winter
,
Grant
,
and
the
rest
,
were
ranke
recusants
.
Garnet
,
alias
Walley
,
alias
Roberts
,
alias
Darcie
,
alias
Farma●
,
alias
Philips
:
(
was
euer
any
honest
,
that
had
so
many
names
)
Hall
,
alias
Oldcorne
:
Tesmond
,
alias
Greeneway
,
and
others
,
were
professed
Iesuites
:
and
Baynham
was
sent
to
Rome
,
to
giue
notice
to
the
Pope
of
this
bloudy
practice
,
whereupon
solemne
prayers
and
supplications
were
made
by
his
direction
▪
for
the
good
successe
thereof
.
These
I
say
,
doe
witnesse
sufficiently
,
that
treason
is
an
ordinary
practice
amongst
that
generation
,
for
the
maintenance
of
their
Religion
&
pompe
,
and
that
they
thinke
it
a
lawfull
and
laudable
act
so
to
doe
,
it
being
the
common
doctrine
of
the
Iesuites
and
Canonists
,
that
if
a
King
be
excommunicate
,
either
ipso
facto
,
(
as
he
is
,
if
hee
bee
an
Heretike
by
their
doctrine
)
or
by
denunciation
from
the
Pope
,
then
his
subiects
are
no
further
to
obey
him
,
but
to
rebell
against
him
,
yea
depose
and
kill
him
,
if
by
any
meanes
they
can
:
and
though
they
dispence
with
their
allegiance
,
during
the
necessity
of
time
,
yet
it
is
with
this
limitation
,
quoad
,
vntill
they
bee
of
sufficient
power
,
and
haue
fit
opportunity
to
worke
their
purpose
.
This
pernicious
doctrine
flowed
from
the
mouthes
and
pens
of
Sunancha
,
Creswell
,
alias
Philopater
mariana
Lupus
,
Tresham
,
Bellarmine
,
Emanuell
Sa
;
and
almost
all
the
rest
of
that
treacherous
generation
.
5.
Againe
,
their
periuries
are
also
so
notorious
,
that
I
need
faith
is
not
to
bee
held
with
Heretikes
:
and
that
sentence
of
a
Pope
reported
by
Guic●ardine
,
that
the
Church
is
not
bound
with
oathes
:
and
that
common
doctrine
of
the
Iesuites
,
that
a
subiect
is
not
tyed
by
his
oath
,
to
obey
his
King
excommunicated
:
and
who
hath
not
read
of
Pope
Eugenius
,
with
his
Legate
Iulian
,
animating
the
King
of
Hungary
to
breake
his
league
with
Amurath
the
Turke
,
and
of
Atto
Archbishop
of
Mentz
,
perfidiously
against
his
oath
,
betraying
Albert
Count
of
Franconia
,
into
the
Emperour
Lodowick
the
fourths
hands
:
and
of
Rodulph
,
Duke
of
Sueuia
,
instigated
by
the
Pope
,
to
falsifie
his
oath
of
alleageance
,
to
Henry
the
Emperour
,
and
of
Burghard
,
Archbishop
of
Magdeburge
,
released
of
his
oath
to
his
owne
citizens
,
by
Pope
Iohn
the
23.
And
of
Sigismund
the
Emperour
,
who
was
constrained
by
the
〈◊〉
,
to
falsifie
his
oath
,
giuen
to
Iohn
Husse
,
and
Ierome
of
Prage
,
for
their
safe
conduct
to
the
Councill
of
Constance
,
and
of
Pope
Zacharie
:
Boniface
the
sixt
,
and
Benedict
de
la
Lune
,
who
vnbound
the
French
men
from
their
oath
of
obedience
to
their
Kings
▪
and
of
Gregory
the
seuenth
,
with
other
succeeding
Popes
,
who
did
the
like
to
the
Germanes
,
in
respect
of
diuers
Emperours
▪
and
lastly
of
Pius
Quintus
,
that
excited
the
subiects
of
Queene
Elizabeth
,
to
the
breach
of
their
faith
,
and
open
rebellion
:
all
which
doth
show
,
that
they
make
no
conscience
of
periury
,
so
that
they
may
maintaine
thereby
their
Hierarchie
and
Religion
,
which
to
bee
so
,
this
one
testimony
will
sufficiently
beare
witnesse
out
of
the
French
Chronicles
,
when
a
league
was
made
between
Charles
the
ninth
,
and
the
Prince
of
Condy
:
the
Iesuites
(
sayth
the
author
)
cryed
out
dayly
in
their
sermons
,
that
peace
was
not
to
bee
made
with
Heretikes
,
and
being
made
,
was
not
to
bee
kept
,
that
it
was
a
godly
thing
to
lay
violent
hands
on
those
vnpure
persons
,
&c.
6.
Lastly
,
their
murthering
cruelty
,
exercised
against
all
Because
the
King
went
about
to
aide
the
Protestant
Princes
of
Germany
,
contrary
to
the
Popes
minde
,
whom
hee
did
beleeue
to
be
a
God
vpon
earth
:
and
of
Parry
,
Lopez
,
Squire
,
with
many
other
,
which
were
suborned
to
murther
our
late
Queene
:
and
of
Faulx
,
that
was
prepared
with
a
match
kindled
at
Rome
,
and
a
the
euish
Lanthorne
to
blow
vp
the
Parliament
house
.
These
exanples
I
say
,
with
many
other
,
that
might
bee
produced
,
doe
euidently
euince
them
,
to
make
no
conscience
of
shedding
blood
,
and
murther
,
for
the
maintenance
and
defence
of
their
Religion
.
7.
Which
that
it
may
yet
further
appeare
to
be
true
,
consider
the
infinite
numbers
of
H●gonets
,
that
is
,
Protestants
,
which
haue
been
slaine
in
France
alone
,
for
refusing
the
marke
of
the
beast
.
In
the
Low
Countreyes
,
36000.
at
least
,
are
knowne
to
haue
beene
put
to
death
by
the
Duke
of
Alba
,
for
not
yeelding
in
all
things
to
the
Romish
Religion
.
The
like
persecution
hath
beene
in
other
Countreyes
,
and
is
still
at
this
day
,
where
their
bloody
inquisition
taketh
place
,
by
the
Mary
.
Smithfield
,
Colchester
,
Couentrie
and
Norwich
,
and
almost
all
the
other
great
townes
,
beare
witnesse
of
this
their
cruelty
,
and
the
Innocent
blood
of
these
poore
soules
,
doth
stil
cry
for
vengeance
against
them
.
8.
And
yet
all
this
is
nothing
to
those
horrible
and
outragious
Massacres
,
whereby
whole
multitudes
haue
beene
but▪hered
like
sheepe
in
a
slaughter
house
,
witnesse
that
miserable
Simon
Monfort
,
which
going
astray
from
the
truth
,
(
if
all
be
true
which
is
written
of
them
)
these
butchers
did
not
labor
to
reclaime
by
perswasions
and
gentle
meanes
,
but
oppressed
them
by
armes
at
the
first
,
and
so
sent
them
packing
to
hell
without
repentance
:
witnesse
also
that
fearefull
Powder
treason
intended
,
not
executed
,
which
if
it
had
taken
effect
,
such
a
massacre
of
men
,
and
those
of
highest
place
and
worth
,
had
beene
made
as
neuer
yet
the
Sunne
saw
the
like
.
And
lastly
,
witnesse
that
dreadfull
massacre
in
France
,
vnder
Charles
the
ninth
,
when
in
one
night
were
murthered
at
Paris
many
thousand
Protestants
,
with
the
illustrious
Admirall
of
France
;
and
at
Lions
,
and
other
places
,
within
one
month
,
as
some
say
40000.
as
others
aboue
30000.
The
greatest
and
most
grieuous
perfecution
in
the
Primitiue
Church
,
is
not
to
bee
compared
to
this
;
for
it
is
recorded
,
that
vnder
Dioclesian
,
17000.
were
martyred
in
one
month
;
but
behold
heere
the
number
doubled
,
that
we
might
certainly
know
and
beleeue
that
the
Pope
is
that
true
and
great
Antichrist
,
vnder
whom
,
and
by
whose
meanes
the
greatest
persecution
that
euer
befell
the
Church
of
God
should
happen
.
9.
Neither
is
there
doctrine
any
whit
dissonant
from
their
practice
:
for
thus
Bellarmine
deliuereth
it
in
plaine
as
in
a
Christian
,
the
Spirit
is
to
rule
,
ouer
the
flesh
,
&
to
chastise
it
,
and
keepe
it
vnder
,
yea
sometimes
to
vndergoe
death
it selfe
,
as
in
the
Martyrs
:
so
the
spirituall
power
residing
in
the
Church
(
that
is
in
the
Pope
)
is
to
bridle
and
restraine
the
temporall
,
by
all
meanes
what
soeuer
,
if
it
rebell
against
it
:
yea
the
Cardinall
Como
,
in
his
letters
to
Parry
the
Traitour
,
animateth
him
to
the
murther
of
the
good
Queene
,
by
his
damned
position
,
that
it
is
meritorious
to
kill
a
King
excommunicate
:
and
some
of
them
goe
yet
deeper
into
hell
,
and
entitle
it
an
heroicall
act
,
that
is
,
no
ordinary
meritorious
worke
;
but
such
10.
Leauing
therefore
these
,
I
come
to
the
three
last
wicked
according
to
the
efficacy
of
Sathan
,
in
all
power
,
in
lying
signes
and
wonders
:
and
on
the
other
,
that
God
would
send
vpon
them
that
receiued
not
the
loue
of
the
truth
,
strong
delusion
,
that
they
should
beleeue
lyes
:
so
that
by
this
prophecy
,
one
of
the
chiefest
props
of
Antichrists
kingdome
,
must
bee
lyes
:
and
therefore
the
Church
of
Rome
making
no
conscience
thereof
,
sheweth
it selfe
to
be
no
better
then
the
Synagogue
of
Antichrist
:
If
they
say
that
they
doe
it
to
a
good
end
,
namely
,
to
maintaine
the
truth
:
I
answere
with
Iob
:
Nunquid
Deus
indiget
mendacio
vestro
,
vt
pro
illo
loquamini
dolos
?
Doth
GOD
stand
in
need
of
your
lye
,
that
you
11.
And
first
touching
their
miraculous
transubstantiation
,
12.
Againe
,
to
proue
their
doctrine
of
concomitance
,
that
Surius
:
Vincentius
,
and
Alexander
Aleusis
,
where
miraculously
out
of
the
bread
being
broken
,
blood
plentifully
flowed
to
the
view
of
the
beholders
:
which
if
they
were
true
,
as
may
very
wel
be
doubted
,
yet
euince
not
that
doctrine
:
for
those
miracles
might
be
wroght
rather
for
the
conuiction
of
profane
&
irreligious
receiuers
,
&
confirmation
of
Christian
Religion
,
against
all
enemies
therof
,
whether
Infidels
or
Heretikes
,
then
for
the
proof
of
the
reall
presence
,
or
concomitance
of
both
parts
of
the
Sacrament
,
vnder
one
signe
:
but
that
they
were
not
true
,
wee
haue
iust
cause
to
suspect
,
seeing
the
eldest
of
those
miracles
are
litle
aboue
a
hundred
yere
old
,
at
what
time
true
miracles
were
vtterly
ceased
in
the
Church
,
&
falseones
were
foisted
into
their
roomes
,
as
witnesseth
Lyranus
,
who
sayth
,
that
the
people
in
his
time
were
notably
deceiued
by
false
miracles
,
forged
by
Priests
,
and
their
complices
for
gaine
:
and
Canus
,
who
affirmeth
,
that
writers
in
his
time
forged
many
things
of
purpose
,
and
suggested
false
miracles
,
to
pamper
the
peoples
humor
,
and
to
gaine
credit
to
Religion
:
and
in
that
respect
taxeth
diuerse
graue
authors
,
for
their
pronenesse
in
satisfying
the
peoples
appetite
:
and
Agrippa
,
who
sayth
,
that
the
writers
of
histories
making
godly
lies
,
did
counterfeit
Reliques
,
frame
miracles
,
and
deuise
terrible
fables
:
let
these
goe
then
amongst
the
rest
,
for
at
least
suspected
,
if
not
conuinced
falshoods
.
13.
Further
for
the
proofe
of
their
Canonization
,
and
inuocation
d●
Sancto
●●chol
.
Legend
.
Anglic.
fol.
261.
Capgrau
.
leg
.
fol.
35.
and
Saint
Victorice
:
and
how
Saint
Nicholas
in
his
infancy
,
lying
in
his
cradle
,
of
himselfe
fai●ed
Wednesdayes
and
Frydayes
,
and
would
not
take
suck
:
and
how
Saint
`
Patrick
caused
a
stollen
sheepe
to
bleat
in
the
belly
of
him
that
had
eaten
it
:
and
how
Saint
Bede
preached
to
the
stones
,
and
they
answered
his
prayer
,
and
said
,
Amen
,
venerable
Bede
.
14.
To
omit
I
say
all
these
and
many
more
,
as
beeing
ordinary
and
common
tales
in
euery
mans
mouth
:
I
will
onely
commend
vnto
the
Readers
admiration
,
some
few
more
rare
,
and
yet
no
whit
lesse
strange
:
as
for
example
,
a
Parrate
being
like
to
bee
surprized
by
a
hauke
,
flying
ouer
the
shrine
of
Legend
.
Thom.
of
Caunterb
.
Saint
Thomas
of
Canterbury
,
cryed
miraculously
,
Saint
Thomas
,
helpe
moe
:
and
presently
the
hawke
fell
downe
dead
,
and
the
Parrat
escaped
:
so
the
famous
Virgin
of
Lauretto
,
when
as
a
certaine
man
was
on
the
ladder
,
ready
to
bee
hanged
,
being
accused
falsely
for
purloyning
his
masters
hawke
,
assoone
15.
What
should
I
tell
you
of
,
Saint
Patrick
▪
that
droue
Gaudent
in
coelis
animae
sanctorum
:
and
of
Saint
Martin
,
who
beeing
saying
Masse
,
a
tongue
of
fire
came
,
and
sate
vpon
him
,
as
it
did
vpon
the
Apostles
:
or
of
Saint
Germaine
,
who
comming
to
the
sepulchre
of
one
of
his
disciples
,
beeing
a
good
while
dead
,
asked
him
how
hee
fared
,
and
if
he
would
no
longer
goe
with
him
,
to
whom
the
other
answered
and
said
,
that
hee
was
well
,
and
that
all
things
were
to
him
soft
and
sweet
,
and
that
hee
would
no
more
come
hither
:
or
of
Saint
Barbara
,
who
turned
the
sheepe
of
a
certaine
sheepheard
that
bewraied
her
to
her
father
that
sought
for
her
,
into
locusts
?
But
if
you
would
haue
a
lye
with
a
latchet
,
looke
into
the
Legend
,
of
the
Annunciation
of
our
Lady
,
there
you
shall
read
of
a
certaine
Knight
,
who
betaking
himselfe
into
an
Abbey
,
was
long
learning
the
Aue
Mary
;
and
whereas
he●
could
not
get
any
further
then
the
two
first
words
of
the
Angelicall
salutation
,
at
last
he
dyed
,
and
was
buried
,
and
vpon
his
graue
sprung
vp
a
right
faire
Flower deluce
,
in
euery
leafe
whereof
,
was
written
in
letters
of
gold
,
Aue
Marie
,
and
the
root
of
this
floure
was
found
to
issue
out
of
the
mouth
of
the
sayd
Knight
,
because
as
he
had
those
words
alwayes
in
his
mouth
,
while
he
was
aliue
,
so
they
grew
out
of
his
mouth
being
dead
.
Let
all
the
Poets
match
this
fable
if
they
can
,
and
yet
Ouid
commeth
somewhat
neere
it
in
his
two
tales
of
Hiacynthus
,
and
Aiaxboth
,
which
were
fabled
to
be
turned
into
two
16.
Againe
,
to
perswade
to
the
worshipping
of
relicks
,
Scuerin
.
de
vita
▪
miracul
.
Sancti
Hyacinth
.
lib.
1.
ca.
19.
&
lib.
2.
ca.
7.
made
supplication
at
the
Tombe
of
this
Saint
,
and
when
she
returned
home
,
a
Butcher
being
fleying
the
Heifer
,
it
first
began
to
stirre
the
fleyed
foot
,
and
then
to
lift
vp
the
head
,
and
at
last
to
rise
vp
as
sound
as
euer
it
was
.
We
reade
in
the
french
Chronicles
taken
out
of
Turpin
a
Popish
Wr●ter
,
that
Legend
.
Inuent
.
of
the
body
of
Saint
Fremin
mortus
.
digged
to
finde
out
his
body
,
there
issued
thence
such
a
sweet
smell
,
as
they
weened
they
had
been
in
a
Paradise
:
which
odour
spread
it selfe
not
onely
through
the
city
of
Aniens
where
the
body
lay
,
but
also
vnto
diuers
other
cities
,
the
sweetnes
whereof
as
it
mooued
much
people
to
bring
their
oblations
to
this
glorious
Saint
,
so
it
cured
some
a
far
off
(
as
the
Lord
of
Ba●gency
)
from
their
diseases
:
but
when
this
body
was
taken
vp
and
carried
in
the
city
of
Aniens
,
strange
wonders
were
wrought
:
for
then
the
Elements
mooued
,
(
sayth
the
story
)
the
Snow
that
was
at
that
time
great
on
the
earth
was
turned
into
pouder
and
dust
:
and
the
Ice
that
hung
on
the
trees
became
flowers
and
leaues
,
and
the
meadowes
became
greene
:
and
the
Sunne
which
by
his
course
should
goe
low
that
day
,
ascended
as
high
as
it
vseth
to
be
on
Saint
Iohn
Baptists
day
in
Summer
:
and
as
men
bare
the
body
of
this
Saint
,
the
trees
enclined
and
worshipped
it
,
and
all
manner
of
sicke
persons
what
malady
soeuer
they
had
,
receiued
health
,
at
the
Inuention
of
the
blessed
body
of
Saint
Fremin
.
17.
Another
as
strange
a
tale
wee
haue
touching
the
relicks
18.
But
to
conclude
this
poynt
,
and
not
to
trouble
the
reader
with
too
much
of
this
pedling
stuffe
:
thus
they
labour
to
gaine
worship
to
Images
,
honour
to
the
Crosse
,
and
Crucifix
,
and
credit
to
Purgatory
,
and
prayer
for
the
dead
,
and
countenance
to
popish
single
life
,
as
of
many
hundred
examples
which
might
be
produced
,
let
these
few
suffice
.
Saint
George
being
put
into
a
frying
pan
full
of
boyling
lead
,
made
but
the
signe
of
the
crosse
,
and
he
was
therein
refreshed
as
if
he
had
bin
in
a
bath
.
Saint
Margaret
was
swallowed
vp
of
the
Diuell
in
the
figure
of
a
Dragon
,
but
making
the
signe
of
the
crosse
in
the
Dragons
belly
,
the
Dragon
burst
,
and
out
came
Saint
Margaret
safe
and
sound
.
It
is
sayd
also
that
she
took
the
Diuel
by
the
haire
of
the
head
,
and
beate
him
about
the
eares
.
Saint
Goodreck
with
the
signe
of
the
crosse
tamed
Wolues
and
Serpents
in
such
sort
,
that
they
lay
with
him
by
the
fire
side
without
offering
any
hurt
.
Saint
Christopher
being
a
Giant
of
twelue
cubits
in
height
,
determined
with
himselfe
to
serue
none
but
the
greatest
King
in
the
world
:
and
therefore
being
in
seruice
to
a
great
King
,
he
spied
him
crossing
himselfe
against
the
Diuell
:
wherefore
perceiuing
that
he
was
afraid
of
the
Diuell
,
he
went
to
serue
him
as
one
greater
then
the
former
,
and
perceiuing
that
the
Diuell
auoyded
the
sight
of
a
crosse
,
he
asked
him
,
why
he
did
so
?
to
whom
the
Diuell
answered
,
that
there
was
a
man
called
Christ
which
was
hanged
on
the
Crosse
,
in
feare
of
whom
,
as
oft
as
he
saw
the
signe
of
the
Crosse
he
fled
from
it
,
for
which
cause
Saint
Christopher
perceiuing
that
Christ
was
a
greater
King
,
renounced
the
Deuill
,
and
betooke
himselfe
to
the
seruice
of
Christ
,
and
was
called
Christopher
,
whereas
before
his
name
was
Reprobus
.
He
that
would
read
a
merry
tale
indeed
,
let
him
read
the
Legend
of
Saint
Christopher
:
As
for
a
fearefull
tale
,
let
him
goe
to
Saint
Brandons
Legend
:
all
the
old
wiues
tales
that
euer
were
told
in
a
chimney
corner
,
are
not
to
be
compared
to
these
two
.
19.
It
is
no
newes
amongst
them
for
Images
to
speake
,
nod
the
head
,
shake
the
hand
,
sweat
,
and
such
like
:
or
at
least
for
some
crafty
Priest
to
worke
these
feates
,
to
delude
the
people
.
The
Image
of
the
blessed
Virgin
Mary
is
sayd
to
haue
spoken
diuers
times
,
to
Saint
Bernard
,
when
she
bad
him
good
morrow
,
whereupon
the
good
man
should
answere
,
that
she
broke
the
Canons
of
the
Church
,
because
it
was
forbidden
that
a
woman
should
speake
in
the
Church
.
To
Saint
Hyacinth
,
O
my
sonne
Hiacinthus
doest
thou
escape
the
hands
of
the
Tartarians
,
and
leauest
me
and
my
sonne
to
be
cut
in
pieces
,
and
trampled
vnder
feet
:
To
whom
Hiacinthus
answering
,
O
glorious
Virgin
,
this
thy
Image
is
too
heauy
,
how
shall
I
he
able
to
carry
it
?
The
Virgin
replyed
,
Take
it
,
for
my
sonne
will
lighten
the
burden
.
And
to
Alexius
,
who
staying
bade
the
Sexten
let
him
in
.
So
the
Crucifix
is
sayd
to
haue
spoken
to
Thomas
Aquinas
,
when
he
was
praying
before
it
in
Thou
hast
written
well
of
me
Thomas
,
what
reward
therefore
wilt
thou
haue
.
And
to
the
Councill
at
Winchester
gathered
together
about
the
question
o●
Priests
mariages
in
these
words
,
Take
Dunstans
wayes
vnto
you
,
for
they
are
the
best
.
Polidore
Virgill
,
otherwise
a
strong
Papist
,
yet
smel●
Valerius
Maximus
,
had
two
also
that
spoke
,
the
one
of
Iuuo
Moneta
,
at
the
taking
of
Veyes
,
which
being
asked
in
iest
by
a
Souldier
,
whither
she
would
goe
to
Rome
,
answered
,
that
she
would
:
the
other
of
Fortune
,
who
vttered
these
words
,
Yee
haue
rightly
seene
mee
O
nation
,
and
rightly
dedicated
mee
.
20.
But
that
Images
vsed
to
beck
,
and
mooue
their
heads
,
and
stir
their
hands
,
there
are
so
many
examples
that
it
would
be
lost
labour
to
stand
vpon
them
,
onely
the
image
of
Saint
William
Longshampe
O
blessed
Virgine
now
thou
hast
restored
my
sonne
vnto
mee
,
behold
againe
thy
sonne
vnto
thee
,
and
so
both
parties
were
well
pleased
.
21.
For
Purgatory
,
and
prayer
for
the
dead
,
there
be
infinite
too
credulous
of
lying
reports
,
(
as
he
is
22.
In
one
of
these
two
ranks
are
all
the
strange
stories
published
by
these
Dialogues
,
Beda
,
Brigitta
,
Dionisius
,
Carthusianus
,
touching
walking
ghosts
,
for
eyther
they
were
iugling
tricks
of
imposters
to
deceiue
the
simple
,
or
deceits
of
deuils
to
delude
the
learned
:
and
this
may
in
no
poynt
more
playnely
be
proued
,
then
against
Priests
mariages
,
for
the
disgracing
whereof
,
and
aduancing
single
life
aboue
it
,
an
Idoll
at
Winchester
must
speake
as
before
hath
been
shewed
.
The
Emperour
Lewes
the
second
must
be
tormented
in
Purgatory
,
Henry
Murdach
,
then
lately
Bishop
of
Yorke
,
and
discharge
her
of
her
childe
without
paine
,
and
take
it
from
her
,
so
that
it
was
neuer
seene
more
;
&
very
likely
,
for
a
priuy
or
a
fishpond
might
meet
with
it
by
the
way
,
as
it
had
done
a
number
more
in
former
&
later
times
:
A
thousand
such
lies
as
these
shall
you
find
in
their
Legends
,
and
martyrologies
,
and
other
bookes
:
insomuch
,
that
Espensaens
a
learned
Bishop
of
their
owne
,
doth
freely
confesse
,
that
no
stable
is
so
full
of
doung
,
as
the
Legends
are
full
of
fables
;
yea
that
very
fictions
are
contained
in
their
portesses
:
and
Canus
another
learned
writer
,
that
the
Pagan
Histriographers
did
more
truely
write
the
liues
of
Emperours
,
then
the
Christians
did
the
liues
of
Saints
:
and
that
in
the
golden
Legend
,
there
are
monsters
for
miracles
,
rather
then
true
miracles
:
and
that
hee
which
wrote
this
booke
,
was
a
man
of
a
brasen
face
,
and
a
leaden
heart
.
23.
Thus
it
is
euident
by
the
confession
of
many
learned
of
their
owne
side
,
that
these
bee
lying
tales
,
coyned
as
holy
24.
If
they
obiect
and
say
,
why
may
not
these
miracles
be
as
true
as
those
which
are
reported
by
many
of
the
ancient
Fathers
:
and
seeing
famous
miracles
haue
beene
in
all
ages
of
the
Church
,
why
should
these
last
ages
bee
suspected
for
falsity
,
Quisquis
adhuc
,
&c.
Whosoeuer
yet
seeketh
aften
wonders
,
that
hee
may
beleeue
,
is
himselfe
a
great
wonder
,
who
when
the
world
beleeueth
,
doth
not
beleeue
:
and
in
another
place
:
Contra
istos
mirabilirios
,
&c.
Against
these
miracle-mongers
,
my
God
hath
made
mee
wary
,
saying
,
there
shall
arise
in
the
last
dayes
false
Prophets
,
working
signes
and
wonders
,
that
they
might
lead
into
errour
,
if
it
were
possible
the
very
Elect.
And
Chrysostome
,
or
whosoeuer
els
was
the
author
of
those
learned
homilies
on
Mathew
,
proueth
that
the
true
Church
of
Christ
cannot
bee
discerned
or
knowen
by
signes
or
other
meane
,
but
onely
by
the
Scripture
:
and
that
the
working
of
miracles
is
more
found
among
false
Christians
,
Tertul.
contra
Marcum
.
lib.
3.
c.
3.
&
depraescriptic
.
44.
Maldon
.
in
Mat.
7.
22.
then
true
:
&
Tertullian
sayth
plainly
,
that
the
Heretikes
did
raise
the
dead
,
cure
maladies
,
&
foretell
things
to
come
:
the
same
is
affirmed
by
Chrysostome
,
Ierome
,
Euthe●ius
&
Theophilact
;
as
witnesseth
Maldonate
the
Iesuite
:
by
which
it
appeareth
,
that
the
Fathers
thought
miracles
were
not
to
bee
regarded
,
except
they
were
wrought
for
the
confirmation
of
the
truth
:
and
that
a
miracle
was
to
bee
examined
by
the
doctrine
,
not
the
doctrine
by
a
miracle
:
and
therefore
,
that
they
are
not
any
proper
and
true
markes
of
the
Church
,
as
the
Romanists
make
them
:
nay
that
they
are
rather
markes
of
Antichrist
,
and
his
Church
,
as
both
our
Sauiour
and
Saint
Paul
plainely
auouch
;
25.
And
secondly
I
answere
,
that
they
themselues
reiect
diuerse
miracles
of
the
fathers
,
as
fantastick
visions
,
and
mens
that
they
missed
the
marke
now
and
then
,
who
wrote
miracles
,
talked
of
and
beleeued
among
the
vulgar
:
that
is
,
which
they
receiued
by
heare-say
,
and
not
by
any
eye-witnesse
,
or
sound
proofe
:
now
why
should
wee
be
restrained
from
that
liberty
towards
the
rest
,
which
they
take
towards
Gregory
and
Bede
:
especially
seeing
many
of
their
miracles
are
such
,
as
no
reasonable
man
would
euer
beleeue
,
and
deserue
rather
the
splene
then
the
braine
:
as
for
example
Saint
Ierome
reporteth
this
to
bee
one
of
Saint
Anthonies
miracles
;
how
Anthonie
trauailing
in
the
wildernesse
,
I
am
a
mort
all
creature
,
an
inhabitant
of
the
wildernes
,
such
an
one
as
the
Gentiles
deluded
with
error
,
called
a
Satyre
;
and
I
am
come
as
an
Embassadour
from
my
flocke
,
to
beseech
yon
to
pray
to
God
for
vs
,
whom
wee
know
to
bee
come
for
the
saluation
of
the
world
,
whose
sound
is
gone
through
the
earth
:
if
this
bee
true
,
that
there
are
such
monsters
;
or
if
they
bee
,
that
they
beleeue
in
Christ
,
and
so
may
bee
saued
:
let
vs
beleue
then
all
that
euer
the
Poets
haue
written
of
Ixion
,
Polyphemus
,
Pan
,
Silenus
,
&
other
such
like
monsters
:
Gregory
Nissen
Virgin
Mary
,
and
Saint
Iohn
camedown
from
heauen
to
him
,
&
taught
him
his
creed
:
which
is
as
likely
to
bee
true
,
as
that
which
the
Poets
write
of
Apollo
,
that
taght
Aescul●pius
the
rules
of
Physick
:
or
the
Rabbines
of
the
Angell
Sanbasser
,
that
was
Adams
Schoolmaster
.
26.
Saint
Bernard
,
in
the
life
of
Malachias
(
if
at
least
that
Alexanders
Bucephalus
,
which
being
bare
,
would
carry
any
groome
quietly
;
but
when
his
trappings
and
furniture
was
on
,
then
hee
would
endure
none
but
Alexander
.
The
writer
of
the
life
of
Saint
Bernard
,
relateth
a
pretty
wonder
,
done
by
that
holy
man
at
the
dedication
of
a
Church
,
when
as
the
place
was
so
filled
with
multitude
of
flies
,
that
the
people
could
not
enter
into
it
without
great
annoyance
:
Saint
Bernard
vsing
no
other
meanes
to
destroy
them
,
said
onely
,
I
excommunicate
them
;
and
presently
the
next
morning
they
were
all
found
dead
on
the
floore
.
Doth
this
sauour
of
Saint
Bernards
holinesse
:
or
can
any
man
bee
so
madde
as
to
thinke
,
that
so
holy
a
man
would
denounce
excommunication
,
ordained
to
separate
from
the
Congregation
open
and
sinfull
men
,
against
poore
silly
flies
:
sure
hee
hath
no
more
wit
then
a
flye
,
that
will
beleeue
this
:
so
that
notwithstanding
the
ancient
miracles
recorded
by
the
Fathers
,
yet
the
Legendary
Romish
miracles
are
not
freed
from
grosse
and
notorious
falshood
.
27.
Another
practice
of
theirs
to
win
credit
to
their
Religion
,
28.
Their
slanders
are
darted
either
against
our
persons
,
or
Mathew
Kellison
,
who
was
of
a
sudden
start
vp
from
spigget
to
the
Pulpit
,
a
buttery
diuine
;
and
by
Wright
another
of
the
same
stampe
;
and
by
Reynolds
,
and
Bellarmine
,
and
Beran
,
and
Coster
,
and
all
the
brood
of
ranke
mouthed
Iesuites
:
who
as
if
they
were
all
bitten
with
one
madde
dog
,
raue
alike
against
our
Religion
,
and
the
professours
thereof
:
but
God
bee
praised
,
with
euill
successe
;
for
their
calumnies
are
so
transparent
,
that
he
that
doth
but
meanly
vnderstand
the
grounds
of
our
Religion
cannot
but
turne
the
lie
vpon
their
heads
.
29.
But
let
vs
heare
their
reasons
why
we
are
all
Infidels
:
mary
they
propound
two
principall
ones
,
and
those
very
strong
,
as
they
thinke
:
first
they
say
that
all
learned
Protestants
are
Infidels
,
because
they
build
their
faith
vpon
their
owne
priuate
exposition
of
Scripture
:
and
secondly
,
that
ignorant
Protestants
are
Infidels
,
because
they
rely
their
faith
vpon
their
Ministers
credit
.
To
the
first
,
I
answere
two
things
,
first
,
that
wee
doe
not
interpret
the
Scripture
by
our
own
priuate
iudgements
,
but
by
the
Scripture
it selfe
:
for
some
places
are
so
plaine
,
&
those
principally
that
contain
the
grounds
of
Religion
,
that
they
need
no
exposition
,
as
Saint
Augustine
quaedam
in
Scripturis
,
&c.
There
be
some
things
in
the
Scripture
so
manifest
,
that
they
require
rather
a
hearer
then
an
expounder
:
and
what
those
things
are
,
the
same
father
declareth
in
another
place
,
where
he
sayth
,
that
in
those
things
which
are
plainely
set
downe
in
Scripture
,
are
found
all
those
points
which
containe
faith
and
manners
:
and
those
things
which
are
obscure
and
hard
in
Scripture
,
we
do
not
expound
by
any
forraine
or
priuate
interpretation
,
but
by
conferring
them
with
other
more
plaine
and
perspicuous
places
:
and
so
except
they
say
that
the
Scripture
it selfe
is
of
a
priuate
interpretation
,
they
cannot
condemne
vs
of
that
crime
.
Now
that
this
is
the
best
way
of
interpreting
,
let
the
same
Augustine
informe
vs
,
who
sayth
,
That
there
is
nothing
contained
in
hard
places
of
Scripture
,
which
is
not
to
be
found
most
plainely
vttered
in
others
:
and
Chrysostome
,
who
affirmeth
,
that
the
Scripture
expoundeth
it selfe
,
and
suffereth
not
the
Reader
to
erre
:
and
Basill
,
who
telleth
vs
,
that
those
things
which
be
doubtfull
,
or
seeme
to
be
couertly
spoken
,
in
some
places
of
holy
Scripture
,
are
expounded
by
other
plaine
places
.
Of
the
same
minde
are
the
rest
of
the
Fathers
:
and
so
wee
expound
the
Scripture
no
otherwise
then
all
the
ancient
Fathers
vsed
to
doe
,
and
then
indeed
it
ought
to
be
.
30.
I
,
but
wee
follow
not
the
iudgement
of
the
Church
,
(
say
they
)
which
hath
the
onely
key
of
interpretation
committed
vnto
it
:
if
they
meane
by
the
Church
the
fathers
,
we
may
iustify
our selues
by
condemning
them
of
the
same
fault
:
they
deale
with
them
as
the
Iewes
dealt
with
their
wiues
,
if
they
please
their
humors
they
hold
vnto
them
;
but
if
they
crosse
or
thwart
them
,
they
sue
out
a
bill
of
diuorce
against
them
,
and
put
them
away
:
nothing
is
more
common
then
this
in
all
their
writings
:
and
therefore
it
needs
no
instances
to
prooue
it
:
if
they
meane
the
Councils
;
why
,
by
their
owne
teaching
,
no
Councill
is
of
sufficient
authority
,
except
it
bee
confirmed
by
the
Pope
:
nor
any
decree
or
interpretation
to
bee
entertained
without
his
approbation
.
Therefore
they
must
needs
meane
the
Pope
alone
,
and
if
they
doe
so
,
then
we
confesse
that
wee
haue
iust
causes
not
to
tye
our
faith
to
his
girdle
,
nor
our
vnderstanding
to
his
braine
:
seeing
many
of
that
ranke
haue
beene
open
Heretikes
,
some
notorious
Atheists
,
all
men
and
therefore
subiect
to
errour
:
yea
seeing
the
body
of
their
Church
is
an
Apostate
harlot
,
and
the
surmised
head
on
earth
,
that
man
of
sinne
,
the
great
Antichrist
,
spoken
of
in
the
Scriptures
.
If
to
vary
from
him
then
,
and
his
Babylon
,
in
our
exposition
of
Scripture
,
bee
priuate
interpretation
,
wee
confesse
our selues
guilty
,
but
in
all
other
respects
cleare
and
innocent
.
31.
Secondly
,
grant
that
wee
doe
in
some
points
follow
on
our
owne
priuate
exposition
,
yet
wee
are
not
therefore
Infidels
:
for
then
most
of
the
Fathers
should
bee
infidels
aswell
as
wee
:
for
there
are
few
of
them
which
haue
not
sometimes
priuately
,
vea
and
falsely
expounded
the
Scriptures
:
as
their
owne
Doctors
confesse
.
Canus
saying
that
they
spake
with
a
humane
spirit
,
and
erred
sometimes
in
things
which
afterward
haue
appeared
to
appertaine
to
the
faith
:
and
Posseuine
,
that
there
are
some
things
in
the
Fathers
,
wherein
vnwitingly
they
dissented
from
the
Church
;
either
therefore
they
must
tax
them
with
infidelity
aswell
as
vs
,
or
cleare
vs
aswell
as
them
,
if
al
the
force
of
the
argument
hang
vpon
this
pin
,
that
therefore
wee
are
Infidels
,
because
we
priuatly
expound
the
Scriptures
.
32.
To
the
second
,
viz.
that
all
vnlearned
Protestants
are
Infidels
,
because
they
rely
their
faith
vpon
the
credit
of
the
translatours
,
I
answere
three
things
;
first
,
that
they
doe
not
rely
their
faith
vpon
the
credit
and
fidelity
of
any
translatour
,
but
partly
vpon
the
iudgement
and
authority
of
the
Church
,
which
receiueth
such
translations
,
and
alloweth
them
,
and
is
able
to
iudge
of
them
:
and
partly
and
principally
vpon
the
word
translated
,
which
containeth
such
holy
and
heauenly
doctrine
,
as
none
that
readeth
,
or
heareth
it
,
can
chuse
but
acknowledge
the
Maiestie
of
Gods
Spirit
speaking
in
it
.
33.
Secondly
,
if
our
people
are
therefore
Infidels
,
because
they
cannot
examine
the
translations
by
the
Hebrew
and
Greeke
,
and
doe
therefore
rely
their
faith
vpon
the
translatours
credit
:
then
Augustine
was
an
infidell
,
who
knew
neither
of
these
languages
,
but
was
as
it
is
written
of
him
,
monoglossos
:
and
then
many
godly
Doctours
and
Fathers
of
the
Church
were
Infidels
,
who
for
the
most
part
were
all
ignorant
of
the
Hebrew
tongue
,
and
some
of
them
of
the
Greeke
also
:
and
lastly
then
all
the
godly
Christians
in
the
purer
times
34.
Thirdly
,
if
this
maketh
men
infidels
to
relye
their
faith
vpon
man
;
then
the
ignorant
Romanists
must
needs
be
all
infidels
,
whose
implicite
,
Colliarlike
faith
is
grounded
onely
vpon
the
Church
:
that
is
not
onely
vpon
the
Pope
,
who
is
in
power
the
whole
Church
,
but
also
vpon
euery
ordinary
Pastor
,
be
he
Iesuite
,
or
Priest
,
or
Frier
,
or
any
other
,
whom
they
are
(
according
to
their
diuinity
)
bound
in
conscience
to
beleeue
whatsoeuer
they
teach
,
as
hath
been
shewed
:
now
this
is
to
rely
their
faith
vpon
the
fidelity
and
credit
of
man
,
and
therfore
the
blame
of
infidelity
falleth
vpon
them
more
iustly
then
vpon
vs
:
and
thus
this
accusation
of
theirs
,
that
we
haue
no
faith
,
no
religion
,
no
God
,
no
Christ
,
but
are
plain
Infidels
,
is
a
most
notorious
and
open
slander
.
35.
Thus
generally
they
slander
our
religion
,
and
the
professors
Luther
,
Oecolampadius
,
Zwinglius
,
Caluin
,
Beza
,
and
other
worthie
champions
of
our
Church
.
O●
Luther
they
write
,
that
he
was
an
Apostate
Friar
,
that
through
enuy
,
pride
,
and
ambition
,
fell
from
them
,
because
the
office
of
publishing
Indulgences
,
was
taken
from
the
〈…〉
psia
he
vttered
these
blasphemous
speeches
,
This
cause
was
neither
begun
for
God
,
nor
shall
be
ended
for
God
:
and
that
his
life
was
incestuous
,
and
he
himselfe
a
36.
For
Caluin
,
they
report
,
that
he
was
branded
on
the
37.
Further
they
tell
how
Luther
went
about
in
vaine
to
38.
Sleidan
writeth
of
Luther
,
that
his
death
was
most
Iustus
Ionas
the
Schoolemaister
of
his
children
,
Michael
Caeleus
,
Iohannes
Aurifaber
,
and
many
more
,
who
testified
the
same
to
be
true
:
and
Erasmus
reporteth
39.
Touching
the
life
and
death
of
Caluine
,
Beza
who
Nicholaus
Gelasius
writeth
of
dormienti
similior
quam
morienti
,
more
like
to
one
that
slept
then
that
dyed
.
40.
Zwinglius
was
slaine
indeed
in
the
warre
against
Romanists
,
but
that
doth
not
proue
either
his
life
to
haue
beene
vicious
,
or
his
doctrine
erroneous
,
for
then
good
Iosias
should
be
condemned
for
an
vngodly
king
,
who
was
slaine
in
warre
Simon
Gryneus
who
was
present
at
his
death
,
and
Wolfangus
Capito
that
liued
at
that
time
,
report
,
that
he
lay
sick
sixteene
dayes
,
and
before
his
death
exhorted
all
that
were
present
to
prayer
and
constancie
,
and
after
he
had
sung
the
fiftieth
Psalme
throughout
,
he
gaue
vp
the
ghost
,
with
much
assurance
of
Gods
fauour
.
As
for
Carolostadius
,
though
we
haue
no
witnesses
of
his
life
and
death
extant
in
print
(
as
far
as
I
haue
read
)
yet
it
is
most
likely
that
this
report
of
his
death
commeth
out
of
the
same
mint
,
seeing
it
issued
out
of
the
mouth
of
his
sworne
enemies
,
and
those
that
hated
him
.
Beza
himselfe
confesseth
the
errours
of
his
youth
,
but
they
were
whilst
he
was
a
Romish
affected
and
vnconuerted
,
and
yet
no
such
great
matters
neither
,
as
might
vtterly
blemish
his
good
name
,
for
they
were
not
lasciuious
acts
,
but
wanton
poems
,
the
froth
of
youth
:
but
let
them
touch
him
if
they
can
after
he
became
a
Protestant
,
malice
it selfe
is
not
able
to
cast
any
durt
of
scandall
vpon
him
.
41.
Now
compare
our
witnesses
with
theirs
,
theirs
were
enemies
,
ours
friends
:
theirs
led
with
malice
,
ours
with
loue
:
theirs
absent
,
ours
present
:
theirs
report
that
which
they
had
by
hearesay
(
if
they
did
not
rather
deuise
then
receiue
)
ours
tell
nothing
but
that
whereof
they
were
eye-witnesses
:
now
iudge
whether
malice
be
not
more
prone
to
slander
,
then
friendship
to
flatter
;
and
whether
an
enemy
is
not
euer
more
forward
to
defame
,
then
a
friend
to
maintaine
credit
;
and
whether
is
more
likely
to
lye
,
a
malitious
foe
in
disgracing
,
or
a
louing
friend
in
commending
:
and
lastly
whether
deserueth
better
credit
those
that
are
absent
,
and
fetch
their
report
from
other
mens
mouthes
,
or
those
that
are
present
,
and
speake
vpon
their
owne
knowledge
,
and
beholding
.
Surely
the
doubt
may
easily
bee
resolued
,
if
we
consider
either
that
One
eye
witnesse
is
more
worth
then
tenne
eare
witnesses
,
or
that
which
their
own
Bellarmine
sayth
,
Stultum
est
,
&c.
It
is
a
foolish
thing
to
beleeue
those
that
are
absent
,
rather
then
those
that
were
present
:
or
that
which
reason
it selfe
,
grounded
vpon
Religion
,
telleth
vs
,
that
malice
is
more
prone
to
lye
and
discredit
an
enemie
,
then
loue
and
friendship
is
to
defend
a
friend
,
seeing
an
euill
affection
in
a
wicked
man
is
perfectly
euill
,
but
a
good
affection
in
any
man
is
imperfectly
good
.
These
testimonies
being
thus
weighed
in
an
euen
ballance
,
wee
haue
greater
reason
to
beleeue
Sleydan
,
Erasmus
,
Gelasius
,
Melanchton
,
Capito
,
Gryneus
:
then
Cochlaeus
,
Surius
.
Bolsecas
,
or
Schusselburgus
,
though
not
a
Romanist
,
yet
as
great
an
enemy
:
or
any
of
these
rayling
Rabsakehs
,
who
cared
not
what
they
wroght
against
our
persons
,
so
that
they
might
springle
disgrace
vpon
our
Religion
thereby
.
42.
But
wee
,
if
wee
would
vrge
this
argument
against
them
,
and
indeed
as
oft
as
wee
doe
it
,
wee
produce
not
for
witnesses
their
enemies
,
but
their
close
friends
,
and
profest
fauourers
of
their
Religion
;
as
Polonus
,
Platina
,
Onuphrius
,
Lui●pr●ndus
,
〈…〉
uclerus
,
Sigonius
,
Baronius
,
&c.
all
which
doe
report
of
their
owne
Popes
,
that
many
of
them
were
such
monsters
of
men
,
as
the
Sun
neuer
saw
greater
:
neither
Sardanapalus
,
nor
N●ro
,
nor
Heliogabalus
,
nor
Scilla
,
nor
Catiline
,
doe
goe
before
many
of
them
in
cruelty
,
gluttony
,
luxury
,
and
all
manner
of
vices
,
insomuch
as
it
grew
into
a
Prouerbe
,
that
hee
which
would
represent
the
most
compleat
villaine
that
could
be
imagined
,
his
next
way
were
to
make
the
picture
of
a
Pope
:
now
these
are
not
our
slanderings
of
them
,
as
theirs
are
o●
vs
:
but
the
constant
reports
of
those
that
were
sworne
subjects
to
the
Sea
of
Rome
and
therefore
would
haue
rather
with
Shem
,
cast
their
cloakes
vpon
the
naked
filthinesse
of
their
holy
Fathers
,
then
with
Cham
laughed
at
the
same
,
had
it
not
beene
so
notorious
and
famous
,
that
it
could
not
bee
hidden
.
43.
To
conclude
,
that
not
onely
by
probable
coniecture
,
but
by
euident
proofe
their
slanders
may
appeare
:
wee
haue
two
notable
arguments
of
the
same
;
the
first
is
that
strange
tale
spread
abroad
in
Italy
,
touching
Luthers
death
,
before
he
44.
Secondly
,
they
calumniate
our
gouernment
,
and
that
Licurgus
,
Solon
,
or
Numa
Pompilius
,
pretending
the
conference
and
counsell
of
some
diuine
power
,
to
gaine
authority
vnto
them
;
but
by
the
whole
state
of
the
kingdome
assembled
in
Parliament
,
the
Lords
spirituall
and
temporall
,
with
the
Commons
,
a
select
company
,
gathered
out
of
the
wisest
,
sagest
,
and
discretest
persons
of
the
whole
land
:
and
that
which
is
the
happinesse
of
this
kingdome
aboue
others
,
not
rashly
or
suddenly
,
but
after
mature
and
graue
deliberation
:
neither
by
the
Prince
alone
,
without
his
subiects
,
nor
the
subiects
alone
,
without
their
Prince
,
but
by
both
consenting
,
subscribing
,
ratifying
,
and
approouing
the
same
.
Now
doe
they
imagine
any
man
to
bee
so
simple
,
as
vpon
their
bare
word
to
condemne
Lawes
,
thus
made
as
vniust
,
and
not
rather
to
condemne
them
as
vniust
slanderers
,
and
impudent
sycophants
,
that
thus
rage
against
a
whole
state
,
vpon
a
priuat
malitious
spirit
?
especially
seeing
no
Law
bee
it
neuer
so
iust
,
doth
please
the
humour
of
malefactors
,
that
would
gladly
liue
without
Law
,
that
their
wickednesse
might
goe
vnpunished
:
for
the
Law
Iulia
could
not
please
adulterers
,
nor
the
Law
Cornelia
murtherers
,
nor
the
Law
Reminia
promooters
:
and
yet
these
Lawes
were
neuer
the
worse
for
that
such
malefactors
disliked
them
;
but
they
rather
the
more
desperate
,
for
accusing
the
Lawes
of
iniustice
:
as
if
a
theefe
condemned
of
a
robbery
,
should
cry
out
that
the
Law
was
vniust
,
by
which
hee
was
condemned
:
so
these
fellowes
being
guilty
of
treason
against
the
Prince
and
state
,
haue
no
wayes
to
cloake
themselues
,
but
with
this
out-cry
,
the
Lawes
are
vniust
;
whereas
they
should
rather
keepe
themselues
innocent
,
and
then
the
Lawes
would
neuer
take
no
hold
of
them
.
45.
Secondly
,
if
it
bee
true
which
Thomas
Aquinas
sayth
,
that
then
Lawes
are
said
to
bee
iust
;
first
,
when
they
are
made
for
the
common
good
:
secondly
,
when
they
exceed
not
his
power
that
maketh
them
;
and
thirdly
,
when
they
haue
their
due
forme
,
to
wit
,
when
the
burthens
are
imposed
on
the
subiect
,
with
a
certaine
equality
of
proportion
in
order
to
the
common
good
:
then
our
Lawes
are
iust
and
good
Lawes
;
for
they
are
made
by
full
authority
in
Parliament
,
they
tend
to
the
conseruation
of
the
Kings
Maiesty
,
and
whole
Common-wealth
in
tranquillity
and
peace
:
and
their
penalties
are
so
proportioned
,
that
by
the
gentle
punishment
of
some
few
,
the
whole
state
is
preserued
.
46.
Thirdly
,
they
themselues
were
occasioners
at
least
,
if
not
causers
of
those
Lawes
that
were
made
against
them
:
for
the
Bull
of
Pius
Quintus
,
which
came
roaring
into
this
land
,
in
the
tenth
yeere
of
Queene
Elizabeth
,
whereby
the
Queene
was
accursed
,
and
deposed
,
and
her
subiects
discharged
of
their
obedience
and
oath
,
was
the
root
of
all
this
mischiefe
:
for
it
caused
the
first
Lnw
made
,
anno
13.
Elizabeth
,
and
not
onely
gaue
occasion
to
it
,
but
bred
recusancy
in
ordinary
Romanists
,
which
vsed
to
come
to
Church
before
time
,
and
sedition
and
rebellion
in
the
Priests
and
Iesuites
,
and
some
eminent
persons
;
yea
and
manifold
bloudy
practices
,
by
treason
against
her
Maiesties
sacred
person
,
and
the
state
.
These
perilous
effects
procured
other
Lawes
to
be
deuised
,
more
seuere
and
strict
then
the
former
,
against
recusants
,
seditions
books
,
Iesuites
and
Priests
,
that
beeing
borne
Englishmen
,
should
goe
beyond
sea
,
and
take
vpon
them
the
Romish
Priesthood
,
and
so
returne
into
these
dominions
to
infect
her
loyal
subiects
with
the
poyson
of
their
doctrine
:
and
what
were
the
causes
,
I
pray
you
,
since
his
Maiesties
comming
to
the
Crowne
,
of
the
reuiuing
those
former
statutes
,
and
enlarging
them
in
some
points
;
and
of
the
new
oath
of
Allegiance
,
which
hath
stirred
vp
so
many
pens
to
write
both
for
it
,
and
against
it
?
were
not
the
treasonable
practices
of
many
Romish
male
contented
persons
?
sure
it
was
high
time
to
countermyne
against
them
,
by
some
Christian
politike
Lawes
,
when
their
malice
was
growen
to
that
hight
,
that
they
cared
not
what
mischiefe
they
wrought
,
so
that
they
might
worke
their
willes
:
by
all
which
it
is
euident
,
that
they
may
thanke
themselues
for
those
Lawes
,
and
not
our
state
,
which
were
drawen
vnto
the
making
therof
,
with
vnwilling
minds
,
and
more
vnwillingly
to
their
execution
.
So
that
as
according
to
the
old
saying
,
Good
Lawes
spring
out
of
euill
manners
;
so
from
the
fountaine
of
these
fearefull
treasons
,
horrible
rebellions
,
and
bloudy
practices
,
sprung
all
these
Lawes
which
they
so
calumniate
.
47.
Fourthly
,
the
Lawes
thus
occasioned
by
their
owne
villany
,
doe
not
run
vpon
them
with
violence
,
but
they
desperatly
runne
vpon
the
point
of
the
Lawes
:
for
if
they
keepe
themselues
at
home
in
quiet
,
they
might
enioy
the
liberty
of
their
Conscience
,
without
any
danger
from
the
Lawes
,
saue
only
a
gentle
mulct
imposed
vpon
them
,
for
refusing
to
communicate
with
vs
in
the
seruice
of
our
Church
:
and
if
like
fugitiue
children
they
should
flee
from
their
own
naturall
mother
,
vnto
a
step-dame
in
forraine
Countreyes
,
and
there
receiue
vpon
them
not
onely
the
Character
of
Romish
Priesthood
,
but
also
into
them
the
poyson
of
treason
,
they
might
stay
there
still
,
without
any
coaction
from
the
Lawes
:
for
they
were
directed
onely
against
such
as
beeing
priested
,
returned
into
their
countrey
to
practise
treason
,
and
to
withdraw
the
peoples
hearts
from
their
obedience
,
and
reconcile
them
to
the
Church
of
Rome
.
So
that
the
Law
is
but
like
a
naked
sword
,
held
foorth
by
the
hand
of
the
state
for
it
own
defence
,
which
these
desperate
Priests
run
voluntarily
vpon
,
and
kill
themselues
:
and
therefore
they
themselues
are
guilty
of
selfe-murder
,
and
not
the
Law
of
iniustice
.
48.
Fiftly
,
and
lastly
,
this
matter
may
be
yet
more
euident
,
all
men
know
that
there
was
neuer
any
Law
hitherto
enacted
in
this
kingdome
,
to
put
to
death
any
Romanist
for
his
Religion
;
except
hee
either
passed
ouer
the
Seas
,
and
returned
backe
with
the
order
of
Priest-hood
,
his
heart
beeing
full
of
treason
,
and
his
hands
of
violence
,
as
was
said
before
,
or
gaue
entertainment
to
such
traytours
in
his
house
a
certaine
time
,
that
lurked
for
an
opportunity
to
doe
mischiefe
,
or
moued
seditions
or
rebellion
in
the
State
,
let
them
name
but
one
in
these
57.
yeares
of
our
late
Queens
and
now
Kings
regiment
,
that
hath
been
punished
with
death
meerely
for
his
religion
,
and
wee
will
confesse
them
not
to
be
such
malicious
slanderers
,
albeit
in
truth
to
punish
Idolaters
,
and
such
as
perswade
to
an
Apostacy
from
God
,
with
death
,
is
no
vniust
law
,
but
euen
grounded
vpon
the
law
of
God
it selfe
,
Deut.
13.
5.
8
,
9.
our
lawes
then
are
so
farre
from
exceeding
the
bounds
of
iustice
,
that
they
rather
offend
in
comming
too
short
thereof
,
which
indeed
is
the
lesse
offence
of
the
two
,
because
it
approcheth
neerer
to
the
medium
;
and
that
our
Law-giuers
knew
right
well
,
which
moued
them
to
be
rather
too
remisse
,
then
too
extreame
.
49.
Adde
hereunto
that
all
of
them
,
both
priests
and
people
,
that
are
absolute
Papists
,
must
needs
nourish
secret
treason
in
their
hearts
,
whatsoeuer
they
pretend
in
outward
shew
,
for
euery
true
Romanist
is
bound
to
obey
the
Iesuite
or
Priest
,
informing
him
vpon
paine
of
damnation
;
and
the
Iesuite
errant
must
obey
the
President
resident
of
his
Colledge
,
and
be
at
his
direction
,
and
the
Colledge
Gouernour
must
obey
his
superiour
of
the
order
,
and
he
fetcheth
his
influence
from
the
Pope
,
so
that
if
the
Pope
being
the
highest
Spheare
moue
in
a
violent
motion
,
and
command
to
depose
or
kill
the
King
,
as
Pius
Quintus
did
our
late
Queene
,
then
all
the
inferiour
Spheares
must
be
caried
about
with
the
same
kind
of
agitation
,
and
if
they
make
either
a
trembling
or
retrograde
motion
,
they
are
not
fit
Planets
for
the
Romish
Spheare
,
and
thus
in
Queene
Elizabeths
time
all
the
rabble
of
them
,
I
meane
both
Priests
and
absolute
lay
Papists
were
traytors
either
in
heart
,
or
act
,
because
the
first
mouer
by
his
Bull
moued
that
wayes
,
and
so
if
they
are
not
at
this
day
by
refusing
the
oath
of
allegiance
,
yet
if
the
Pope
should
shoot
out
his
thunderbolt
,
and
actually
excommunicate
and
depose
our
King
,
they
must
needs
either
renounce
their
allegiance
,
or
their
Romish
faith
,
which
bindeth
them
to
this
necessity
;
albeit
most
of
their
owne
Doctors
confesse
that
the
King
is
excommunicate
Panormit
.
capin
homin.
extra
de
iudicijs
.
Gregory
de
Valent
.
●om
.
●
.
in
Thom.
disp.
1.
q.
12.
Bunnes
in
2.
2.
q.
12.
ipso
facto
,
and
then
they
need
not
exspect
any
personall
denunciation
of
the
sentence
,
but
may
and
must
if
they
see
opportunity
,
without
any
further
direction
,
rise
vp
in
armes
,
and
pull
him
out
of
his
Throne
,
thus
which
way
soeuer
a
man
looke
,
he
shall
spy
Treason
in
their
religion
,
and
iustice
in
our
lawes
.
50.
Touching
cruelty
in
persecution
of
them
(
which
is
the
second
crime
whereof
they
accuse
the
gouernment
of
our
state
)
it
is
so
shamelesse
an
accusation
,
and
so
farre
from
shew
of
truth
,
that
there
is
none
that
either
dwell
amongst
vs
,
or
that
know
the
mild
and
gentle
administration
of
this
common-wealth
,
but
will
with
one
voyce
and
verdict
condemne
it
for
a
notorious
slander
.
But
for
further
direction
of
them
in
this
point
,
and
for
stopping
of
the
mouthes
of
those
malicious
persons
,
that
out
of
the
rancour
of
their
hearts
towards
vs
haue
vttered
forth
these
vntruths
,
let
these
few
obseruations
be
remarked
,
first
,
that
neuer
any
of
them
hath
bin
put
to
death
in
this
kingdome
,
but
by
forme
of
iustice
and
due
proceeding
according
to
the
lawes
,
whereas
the
Protestants
haue
bin
slaine
by
them
partly
by
treason
,
and
partly
by
massacres
,
and
that
in
great
multitudes
,
as
is
before
declared
.
51.
Secondly
,
that
such
as
haue
thus
by
law
been
executed
amongst
vs
were
so
handled
,
not
for
their
religion
,
but
either
for
treason
or
rebellion
,
or
some
other
notable
crime
,
which
to
be
true
,
this
one
reason
doth
sufficiently
prooue
,
because
there
was
no
law
euer
yet
made
in
this
land
to
punish
Romish
recusants
by
death
,
if
they
kept
themselues
within
the
limits
of
their
religion
,
and
did
not
flye
either
beyond
sea
,
and
there
become
Priests
,
or
remayning
at
home
,
entertaine
such
persons
into
their
houses
,
and
mayntaine
them
against
the
State
:
whereas
they
on
the
other
side
haue
committed
to
the
edge
of
the
sword
,
and
the
fury
of
the
fire
infinite
Protestants
onely
for
their
religion
,
without
any
other
crime
or
cause
layd
to
their
charge
,
as
the
six
Articles
in
Henry
the
eights
time
,
and
the
miserable
burning
of
many
poore
soules
in
Queene
Maries
quinquenie
,
onely
for
denying
to
subscribe
to
the
doctrine
of
Transubstantiation
,
doth
apparently
euince
.
53.
Thirdly
,
that
in
all
Queene
Elizabeths
time
by
the
space
of
44.
yeares
and
vpwards
,
there
were
executed
in
all
not
aboue
180.
Priests
,
receiuers
and
harbourers
of
them
:
and
since
king
Iames
came
to
the
Crowne
of
the
latter
sort
not
any
,
and
of
the
former
not
much
aboue
a
dozen
,
(
I
speake
within
compasse
)
except
those
Powder-villaines
,
who
they
themselues
dare
not
for
shame
but
confesse
that
they
receiued
a
iust
reward
for
their
demerits
,
whereas
in
Queene
Maryes
fiue
yeares
raigne
,
neere
vpon
three
hundred
persons
were
cruelly
put
to
death
for
religion
,
as
the
publicke
actes
and
records
of
our
Church
do
testifie
.
Fourthly
,
that
all
the
punishment
inflicted
vpon
our
recusants
,
if
they
kept
themselues
peaceable
and
quiet
from
actuall
treason
,
and
entertainement
of
traytors
,
was
,
and
is
,
but
a
pecuniary
mu●ct
,
and
that
so
gentle
,
that
there
is
sufficiently
left
vnto
them
to
mayntaine
themselues
and
their
families
in
good
estate
,
except
either
they
seeke
to
seduce
others
,
or
refuse
to
abiure
the
land
,
being
conuicted
and
past
hope
of
amendment
,
or
denye
to
Statut.
Elizab.
anno
21.
&
35.
&
Iacob
.
4.
take
the
oath
of
allegeance
being
offered
vnto
them
:
their
goods
are
not
confiscate
,
their
bodyes
not
imprisoned
,
their
persons
not
banished
,
their
liues
are
not
taken
from
them
,
onely
a
certaine
portion
of
their
lands
and
goods
is
forfeited
,
and
that
redeeme
a
number
of
them
at
a
low
and
easie
rate
,
what
punishment
could
be
more
remisse
,
whereas
when
the
sword
was
in
their
hands
,
as
now
vnder
the
bloudy
Inquisition
;
not
a
small
mulct
,
but
a
proscription
;
not
goods
,
but
liues
;
not
restraint
,
and
limitation
,
but
imprisonment
,
bonds
,
and
vtter
ruine
and
destruction
doth
serue
their
turne
.
54.
Fiftly
,
that
many
of
their
Bishops
and
Priests
haue
not
onely
been
freed
from
all
seuere
punishment
,
but
also
intreated
after
a
kind
and
fauourable
manner
:
to
begin
with
the
late
Queenes
raigne
,
of
fourteene
Bishops
that
withstood
her
55.
Neither
hath
our
vertuous
King
since
his
rightfull
possessing
of
the
imperiall
crowne
of
these
vnited
kingdomes
,
been
any
whit
more
sharp
and
seuere
,
but
rather
more
gentle
and
remisse
,
vntil
their
hellish
Powder-plot
wrung
from
him
,
and
the
State
some
small
addition
to
these
former
lawes
,
yet
farre
remote
from
all
bloudy
or
cruell
purpose
against
them
.
For
to
omit
his
Maiesties
exceeding
clemency
extended
to
them
all
in
the
beginning
of
his
raigne
,
pardoning
some
,
aduancing
others
to
dignities
&
offices
in
the
common-wealth
,
releasing
the
fines
and
mulcts
to
all
,
and
giuing
by
his
Proclamation
free
liberty
to
all
Iesuites
and
Seminary
Priests
,
to
be
free
from
the
penalty
of
the
Lawes
,
so
that
they
departed
the
kingdome
within
a
certaine
prescribed
time
;
euen
at
this
day
,
and
euer
since
his
Maiesties
royall
regiment
,
those
Priests
that
haue
been
apprehended
and
might
iustly
be
put
to
death
by
tenour
of
the
lawes
,
yet
haue
and
might
be
pardoned
,
if
they
would
but
renounce
the
Popes
temporall
soueraignetie
,
and
receiue
the
oath
of
alleageance
,
as
the
example
of
Blackwell
their
Arch-priest
,
and
of
diuers
besides
doth
testifie
.
56.
Thus
gently
are
they
handled
with
vs
,
and
yet
they
complaine
,
whereas
when
they
were
armed
with
authority
,
all
the
Bishops
and
Ministers
that
refused
to
conforme
themselues
to
their
religion
,
presently
either
were
apprehended
,
imprisoned
,
burned
,
and
most
cruelly
and
tyrannically
vsed
,
or
constrained
to
forsake
the
kingdome
,
and
seeke
reliefe
and
succour
in
forreine
countries
,
there
was
no
remedy
nor
releasement
but
either
deny
their
faith
,
or
dye
,
choose
they
which
.
57.
And
for
their
dealing
at
this
day
,
where
the
Inquisition
preuaileth
,
is
any
one
suffred
to
liue
among
them
that
is
but
once
suspected
to
be
of
our
religion
?
is
not
euery
such
a
one
either
murdered
in
secret
,
or
brought
to
the
stake
in
publick
?
the
miserable
butchery
that
is
made
of
poore
Protestants
by
these
tigres
,
is
lamentable
to
speake
,
and
almost
incredible
to
be
beleeued
,
and
were
it
death
onely
it
might
be
accounted
a
fauour
,
but
to
be
stripped
not
onely
of
all
a
mans
goods
,
but
also
of
his
apparell
,
and
a
poore
Beadles
threed-bare
gowne
to
be
put
on
his
back
,
and
to
be
releeued
by
almes
,
as
famous
Cranmer
the
Archbishop
of
Canterbury
was
,
to
be
almost
starued
with
cold
,
and
eaten
with
lice
,
as
deuout
Latimer
was
,
to
be
kept
in
a
close
stinking
filthy
prison
,
hauing
for
his
bed
a
little
pad
of
straw
,
with
a
rotten
couering
,
as
worthie
Hooper
was
,
to
be
whipt
,
and
scourged
,
and
stockt
,
and
pend
vp
in
Little
ease
,
as
diuers
were
by
bloudy
Bonner
:
these
cruelties
were
more
cruell
then
death
,
and
yet
these
were
the
mercies
of
those
mercilesse
tyrants
;
yea
,
they
not
onely
raged
against
the
liuing
,
but
the
dead
also
,
for
they
caused
the
bones
of
Bucer
and
Fagius
to
be
raked
out
of
their
graues
,
and
to
be
burned
for
Heretikes
:
a
practise
many
times
vsed
by
Popes
,
and
Romish
Prelates
,
which
notwithstanding
the
very
Heathen
abhorred
:
nay
that
which
is
both
strange
and
ridiculous
:
one
Iames
Treuisam
a
Protestant
,
dying
in
the
Parish
of
Saint
58.
Now
if
it
be
a
kinde
of
mercy
to
dispatch
one
quickly
that
must
dye
,
what
mercy
is
this
in
these
men
,
that
inflict
so
many
deaths
vpon
poore
Protestants
,
euen
whilst
they
liue
?
Paulus
Quintus
doth
in
his
first
briefe
to
his
false-named
Catholikes
,
in
the
yeere
1606.
yea
they
haue
not
blushed
to
write
,
and
to
publish
in
print
,
and
so
set
foorth
in
Pictures
,
that
many
of
them
haue
beene
here
in
England
,
wrapped
in
Beares
skinnes
,
and
baited
with
dogges
,
some
tyed
to
horse
maungers
,
and
fed
with
hay
,
others
to
haue
their
bowels
gnawed
out
with
dormice
,
included
in
bosons
,
with
a
number
of
such
like
horrible
and
fearfull
kinds
of
torments
,
which
the
Sunne
neuer
yet
beheld
in
this
kingdome
,
nor
euer
shall
behold
,
I
trust
.
59.
Now
then
out
of
all
these
obseruations
,
drawen
from
the
Lawes
and
Statutes
of
this
Realme
,
and
from
the
comparing
of
their
dealing
towards
vs
,
with
ours
towards
them
,
this
conclusion
doth
necessarily
arise
,
that
theirs
is
the
bloudy
and
persecuting
malignant
Church
,
and
not
ours
▪
and
that
by
their
malicious
imputing
to
vs
that
great
crime
,
they
prooue
themselues
to
bee
open
and
notorious
slanderers
,
and
so
to
persecute
vs
not
onely
with
the
sword
,
but
also
with
their
vemous
tongues
,
which
according
to
the
Prophet
Dauids
speech
are
sharper
then
razours
,
and
more
virulent
then
the
the
sting
of
the
Aspe
,
or
poyson
of
the
Cocatrice
;
I
pray
God
amend
them
,
and
lay
not
this
sinne
to
their
charge
.
60.
The
third
obiect
of
their
slauudering
tongues
,
is
our
Veritas
magna
est
,
&
preualebit
.
I
hope
so
to
dispell
and
scatter
these
mists
by
the
light
of
truth
,
that
they
shall
vanish
like
smoake
,
and
the
truth
bee
more
resplendent
,
like
the
Sunne
comming
out
of
a
cloud
.
61.
To
the
purpose
:
first
,
they
exclaime
that
our
Religion
Concil.
Trid.
Bell.
de
Iustif
.
l.
4.
c.
1.
Kellison
.
suruey
.
is
an
enemy
to
good
workes
,
and
that
wee
esteeme
of
them
as
not
necessary
to
saluation
;
which
damnable
errour
,
some
of
them
ascribe
vnto
vs
,
as
our
direct
doctrine
,
others
as
a
consequence
of
our
doctrine
,
and
our
secret
meaning
:
but
that
both
are
lying
slanders
,
I
appeal
first
to
our
doctrine
it selfe
,
which
is
so
cleare
in
this
point
,
that
no
man
can
doubt
thereof
,
but
hee
that
is
musled
with
malice
:
for
this
we
hold
,
that
though
faith
be
alone
in
the
worke
of
iustification
,
Faith
is
a
liuely
and
powerfull
thing
,
not
an
idle
cogitation
,
swimming
vpon
the
toppe
of
the
heart
:
as
a
fowle
vpon
the
water
,
but
as
water
heated
by
fire
,
though
it
remaine
water
still
,
yet
it
is
no
more
cold
,
but
hote
,
and
altogether
changed
:
so
faith
doth
frame
and
fashion
in
a
man
another
mind
,
and
other
senses
,
and
altogether
maketh
him
a
new
man
.
Again
in
another
place
he
sayth
,
that
the
vertue
of
faith
is
to
kill
death
,
to
damne
hell
,
to
be
sinne
to
sinne
,
and
a
deuill
to
the
deuill
:
that
is
,
to
be
sins
poison
,
and
the
Deuils
confusion
.
Thus
hee
speaketh
concerning
the
powerful
efficacy
of
that
true
iustifying
faith
which
wee
rely
our
saluation
vpon
,
and
they
condemne
as
a
nulli-fidian
portion
.
And
touching
good
works
,
their
necessity
and
excellency
,
heare
how
diuinely
he
writeth
in
one
place
:
Out
of
the
cause
of
iustification
,
no
man
can
sufficiently
commend
good
workes
:
in
another
,
One
good
worke
,
proceeding
from
faith
,
done
by
a
Christian
,
is
more
pretious
then
heauen
or
earth
,
the
whole
world
is
not
able
to
giue
a
sufficient
reward
for
one
goodworke
:
and
in
another
place
:
It
is
as
necessary
,
that
godly
teachers
doe
as
diligently
vrge
the
doctrine
of
good
workes
,
as
the
doctrine
of
faith
,
for
the
Deuill
is
an
enemy
to
both
:
what
can
bee
spoken
more
effectually
for
the
extolling
of
the
excellency
of
good
w●rkes●
:
and
yet
these
fellowes
make
Luther
the
greatest
aduersarie
to
them
.
62.
Secondly
,
I
appeale
to
themselues
,
many
of
the
greatest
Doctors
,
amongst
whom
doe
cleare
vs
from
that
imputation
:
Maldonate
.
The
Protestants
doe
say
,
that
iustifying
faith
cannot
bee
without
good
workes
:
Viega
.
The
Protestants
affirme
,
that
iustification
&
sanctification
are
so
ioyned
together
,
that
they
cannot
be
parted
:
Stapleton
:
All
Protestants
,
none
excepted
,
teach
,
that
faith
which
iustifieth
,
is
liuely
working
by
charity
,
and
other
good
workes
.
Lastly
Bellarmine
.
The
Protestants
faith
cannot
stand
with
euill
workes
;
for
hee
that
hath
a
purpose
to
sin
,
can
conceiue
no
faith
for
the
remission
of
his
sin
:
and
that
faith
alone
doth
iustifie
:
but
yet
is
not
alone
:
and
that
they
exclude
not
the
necessity
,
but
onely
the
merite
of
good
workes
,
nor
the
presence
,
but
the
efficacy
to
iustifie
.
Now
then
,
with
what
face
can
they
bolster
out
this
slaunder
against
our
doctrine
,
and
accuse
vs
to
be
like
the
Simonian
Heretike
,
who
taught
,
that
a
man
need
not
regard
good
workes
:
and
Eunomians
,
who
defended
,
that
perseuerance
in
sinne
,
did
not
hinder
saluation
,
so
that
wee
beleeued
.
This
is
the
first
blasphemie
against
our
Religion
,
wherein
they
doe
not
so
much
thwart
vs
,
as
crosse
themselues
:
and
that
one
may
see
yet
more
clearely
,
this
to
bee
a
malicious
slaunder
:
hearken
what
Bellarmine
Luther
seemeth
(
sayth
he
)
to
teach
,
that
Christian
liberty
consisteth
in
this
,
that
a
godly
conscience
is
free
not
from
doing
good
workes
,
but
from
being
accused
or
defended
by
them
:
&
let
Luther
himself
speake
againe
:
By
faith
(
sayth
he
)
we
are
freed
not
from
works
,
but
from
opinion
of
workes
,
that
is
,
from
a
foolish
presumption
of
iustification
,
to
bee
obtained
by
workes
:
by
all
which
we
may
easily
iudge
of
the
meaning
of
those
sentences
obiected
:
(
Faith
alone
doth
saue
:
and
infidelity
alone
doth
condemne
:
and
where
faith
is
,
no
sinne
can
hurt
nor
condemne
:
)
that
they
are
to
be
vnderstood
,
partly
of
sinnes
before
iustification
,
and
partly
of
such
sinnes
after
,
as
destroy
not
faith
,
nor
raigne
in
the
beleeuer
,
nor
are
perseuered
in
,
but
repented
of
,
and
laboured
against
,
and
thus
our
Religion
is
iustified
by
the
very
aduersaries
thereof
,
from
this
great
crime
imputed
vnto
it
.
63.
Againe
,
they
accuse
vs
as
maintainers
of
this
doctrine
,
Bell.
de
Iustif
.
l.
4.
c.
1.
Luther
.
in
assert
.
art.
31.
32.
36.
Calum
Instit
l.
3
c.
12.
&
.
l.
4.
c.
9.
Melanct.
loc.
de
peccat
.
that
all
the
workes
of
iust
men
,
are
mortall
sinnes
,
and
of
this
they
make
,
Luther
,
Calume
,
and
Melancthon
to
be
Patrones
:
but
with
what
shamelesse
impudency
,
let
the
world
iudge
.
To
begin
with
Caluine
,
these
be
his
words
:
Dum
sancti
ductu
Spiritus
,
&c.
(
i.
)
Whilst
being
holy
▪
wee
walke
in
the
wayes
of
the
Lord
,
yet
least
being
forgetfull
of
our selues
,
wee
should
waxe
proud
,
there
remain
reliques
of
imperfection
,
which
may
minister
vnto
vs
,
matter
of
humiliation
:
againe
,
the
best
worke
that
can
be
wrought
by
iust
men
,
yet
is
besprinkled
and
corrupted
with
the
impurity
of
the
flesh
,
and
hath
as
it
were
some
dregs
mixed
with
it
:
let
the
holy
seruant
of
God
chuse
out
of
his
whole
life
,
that
which
he
shall
thinke
to
haue
beene
most
excellent
,
let
him
well
consider
euery
part
thereof
,
hee
shall
without
doubt
finde
in
one
place
or
other
,
something
which
sauours
of
the
fleshes
corruption
,
seeing
our
alacrity
in
well
doing
is
neuer
such
as
it
ought
to
be
,
but
our
weakenes
great
in
hindering
the
course
:
although
we
see
that
the
blots
,
where
with
the
Saints
workes
are
stayned
,
are
not
obscure
,
yet
grant
that
they
are
but
very
small
workes
,
shall
they
not
offend
the
eyes
of
God
,
before
whom
the
starres
themselues
are
not
pure
?
we
haue
not
one
worke
proceeding
from
the
Saints
,
which
if
it
be
censured
in
it selfe
,
doth
not
deserue
a
iust
reproofe
..
64.
In
the
other
place
obiected
,
hee
writeth
thus
:
Qui
seriò
tanquam
sub
conspectu
Dei
,
&c.
(
i.
)
They
which
shall
earnestly
as
in
the
sight
of
God
,
seeke
the
true
rule
of
iustice
,
shall
finde
for
certainty
all
the
words
of
men
,
if
they
be
censured
by
their
owne
dignity
,
to
be
nothing
but
pollution
and
filthines
:
and
that
which
is
commonly
called
righteousnesse
,
to
be
before
God
meere
iniquity
:
that
which
is
counted
integrity
,
to
be
impurity
,
and
that
which
is
esteemed
glory
,
to
be
ignominie
.
Let
the
Reader
now
iudge
what
notorious
lyars
these
bee
to
fasten
this
opinion
vpon
Caluin
,
whose
wordes
I
haue
sincerely
and
fully
set
downe
,
that
euery
one
may
see
their
false
dealing
:
for
in
what
one
place
nameth
hee
mortall
sinne
?
or
what
one
word
tendeth
to
that
end
?
The
worse
termes
he●
giueth
to
good
workes
in
the
first
place
are
these
:
That
they
are
sprinkled
with
imperfection
,
mixed
with
the
dregs
of
the
slesh
,
stained
with
corruption
:
and
in
the
second
,
that
they
are
filthines
,
iniquity
,
pollution
and
ignominy
:
but
how
?
first
,
if
they
bee
examined
by
the
strict
rule
of
Gods
iustice
:
secondly
,
if
they
bee
compared
to
Gods
righteousnesse
:
and
thirdly
,
if
they
bee
considered
in
their
owne
merite
and
worth
without
the
merite
of
Christ
,
whereby
both
their
staines
and
imperfections
are
couered
,
and
an
excellent
dignity
giuen
vnto
them
.
65.
And
indeed
what
I
pray
you
doth
Caluine
say
herein
,
but
that
which
the
Fathers
said
before
?
I
will
propound
two
or
three
vnto
you
in
stead
of
al
the
rest
:
Woe
be
to
our
righteousnesse
(
sayth
Saint
Augustine
)
if
God
remouing
his
mercy
,
should
search
into
it
:
and
againe
,
All
our
righteousnes
standeth
rather
in
the
remission
of
our
sinnes
,
then
in
any
perfection
of
iustice
.
Our
best
righteousnes
(
sayth
Saint
Bernard
)
if
it
be
any
,
is
right
perhaps
,
but
not
pure
,
vnlesse
happily
we
thinke
our selues
better
then
our
Fathers
,
who
no
lesse
truely
then
humbly
said
,
All
our
righteousnes
is
as
a
defiled
cloth
.
The
holy
man
Iob
(
sayth
Saint
Gregory
)
because
he
saw
all
the
merite
of
our
vertue
to
be
in
vice
,
if
it
be
strictly
iudged
by
the
eternall
Iudge
,
did
rightly
adde
in
;
If
I
will
contend
with
him
,
I
shall
not
be
able
to
answere
him
one
of
a
thousand
.
Lastly
,
all
beauty
(
sayth
Arnobius
)
in
Gods
presence
is
but
deformity
,
all
righteousnes
is
but
vnrighteousness
,
all
strength
but
weakenes
,
all
riches
but
beggery
.
These
Fathers
,
with
all
the
rest
,
say
no
lesse
then
Caluine
,
nor
Caluine
no
more
then
they
;
and
therefore
they
must
either
bee
condemned
with
him
,
or
bee
iustified
with
them
.
Now
if
any
man
should
say
,
that
they
affirmed
,
that
our
best
works
were
deadly
sinnes
,
all
men
would
condemne
him
for
a
liar
:
so
may
we
iustly
say
of
our
malicious
aduersaries
,
in
imputing
that
opinion
to
Caluine
,
which
hee
neuer
meant
,
nor
yet
the
words
will
beare
,
and
also
which
in
all
his
writings
hee
directly
crosseth
.
66.
That
which
hath
beene
spoken
concerning
,
Caluine
,
may
bee
applyed
to
the
iustification
of
Luther
and
Melancthon
:
who
are
so
farre
from
esteeming
good
workes
,
to
bee
mortall
sinnes
,
that
they
extoll
them
hyperbolically
,
as
hath
beene
already
manifested
.
Luther
indeed
sayth
thus
:
That
a
good
worke
,
done
after
the
best
manner
that
can
be
,
yet
is
a
veniall
sinne
,
according
to
the
mercy
of
God
,
and
a
mortall
sinne
,
according
to
the
iustice
of
God
:
but
what
of
this
?
doth
he
therefore
say
,
that
it
is
a
mortall
sinne
,
simply
,
as
they
would
haue
him
?
no
,
in
no
case
:
for
first
,
hee
calleth
it
a
good
worke
,
which
hee
would
neuer
haue
done
,
if
hee
had
iudged
it
no
better
then
a
sinne
:
secondly
,
hee
sayth
,
that
it
is
mortall
,
according
to
the
iustice
of
God
,
and
veniall
by
the
mercy
of
God
,
which
is
the
very
same
that
all
the
Fathers
affirmed
before
,
intending
by
mortall
,
not
that
which
is
a
high
degree
of
sinne
,
but
that
which
in
it
owne
nature
deserueth
death
.
Thirdly
,
Luther
himselfe
sheweth
what
his
intendment
is
in
the
article
going
before
,
where
he
sayth
,
that
not
the
good
worke
it selfe
,
but
the
defect
in
the
worke
is
truely
sinne
,
because
it
is
an
omission
of
that
precept
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
.
By
all
which
it
is
cleare
,
that
Luther
doth
not
condemne
a
good
worke
,
but
the
euil
in
the
worke
,
and
that
though
God
doth
in
mercy
pardon
the
euill
for
the
goods
sake
,
being
a
fruit
of
faith
,
so
he
might
iustly
condemne
the
good
for
the
euill
sake
that
cleaueth
vnto
it
,
being
a
fruit
of
originall
sinne
:
so
that
Luther
standeth
cleare
and
innocent
from
this
crime
layd
to
his
charge
in
all
true
iudgement
,
and
they
stand
guilty
of
a
most
foule
slander
imputed
vnto
him
by
their
malice
.
67.
Thirdly
,
they
slaunder
vs
,
that
we
slaunder
God
,
by
making
him
the
author
of
sinne
.
This
accusation
,
Bellarmine
,
Campion
,
Stapleton
,
Vasques
,
Feuardentius
,
and
all
the
Iesuiticall
rabble
lay
to
our
charge
.
And
they
accuse
Caluine
,
Luther
,
Peter
Martir
,
and
all
other
Protestant-writers
as
guilty
thereof
,
but
vpon
what
ground
,
and
with
what
shew
of
reason
,
let
them
declare
vnto
vs
,
for
it
passeth
the
reach
of
our
capacities
to
finde
out
any
such
doctrine
,
either
direct
in
plaine
words
,
or
indirect
by
logicall
consequence
in
any
of
them
;
direct
doctrine
I
am
sure
Caluine
thus
writeth
:
The
cause
of
sinne
is
not
to
be
sought
out
of
mans
will
,
out
of
which
the
roote
of
euill
ariseth
,
and
in
the
which
sinne
resideth
.
And
in
his
Comment
vpon
the
Epistle
of
Saint
Iames
,
more
plainely
he
affirmeth
,
that
God
is
not
the
author
of
sinne
,
and
that
euils
doe
not
proceed
from
any
other
roote
,
but
from
the
euill
concupiscence
of
euery
mans
owne
heart
.
And
this
doctrine
he
iterateth
againe
and
againe
many
score
of
times
in
his
bookes
.
Peter
Martyr
in
like
maner
is
most
direct
against
this
blasphemous
That
opinion
of
the
Libertines
which
maketh
God
the
author
of
sinne
,
is
a
most
detestable
opinion
,
then
which
,
nothing
can
be
imagined
more
wicked
,
nor
a
more
compendious
way
to
hell
;
And
in
the
same
place
he
concludeth
,
that
though
nothing
in
the
world
,
no
,
not
sinnes
themselues
come
to
passe
besides
Gods
will
and
prouidence
,
yet
he
is
not
truly
to
be
called
the
cause
of
sinne
,
but
all
that
can
be
sayd
,
is
that
he
is
such
a
cause
,
which
is
tearmed
by
the
Logicians
,
the
remoouing
or
hindering
cause
,
that
is
,
not
efficient
,
but
deficient
rather
,
which
in
truth
is
no
cause
at
all
.
Luther
is
as
direct
:
for
he
auoucheth
this
proposition
in
many
places
,
God
is
not
the
author
of
sinne
.
68.
I
but
(
say
they
)
though
in
word
you
say
so
,
yet
by
consequence
from
your
doctrine
it
may
be
necessarily
gathered
,
that
you
hold
the
contrary
:
for
you
all
teach
,
that
God
concurreth
with
a
sinner
in
the
acting
of
his
sin
by
his
powerfull
prouidence
,
and
not
onely
foreseeth
,
but
decreeth
,
disposeth
,
and
determineth
in
his
wisedome
all
the
sinnes
of
men
according
to
his
will
;
and
by
his
secret
working
blindeth
their
minds
,
and
hardneth
their
hearts
,
that
they
cannot
repent
.
This
we
confesse
is
our
doctrine
,
if
it
be
rightly
vnderstood
:
for
we
teach
,
that
God
doth
not
barely
permit
sinne
to
be
done
,
but
decreeth
before
to
permit
it
,
and
in
the
act
worketh
by
it
,
and
ordereth
and
disposeth
it
to
his
owne
ends
,
yet
so
,
that
he
neither
approueth
of
it
,
nor
is
in
any
respect
the
cause
of
the
malignity
thereof
;
and
herein
we
consent
both
with
the
ancient
Fathers
,
and
with
most
of
their
owne
Doctors
.
69.
Touching
the
Fathers
,
Saint
Augustine
shall
be
the
Aug.
Enchi
.
id
.
ad
Laure●t
.
cap.
100
&
101.
mou●h
of
all
the
rest
:
thus
writeth
he
,
Sinne
could
not
be
done
,
if
God
doth
not
suffer
it
,
and
he
doth
not
suffer
it
against
,
but
with
his
will
,
and
being
good
as
he
is
,
he
would
neuer
suffer
any
thing
to
be
ill
done
,
but
that
being
also
Almightie
,
he
can
do
well
of
that
which
is
euill
.
And
in
the
next
Chapter
,
God
doth
fulfill
the
good
purposes
of
his
owne
by
the
euill
purposes
of
euill
men
.
God
doth
worke
in
the
hardening
of
the
wicked
,
not
onely
by
his
permission
and
patience
,
but
also
by
his
power
and
action
through
his
mightie
prouidence
,
but
yet
most
wise
and
iust
.
And
in
another
place
,
Who
may
not
tremble
at
these
iudgements
,
where
God
doth
worke
in
the
hearts
of
wicked
men
whatsoeuer
he
will
,
rendring
to
them
notwithstanding
according
to
their
deserts
?
And
againe
in
another
place
,
As
God
is
a
most
holy
Creator
of
good
natures
,
so
hee
is
a
most
righteous
disposer
of
euill
wills
,
that
whereas
those
euill
wills
doe
ill
vse
good
natures
,
he
on
the
other
side
may
well
vse
the
euill
wills
themselues
.
Thus
Augustine
is
our
Patrone
in
this
Doctrine
:
and
if
we
be
Heretikes
,
he
is
one
too
.
70.
But
let
vs
heare
their
owne
Doctours
speake
,
When
God
doth
good
,
and
permitteth
euill
(
sayth
Hugo
)
his
will
appeareth
,
seeing
he
willeth
that
which
should
be
,
both
which
he
doth
,
and
which
he
permitteth
,
both
his
operation
and
his
permission
are
his
will
.
God
worketh
many
things
(
sayth
Pererius
)
within
him
that
is
hardened
,
by
which
he
is
made
worse
through
his
owne
fault
:
he
stirreth
vp
diuers
motions
either
of
hope
,
or
feare
,
lust
,
or
anger
,
and
sendeth
in
diuers
doubtfull
and
perplexed
imaginations
,
by
which
he
is
pusht
forth
vnto
euill
.
A
sinner
(
saith
Medina
)
when
he
sinneth
,
doth
against
the
will
and
law
of
God
in
one
case
,
and
in
another
not
:
he
doth
indeed
against
his
signified
will
,
but
against
the
will
of
his
good
pleasure
he
doth
not
,
nor
against
his
effectuall
ordination
.
No
sinne
falleth
out
besides
the
will
and
intention
of
God
(
say
Mayer
,
Durand
,
Aquinas
,
and
other
.
)
God
Mayer
2.
dist.
45.
q.
1.
Durand
.
2.
dist.
37.
q.
1.
Aquin.
in
Ro.
9.
Canus
loc.
lib.
2.
cap.
4.
Vega
lib.
2.
c.
15.
de
expos.
concil
.
Trident.
Suarez
de
varijs
opus
.
Theol.
l.
4.
disp.
1.
§.
2.
(
sayth
Canus
)
is
the
naturall
cause
of
all
motions
,
yea
euen
in
euill
men
,
but
not
the
morall
cause
,
for
he
neither
counselleth
nor
commandeth
euill
.
Lastly
,
to
conclude
with
two
famous
Iesuits
,
Vega
,
and
Suarez
:
the
first
sayth
,
that
though
God
doth
not
command
,
counsell
,
approue
,
or
reward
sinne
,
yet
he
doth
will
and
worke
it
together
with
vs
:
and
the
second
,
that
God
worketh
the
act
of
sinne
,
but
not
the
malice
thereof
.
This
is
the
very
doctrine
of
Caluine
,
and
Martir
,
and
all
Protestants
:
so
that
if
wee
be
guilty
of
this
blasphemous
consequence
,
to
make
God
the
author
of
sinne
,
they
also
must
needs
be
in
the
same
case
:
but
Saint
Augustines
distinction
will
cleere
vs
both
.
When
God
deliuered
his
Sonne
,
and
Iudas
his
Master
to
be
crucified
,
why
is
God
iust
,
and
man
guilty
(
sayth
he
)
but
because
though
the
thing
was
the
same
which
they
did
,
yet
the
cause
was
not
the
same
,
for
which
they
did
it
:
or
if
this
distinction
will
not
suffice
,
their
owne
Iesuites
will
helpe
vs
out
:
In
sinne
there
are
two
things
to
be
considered
(
sayth
Vasques
)
the
act
and
defect
:
the
act
is
to
be
referred
to
God
,
but
not
the
defect
in
any
case
,
which
ariseth
from
the
corrupt
will
of
man
:
or
the
act
and
the
malignity
thereof
,
(
as
sayth
another
Iesuite
)
or
the
materiall
part
of
sinne
,
which
is
called
by
the
Schoolemen
,
subiectum
substratum
,
the
vnder-laide
subiect
:
and
the
formall
,
which
is
the
prauity
and
anomy
of
the
action
;
the
one
of
these
from
God
,
the
other
from
man
:
or
lastly
,
if
none
of
these
will
serue
the
turne
,
yet
our
owne
distinction
will
acquire
vs
,
to
wit
,
that
Almighty
God
doth
so
will
&
decree
mans
sin
,
not
as
it
is
sin
,
but
as
it
is
his
owne
iust
iudgement
vpon
sinners
,
for
their
punishment
,
and
the
demonstration
of
his
iustice
.
And
thus
our
doctrine
is
free
from
the
conception
of
this
vile
Monster
,
&
their
calumniation
is
as
vnrighteous
against
vs
,
as
the
dealing
of
God
about
the
sins
of
men
,
is
most
righteous
and
iust
.
And
thus
those
some
what
too
harsh
sayings
(
I
contesse
)
of
Luther
,
Swinglius
and
Melancthon
are
to
bee
vnderstood
,
and
no
otherwise
,
that
the
treason
of
Iudas
came
from
God
,
aswell
as
the
conuersion
of
Paul
:
charity
will
construe
the
wordes
according
to
the
speakers
intendement
,
and
not
stretch
their
intendement
to
the
strict
tenter
of
euery
word
and
syllable
.
71.
Fourthly
,
they
accuse
vs
of
blasphemy
against
the
Campian
.
Rat.
●
.
Rbem
.
annot.
in
Iob.
1.
Posseuin
.
de
notis
verb.
Dei
,
l.
3
c.
74.
Bell.
de
Christ●
lib.
c.
2.
cap.
●
.
slander
:
for
neither
Caluine
nor
Beza
did
euer
imagine
,
much
lesse
vtter
the
same
in
that
sense
which
they
lay
to
their
charges
:
for
let
Bellarmine
their
sworne
aduersarie
speake
for
them
:
Caluine
and
Beza
teach
(
sayth
he
)
that
the
Sonne
is
of
himselfe
in
respect
of
his
essence
,
but
not
in
respect
of
his
person
,
and
they
seeme
to
say
,
that
the
essence
of
the
Deity
in
Christ
,
is
not
begotten
,
but
is
of
it selfe
:
which
opinion
(
sayth
he
)
I
see
not
why
it
may
not
be
called
Catholike
.
Heere
Bellarmine
telleth
vs
truely
,
what
their
opinion
was
,
and
doth
acknowledge
it
to
be
a
true
Catholike
doctrine
:
and
yet
in
the
same
Chapter
hee
contemneth
Caluine
,
for
his
manner
of
speaking
of
it
,
and
of
intolerable
saucinesse
,
for
finding
fault
with
the
harshnes
of
the
phrase
vsed
by
the
Nicene
Councill
,
God
of
God
:
Light
of
light
.
Marke
(
I
pray
you
)
his
absurdity
,
it
is
Catholike
,
and
yet
it
may
not
bee
spoken
:
it
is
true
,
and
yet
it
is
to
be
blamed
.
May
not
a
Catholike
doctrine
bee
spoken
then
?
or
must
the
truth
bee
smothered
?
This
is
such
an
inconsequence
,
as
neither
reason
nor
Religion
can
any
wayes
beare
withall
:
and
for
his
saucy
dealing
with
the
Nicene
Councill
,
all
that
euer
he
sayth
is
,
that
it
is
durum
dictum
,
a
hard
phrase
:
yet
so
,
that
hee
confesseth
it
may
receiue
a
good
and
commodious
interpretation
,
if
it
be
vnderstood
in
the
concrete
,
that
Christ
who
is
God
,
is
of
the
Father
that
is
God
:
the
word
being
taken
personally
,
and
not
in
the
abstract
;
as
if
the
essence
of
the
Deity
of
the
Sonne
should
bee
from
the
Father
,
which
is
entirely
subsisting
,
in
,
of
,
and
by
it
owne
eternall
,
incomprehensible
,
and
most
glorious
nature
:
and
this
without
question
was
the
true
intendement
of
the
Councill
;
for
els
it
had
not
confuted
,
but
fauoured
the
blasphemous
heresie
of
Arrius
,
against
whom
it
was
assembled
,
which
Caluine
and
Beza
doe
not
any
wayes
crosse
,
but
onely
bring
vnto
it
a
fit
and
fauourable
exposition
.
Thus
we
haue
Bellarmine
,
Caluines
and
Bezaes
patrone
in
this
doctrine
,
though
full
ill
against
his
will
:
Gregory
de
Valentia
,
two
other
no
meane
Rabbies
,
both
which
doe
conclude
,
that
the
Sonne
as
he
is
a
person
,
is
of
another
;
but
as
he
is
a
simple
Ens
,
is
not
of
another
:
and
that
the
Essence
doth
not
beget
the
Essence
,
but
the
Father
the
Son
:
so
that
either
they
are
slanderers
of
the
truth
;
or
their
Catholike
doctrines
may
bee
Atheisme
and
blasphemy
.
72.
Againe
,
they
accuse
Caluine
of
another
blasphemy
against
Bell.
in
praefat.
controu.
de
Christe
.
Posseuin
.
de
notis
diuini
verbi
,
l.
3.
p.
78.
our
Lord
and
Sauior
Iesus
Christ
,
to
wit
,
that
he
should
make
him
inferiour
to
his
Father
,
in
respect
of
his
Deity
.
This
is
Arrlanisme
indeed
,
as
Bellarmine
calleth
it
;
or
Atheisme
,
as
Posseuine
,
if
it
were
to
bee
found
in
Caluines
diuinity
,
or
any
other
:
but
it
is
as
farre
from
him
thus
to
thinke
,
as
it
is
from
their
malice
to
speake
the
truth
.
This
is
all
that
Caluine
affirmeth
,
that
the
Father
is
God
,
per
excellentiam
,
that
is
,
after
a
more
excellent
manner
.
And
what
errour
I
pray
you
is
in
this
?
doth
hee
not
speake
of
the
personall
relation
that
is
betwixt
the
Father
and
the
Sonne
,
and
not
of
the
nature
and
essence
of
the
God-head
that
is
in
both
,
of
equall
dignity
and
excellency
?
This
is
cleare
both
by
the
former
article
,
wherein
he
sloutly
auoucheth
him
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
of
himselfe
,
and
not
to
receiue
the
essence
of
his
Deity
from
his
Father
,
and
so
not
to
be
inferiour
to
his
Father
in
that
respect
:
and
also
by
infinite
places
in
his
books
,
where
he
directly
maketh
the
Son
Iehouah
,
equall
to
the
Father
in
dignity
,
excellency
,
eternity
,
and
all
other
properties
of
the
Deity
:
therefore
he
speaketh
this
in
respect
of
the
person
of
Christ
,
in
which
consideration
the
Father
that
begetteth
,
respected
with
the
Sonne
that
is
begotten
,
may
truely
bee
said
to
haue
a
certaine
priority
of
order
,
and
to
be
God
after
a
more
excellent
manner
.
Here
is
now
neither
Arrianisme
,
nor
Atheisme
,
nor
indeed
any
error
in
Caluines
doctrine
;
but
malicious
lying
and
slaundering
in
in
these
Iesuites
accusation
.
73.
Nay
,
that
Caluine
may
bee
cleared
from
all
suspition
of
errour
,
and
those
fellowes
condemned
as
notorious
slaunderers
:
Athanasius
,
Basil
,
Nazianzene
,
Hilary
and
Origen
,
all
strong
maintainers
of
Christs
diuinity
,
and
profest
enemies
to
Arrius
heresie
,
interpret
that
place
,
Iohn
14.
My
Father
is
greater
then
I
:
in
Caluines
sense
.
Maldonate
another
Iesuite
,
in
his
Epiphanius
,
Cyrillus
,
Leontius
,
Chrysostome
,
Theophilact
,
and
Euthemius
,
as
patrones
of
the
same
opinion
:
yea
,
and
this
last
Iesuite
himselfe
subscribeth
to
their
exposition
:
for
he
sayth
,
that
the
Father
is
greater
then
the
Sonne
,
in
that
respect
that
hee
is
the
Sonne
:
for
the
Name
of
the
Father
is
more
honorable
then
the
Name
of
the
Son
:
and
the
Schoolmen
say
asmuch
as
Caluine
,
when
they
ascribe
74.
Luther
is
likewise
traduced
by
them
,
as
a
denyer
of
the
blessed
Trinity
:
and
that
,
because
the
word
Trinity
is
said
to
dislike
him
,
for
which
cause
he
dispunged
out
of
the
Germane
Lyturgies
,
this
forme
of
prayer
:
Sancta
Trinitas
,
vnus
Deus
,
miserere
nostri
;
a
notorious
calumniation
:
for
Luther
indeed
blotteth
out
of
the
Germane
prayers
,
a
certain
forme
like
vnto
that
obiected
,
but
not
so
as
he
setteth
it
downe
:
for
the
word
vsed
in
the
Germane
tongue
,
signifieth
rather
a
triplicity
,
then
a
Trinity
;
which
mooued
Luther
in
a
desire
to
maintaine
the
pure
doctrine
of
the
Trinity
(
as
Iunius
obserueth
)
to
blot
out
that
word
,
thinking
it
a
dangerous
matter
,
to
vse
such
a
word
in
so
holy
and
high
a
mystery
.
By
which
practice
he
is
so
farre
from
impugning
or
denying
that
blessed
principle
,
that
he
sheweth
himselfe
rather
a
zealous
defender
and
maintainer
thereof
,
and
in
a
word
,
to
discouer
their
falsity
and
his
innocency
.
List
how
diuinely
,
and
soundly
,
and
orthodoxally
he
writeth
else-where
of
that
mystery
:
Vnitas
Trinitatis
est
magis
vna
,
&c.
The
vnity
of
the
Trinity
is
more
one
,
then
the
vnity
of
any
creature
,
euen
mathematically
,
neuertheles
this
vnity
is
a
Trinity
,
or
the
diuinity
of
three
distinct
persons
:
that
euery
person
is
the
whole
diuinity
,
as
if
there
were
no
other
;
and
yet
it
is
true
that
no
person
is
the
fole
diuinity
▪
as
if
there
were
no
other
.
Againe
,
vpon
the
transfiguration
of
Christ
,
Mat.
17.
hee
thus
commenteth
:
Heere
the
whole
Trinity
doth
appeare
to
the
confirmation
of
all
the
faithfull
:
Christ
the
Son
in
a
glorious
forme
,
God
the
Father
by
his
voyce
,
declaring
his
Son
to
be
God
,
and
the
holy
Ghost
in
the
bright
cloud
ouer-shadowing
them
.
Againe
,
we
beleeue
(
sayth
he
)
that
there
is
one
God
,
the
Father
begetting
,
the
Sonne
begotten
,
and
the
holy
Ghost
proceeding
from
the
Father
and
Son
:
we
determine
such
a
plurality
in
God
,
which
is
of
an
vndiuided
substance
,
&
an
indiuisible
vnity
:
again
,
the
mystery
of
the
Trinity
was
discouered
in
the
beginning
of
the
world
,
after
,
vnderstood
by
the
Prophets
,
and
lastly
,
plainly
reuealed
by
the
Gospell
,
when
our
Saviour
commandeth
to
baptize
in
the
name
of
the
Father
,
of
the
Son
,
and
of
the
holy
Ghost
.
A
number
of
such
like
places
might
bee
alledged
out
of
his
workes
,
wherein
most
constantly
hee
auoucheth
that
doctrine
which
our
and
his
vnequall
aduersaries
accuse
him
to
bee
an
enemy
vnto
.
Let
enuy
it selfe
now
bee
iudge
,
whether
this
bee
not
a
slander
,
when
as
they
both
falsisy
those
sayings
,
out
of
which
they
would
deriue
their
accusation
,
and
conceale
those
which
they
knew
to
bee
a
iust
defence
and
apologie
for
his
innocency
.
75.
Againe
they
condemne
Beza
,
and
Martyr
,
and
other
Posseuine
de
notis
verb.
diuin.
l.
3.
c.
cap.
8.
Protestants
for
denying
the
omnipotency
of
God
:
and
why
?
because
forsooth
they
say
,
Quod
facta
vt
infecta
sint
facere
nequeat
;
Hee
cannot
make
those
things
that
bee
done
,
to
bee
vndone
.
An
absurd
inference
:
for
that
assertion
,
that
God
can
not
make
those
things
that
bee
done
,
to
be
vndone
,
doth
not
destroy
,
but
build
vp
the
omnipotency
of
God
:
seing
as
Bellarmine
God
is
said
to
be
omnipotent
,
not
onely
because
he
can
do
whatsoeuer
is
contained
in
the
world
,
but
also
because
nothing
is
impossible
vnto
him
,
except
that
,
which
to
be
done
implieth
contradiction
:
what
an
impudent
flander
then
is
this
,
to
say
that
wee
deny
Gods
omnipotency
,
by
affirming
,
that
hee
cannot
make
that
to
bee
vndone
,
which
is
done
?
especially
,
seeing
wee
say
further
with
Tertullian
and
Saint
therefore
God
cannot
do
it
,
because
he
will
not
do
it
:
he
cannot
therefore
deny
himselfe
,
not
make
that
to
be
vndone
,
which
is
done
,
because
hee
will
not
;
and
he
will
not
,
because
it
would
rather
be
an
argument
of
weakenes
,
then
a
power
in
him
so
to
doe
.
76.
Againe
,
they
challenge
Caluine
of
denying
the
immortality
of
the
soule
.
And
why
thinke
you
?
Because
they
would
make
him
to
say
,
that
the
soules
of
the
iust
are
kept
in
certaine
secret
receptacles
,
till
the
day
of
Iudgement
,
and
doe
not
till
then
inioy
the
presence
of
God
.
Another
palpable
slander
:
for
first
Caluine
doth
not
say
so
:
secondly
,
if
hee
did
,
yet
it
doth
not
follow
thereupon
,
that
hee
denyeth
the
immortality
of
the
soule
:
for
the
first
,
let
Caluine
first
speake
for
himselfe
,
and
then
let
his
aduersaries
also
speak
for
him
.
Touching
the
place
where
the
soules
of
the
iust
remaine
after
death
,
he
affirmeth
plainely
in
diuers
places
,
that
they
liue
with
God
,
and
enioy
the
happy
felicity
of
his
kingdome
,
though
Caluin
.
aduers
.
libertin
.
c.
22.
&
in
Psychoparmibia
,
&
com
.
in
2.
Cor.
5.
8.
their
perfect
happinesse
is
deferred
,
till
the
second
comming
of
Christ
,
when
their
bodies
and
soules
shal
be
re-united
,
and
made
partakers
of
the
same
blessednes
.
This
he
testifieth
not
in
one
or
two
,
but
in
many
places
:
how
therefore
can
they
lay
to
his
charge
,
that
opinion
,
touching
secret
receptacles
,
where
soules
are
reserued
till
the
day
of
the
resurrection
?
77.
Mary
(
sayth
Bellarmine
)
in
two
respects
:
first
,
because
he
maketh
Christ
alone
to
haue
entred
into
the
Sanctuary
of
heauen
,
and
there
to
present
the
prayers
of
the
people
;
resting
in
the
vtter
court
,
to
God
:
&
secondly
,
because
he
sayth
,
that
the
Saints
departed
are
ioyned
together
with
vs
by
faith
:
therefore
(
sayth
Bellarmine
)
He
must
needs
deny
that
they
see
God
,
seeing
where
faith
is
,
there
is
not
sight
.
But
his
conclusion
in
both
is
false
,
though
the
premises
be
true
:
for
as
the
Atrium
,
or
vtter
Court
of
the
Temple
,
to
which
Caluine
alludeth
,
was
a
part
of
the
Temple
:
so
by
proportion
,
the
vtter
Court
of
Heauen
is
a
part
of
Heauen
:
witnesse
their
owne
Ribera
,
expounding
78.
Againe
,
that
faith
which
hee
speaketh
of
in
the
second
place
,
is
nothing
else
,
but
their
stedfast
beliefe
and
expectation
of
the
resurrection
of
their
bodies
,
which
liueth
in
the
faithfull
soules
separated
from
this
mortality
,
vntill
the
full
accomplishment
of
their
happinesse
,
aswell
as
in
the
Saints
militant
:
neither
can
I
conceiue
any
absurdity
in
this
,
that
the
Saints
departed
should
haue
faith
in
this
respect
,
seeing
they
must
needs
haue
hope
:
which
two
Theologicall
vertues
are
so
perplexed
together
,
that
one
cannot
bee
without
the
other
:
and
therefore
Clemens
Alexandrinus
calleth
hope
the
blood
of
faith
:
and
Saint
Paul
sayth
,
1.
Cor.
13.
that
faith
and
hope
shall
cease
together
,
when
charity
shall
suruiue
and
remaine
.
If
then
the
Saints
departed
hope
for
the
resurrection
of
their
bodies
,
why
may
they
not
bee
said
also
to
beleeue
it
,
and
yet
for
all
that
be
in
heauen
too
?
79.
Neither
is
the
other
place
obiected
out
of
Caluine
by
Caluin
.
Instit.
l.
3.
c.
25.
§.
6.
Bellarmine
any
whit
repugnant
to
this
doctrine
;
for
though
he
sayth
,
that
it
is
a
foolish
and
rash
part
to
dispute
curiously
,
what
the
place
is
,
that
the
Saints
possesse
in
Heauen
,
and
whether
they
inioy
the
full
ioyes
of
heauen
,
or
no
:
yet
in
the
very
same
place
hee
affirmeth
,
that
they
are
in
the
presence
of
Christ
in
Paradise
,
and
that
they
onely
expect
the
fruition
of
that
promised
glory
,
which
their
bodies
also
shal
be
possessors
of
,
at
the
comming
of
Christ
.
80.
Thus
we
haue
heard
Caluine
speake
for
himselfe
.
Let
vs
now
heare
his
enemies
,
speaking
for
him
in
this
case
,
then
which
there
cannot
be
a
stronger
argument
of
his
innocency
:
Caluine
placed
the
soules
of
the
Saints
in
heauen
,
euen
before
the
comming
of
Christ
;
and
to
him
subscribeth
Fenardentius
,
another
Iesuite
,
who
affirmeth
that
this
faithfull
,
when
they
should
depart
out
of
this
world
,
doe
behold
God
neere
vnto
them
,
and
as
it
were
set
before
their
eyes
.
And
thus
Caluine
is
quit
from
this
enditement
by
the
witnesse
of
his
profest
aduersaries
.
81.
Secondly
,
let
it
be
granted
(
which
neuerthelesse
can
no
wayes
be
prooued
)
that
Caluine
held
this
opinion
,
touching
the
residence
of
soules
in
some
secret
place
;
yet
it
doth
not
follow
,
that
therefore
he
denyed
the
immortality
of
the
soule
.
For
then
Origen
,
Iustine
,
Martyr
,
Tertullian
,
Irenaeus
,
Vasques
tom.
1.
in
Thom.
disp.
19
c.
1.
nu.
1.
Staplet
.
de
author
.
Script
.
l.
1.
c
2.
Sixt.
Senens
.
biblioth.
l.
9.
Lactantius
,
Victorinus
,
Chrysostome
,
Theodoret
,
Theophilact
,
Ambrose
,
Bernard
,
and
diuers
others
of
the
ancient
godly
Fathers
,
should
be
enwrapped
within
the
same
errour
,
who
all
held
that
opinion
touching
soules
departed
,
and
yet
were
as
farre
from
gain-saying
,
or
once
imagining
any
opposition
to
the
soules
immortality
,
as
these
backbiting
Shemi●s
are
from
charity
and
truth
.
82.
Another
lowde
and
lewde
slander
of
theirs
against
our
Religion
,
is
,
that
it
maintaineth
and
warranteth
rebellion
and
disobedience
against
lawfull
Princes
.
Which
if
they
could
prooue
,
wee
would
confesse
that
our
Religion
was
naught
,
seeing
Gods
word
commandeth
euery
soule
to
be
subiect
to
the
higher
powers
:
but
yet
not
worse
then
theirs
,
which
is
,
without
all
contradiction
,
guilty
of
this
crime
,
which
they
impute
vnto
vs
,
as
hath
beene
prooued
:
but
let
vs
heare
their
proofes
:
they
are
of
two
sorts
;
first
,
from
the
doctrines
of
some
of
our
learned
writers
;
and
secondly
,
from
the
practice
of
our
professors
:
In
the
first
kind
they
obiect
Caluine
,
Beza
,
Luther
,
Knox
,
Buchanan
,
Goodman
;
yea
and
Munster
also
with
his
Anabaptists
:
all
which
let
vs
briefly
examine
,
and
begin
with
the
last
,
and
so
goe
backward
.
83.
Munster
with
his
Anabaptists
,
maintained
indeed
such
rebellious
doctrines
:
but
were
they
Protestants
?
or
did
euer
any
Protestant
giue
credit
,
countenan e
or
allowance
vnto
them
?
No
,
Bellarmine
himselfe
confesseth
the
contrary
,
when
hee
sayth
,
that
the
opinion
of
the
hereticall
Anabaptists
,
was
abhorred
not
onely
of
Catholikes
,
but
also
of
Caluine
.
Yea
Caluine
and
Luther
wrote
each
of
them
a
booke
against
their
impieties
.
It
is
impious
wickednesse
then
for
any
to
obiect
to
Protestants
,
the
opinion
of
those
rebellious
and
giddy
Anabaptists
.
84.
Touchng
Goodman
,
Knox
and
Buchanan
,
we
ingeniously
confesse
,
that
the
two
last
went
too
farre
in
diminishing
the
authority
of
Princes
,
and
that
the
first
was
impious
in
animating
subiects
against
their
Soueraignes
:
but
withall
,
wee
giue
them
to
know
this
,
that
they
are
condemned
of
all
good
men
in
this
their
rebellious
assertion
:
and
that
by
a
publike
Act
of
Parliament
in
Scotland
,
Buchanans
books
was
called
85.
And
now
I
would
faine
vnderstand
of
these
fellowes
,
what
are
these
three
in
comparison
of
the
whole
Church
of
Protestants
,
that
they
should
blemish
our
Religion
by
their
exorbitant
opinions
;
and
to
the
many
hundred
of
Protestant
writers
,
that
abhorre
all
such
doctrine
,
and
clearely
auouch
the
contrary
.
If
it
be
a
good
plea
in
them
,
to
say
,
that
the
opinion
of
some
priuate
men
ought
not
to
preiudice
the
Religion
of
the
whole
Church
;
then
it
may
also
by
good
right
serue
our
turnes
in
the
case
of
these
three
,
seeing
the
rule
of
equity
requireth
vt
feras
legem
quam
fers
,
that
euery
one
should
bee
subiect
to
that
Law
which
hee
himselfe
maketh
.
In
sum
,
here
are
with
vs
but
three
,
that
can
be
touched
:
but
with
them
are
multitudes
,
not
onely
of
inferiour
Priests
and
Iesuites
,
but
of
Cardinals
and
Popes
,
that
are
guilty
of
this
crime
:
ours
,
are
priuate
men
condemned
by
all
others
:
with
them
,
publike
persons
authorized
by
their
places
and
chayres
,
and
priuiledged
from
errour
:
with
vs
,
writings
of
no
authoritie
:
with
them
,
Bulles
,
decrees
,
and
bookes
with
priuiledge
and
publike
allowance
.
Lastly
,
with
vs
,
the
whole
streame
of
our
Religion
tendeth
to
the
maintenance
of
obedience
,
and
condemning
of
all
treason
and
rebellion
:
but
with
them
the
very
grounds
of
their
Religion
doe
warrant
and
vphold
the
contrary
,
as
is
manifestly
prooued
heretofore
.
86.
Concerning
Luther
,
Caluine
and
Beza
,
how
farre
they
were
from
this
pernicious
doctrine
,
let
their
owne
words
and
writings
testify
:
Luther
first
:
Gouernment
(
sayth
he
)
is
a
certaine
diuine
vertue
:
and
therefore
God
calleth
all
Magistrates
gods
,
not
for
creation
,
but
for
administration
and
gouernment
,
which
belongeth
onely
to
God
:
therefore
he
that
is
a
ruler
,
is
as
it
were
a
god
incarnate
.
Againe
,
in
another
place
;
We
doe
not
flatter
the
Magistrates
,
when
we
stile
them
most
gracious
,
and
most
mighty
:
but
from
the
heart
we
reuerence
their
order
,
and
their
persons
ordained
to
this
office
.
And
in
another
place
;
Though
some
thinke
(
sayth
he
)
the
gouernment
of
man
ouer
man
to
bee
a
tyrannous
vsurpation
;
because
all
men
are
naturally
of
like
condition
:
yet
we
that
haue
the
word
of
God
,
must
oppose
the
commandement
and
ordinance
of
God
,
who
hath
put
a
sword
into
the
hand
of
the
Magistrate
,
whom
therefore
the
Apostle
calleth
Gods
Ministers
.
87.
Caluine
in
diuers
places
deliuereth
this
doctrine
:
that
Caluin
.
Instit.
lib.
4.
cap.
20.
not
onely
good
and
godly
Kings
are
to
be
obeyed
,
but
also
wicked
ones
,
because
in
them
is
stamped
and
ingrauen
the
image
of
diuine
Maiestie
:
neyther
can
any
one
sentence
be
picked
and
culled
out
of
all
his
bookes
,
yea
,
though
it
be
strayned
to
the
vttermost
,
and
wrung
till
it
bleed
,
that
but
sauoureth
of
rebellion
:
except
that
may
,
perhaps
,
which
hee
speaketh
concerning
an
impious
King
,
that
riseth
vp
against
God
,
and
seeketh
to
rob
him
of
his
right
:
how
such
a
one
doth
bereaue
himselfe
of
his
authoritie
,
and
is
rather
to
be
spit
at
then
obeyed
.
But
this
also
being
rightly
vnderstood
,
maketh
nothing
to
that
purpose
:
for
first
,
he
doth
not
say
that
such
an
one
is
to
be
bereaued
of
his
authoritie
,
but
that
he
bereaueth
himselfe
:
and
secondly
he
meaneth
,
that
hee
is
rather
to
bee
spit
at
and
defiled
,
then
to
be
obeyed
in
that
particular
,
wherein
he
commandeth
any
thing
contrary
to
the
dignitie
and
maiestie
of
God
.
What
hurt
now
,
I
pray
you
,
is
in
this
doctrine
?
Or
rather
what
sound
truth
is
not
in
it
?
saue
that
there
is
a
little
harshnesse
of
phrase
,
which
might
haue
beene
well
omitted
:
and
yet
this
is
all
that
the
Romish
aduersaries
can
charge
Caluine
withall
.
88.
Lastly
,
for
Beza
,
if
I
should
produce
all
his
excellent
sayings
,
whereby
he
doth
maintaine
the
authority
of
Princes
,
and
obedience
of
subiects
:
I
should
trouble
the
Reader
too
long
:
let
this
suffice
,
that
his
greatest
enemies
cannot
obiect
against
him
,
any
one
thing
tending
to
the
impeachment
of
Royall
authoritie
,
except
they
grossely
bely
him
,
which
is
no
new
thing
with
them
;
lyes
and
slanders
being
one
of
the
chiefe
props
of
their
Kingdome
.
Thus
our
doctrine
affordeth
them
no
hold
for
this
accusation
.
89.
Againe
,
they
challenge
Caluine
for
imputing
vnto
our
Lord
and
Sauiour
some
staine
of
sinne
;
not
by
expresse
words
,
but
by
consequence
:
because
he
said
,
that
when
in
the
Bel.
de
Christo
lib.
4.
cap.
1.
garden
he
prayed
,
Father
,
if
it
be
possible
,
let
this
cuppe
passe
from
me
,
neuerthelesse
,
not
as
I
will
,
but
as
thou
wilt
:
hee
corrected
and
revoked
his
prayer
suddenly
vttered
:
therefore
(
say
they
)
he
must
be
tainted
with
sinne
,
seeing
he
did
something
that
might
be
corrected
:
the
like
crime
they
lay
to
the
charge
of
Luther
,
and
all
other
learned
Protestants
,
for
saying
Caluine
,
Luther
,
and
other
learned
Protestants
:
but
neuerthelesse
we
say
,
that
the
conclusion
is
a
malicious
slander
:
for
first
,
many
of
the
fathers
,
yea
most
,
were
of
the
same
opinion
with
vs
:
as
also
some
of
the
popish
Doctors
themselues
,
that
there
was
ignorance
in
Christ
,
and
that
his
knowledge
grew
and
increased
together
with
his
age
,
according
to
that
of
Saint
Luke
:
Hee
increased
in
wisedome
and
stature
,
and
in
fauour
with
God
and
men
.
And
yet
none
of
them
did
once
imagine
,
that
this
was
in
him
either
a
sinne
or
a
fruit
of
sinne
;
grounding
vpon
that
text
of
Scripture
,
Heb.
4.
15.
that
Christ
was
like
vnto
vs
in
all
things
,
sinne
onely
excepted
:
nor
euer
was
that
errour
imputed
vnto
them
for
that
cause
.
Heare
some
of
them
speake
in
their
owne
words
.
Ambrose
sayth
thus
.
How
Christ
increased
in
wisdome
the
order
of
the
words
doth
teach
,
his
proceeding
in
age
,
is
his
proceeding
in
wisdome
.
And
therefore
Saint
Luke
sets
his
growth
in
age
.
First
,
that
thou
mightest
know
that
it
is
spoken
of
him
as
he
is
man
.
And
Chrysostome
thus
,
The
wisemen
gaue
Chrysest.
in
Mat.
2.
hom.
2.
honour
not
to
his
childhood
,
vnderstanding
nothing
,
but
to
his
diuinitie
knowing
all
things
:
and
Maldonate
doth
confesse
,
that
Athanasius
,
Gregory
,
Nazianzene
,
Theodoret
,
Cyril
,
and
the
authour
of
the
imperfect
worke
on
Mathew
,
did
al
teach
,
that
Christ
as
man
,
was
ignorant
of
the
day
of
Iudgement
.
Neyther
do
these
fathers
alleadged
by
Bellar.
for
the
contrarie
opinion
,
in
truth
deliuer
any
thing
else
,
if
they
bee
rightly
vnderstood
:
for
most
of
them
,
when
they
say
,
that
our
Sauiour
was
full
of
grace
,
knowledge
and
wisedome
,
from
his
verie
conception
,
and
that
hee
did
not
increase
and
grow
therein
as
other
men
,
they
speake
eyther
of
his
person
in
the
concret
,
or
of
his
diuine
nature
apart
,
as
their
owne
words
alleadged
by
him
doe
clearely
shew
.
And
to
this
opinion
Thomas
Aquinas
,
their
grand
Schooleman
and
angellical
Doctor
,
setteth
Aquin.
part.
3.
q.
9.
art.
4.
his
hand
and
seale
.
For
thus
hee
writeth
,
Though
I
haue
elsewhere
written
otherwise
,
yet
it
is
to
be
said
(
sayth
bee
)
that
in
Christ
there
was
scientia
acquisita
:
knowledge
acquired
or
gotten
,
which
is
properly
knowledge
according
to
the
measure
of
man
:
and
that
not
onely
in
respect
of
the
subiect
receiuing
,
but
also
of
the
cause
agent
,
&c.
90.
Secondly
,
al
ignorance
is
not
sin
by
the
doctrine
of
their
own
schoole
.
For
that
ignorance
which
is
called
purae
negationis
of
pure
negation
,
doth
not
oppugne
the
state
of
innocencie
,
seeing
that
it
was
in
Adam
before
his
fal
,
and
is
now
in
the
Angels
in
their
perfection
,
&
may
be
in
any
without
the
spot
of
sin
:
as
witnesse
Lumbard
,
Aquinas
,
Pererius
&
al
their
learned
Perer.
com
.
in
Gen.
6.
disp.
4.
Suarez
.
tom
.
1.
Thom.
q.
9.
art.
1.
disp.
24.
Doctors
for
the
most
part
:
yea
their
Iesuite
Suarez
telleth
vs
,
it
is
not
to
be
called
ignorance
at
al.
Because
ignorance
(
sayth
he
)
doth
not
signifie
euery
want
of
knowledge
,
but
the
priuation
of
that
knowledge
,
which
ought
to
be
in
a
subiect
according
to
the
state
of
the
nature
thereof
:
as
man
is
not
to
bee
called
ignorant
,
because
he
wanteth
angellicall
knowledge
,
so
Christ
was
ignorant
of
none
of
these
things
;
which
was
behoofefull
for
him
to
know
,
in
respect
of
the
dignitie
of
his
person
:
so
that
of
two
kindes
of
ignorance
,
one
,
of
pure
negation
;
that
is
,
when
a
man
knoweth
not
some
thing
,
which
hee
is
not
bound
to
know
,
and
the
other
of
wicked
disposition
,
when
a
man
is
〈…〉
of
something
which
he
ought
to
know
.
This
last
is
a
sinne
,
but
not
the
first
:
and
therefore
to
say
that
Christ
was
ignorant
of
some
things
in
his
humane
nature
,
and
that
hee
increased
in
knowledge
,
as
in
age
,
is
not
to
impute
vnto
him
any
blot
either
of
originall
or
actuall
sinne
.
91.
For
the
other
part
of
the
obiection
,
wherewith
Caluine
is
touched
,
concerning
our
Sauiours
correcting
of
his
owne
speech
,
it
is
no
other
then
that
which
Ierome
before
him
many
hundred
yeeres
vttered
;
and
Origen
also
,
two
famous
fathers
of
the
Primitiue
Church
:
the
one
affirming
,
that
Christ
returning
to
himselfe
,
auouched
,
that
as
he
was
the
Sonne
of
God
,
which
hee
had
staggeringly
spoken
,
as
hee
was
a
man
:
the
other
,
that
he
recalled
his
desire
,
and
as
it
were
thinking
better
vpon
it
,
said
,
Not
as
I
will
:
yea
they
themselues
acknowledge
asmuch
,
for
Bellarmine
sayth
,
that
when
our
Sauiour
Bell.
de
Christ
▪
lib.
4.
cap.
5.
prayed
,
Let
this
cup
passe
from
me
,
but
not
as
I
will
,
but
as
thou
wilt
,
it
was
asmuch
as
if
he
should
haue
said
:
Volo
vt
non
fiat
voluntate
naturali
quod
voluntate
deliberata
volo
vt
fiat
:
I
will
that
it
may
not
come
to
passe
,
to
wit
,
by
my
naturall
will
,
which
by
my
deliberate
will
,
I
desire
may
come
to
passe
.
Here
is
a
plaine
correction
,
as
Caluine
calleth
it
,
or
a
returning
to
himselfe
,
as
Hierome
;
or
a
reuocation
of
his
natural
desire
by
a
more
aduised
desire
,
as
Origen
:
the
like
interpretation
is
giuen
by
Iansenius
,
Pererius
and
Maldonate
;
all
agreeing
in
t●is
,
that
they
admit
of
a
correction
and
reuocation
of
his
naturall
,
inferiour
,
humane
wil
,
by
his
spirituall
,
superior
,
diuine
will
:
and
yet
without
all
blemish
and
suspition
of
sin
;
this
correction
presuposing
no
corruption
.
So
that
either
Caluine
must
be
excused
,
or
themselues
must
bee
inwrapped
within
the
folds
of
the
same
fault
.
But
this
is
their
rancour
against
that
good
man
,
and
all
other
of
our
side
,
that
which
is
orthodox
in
the
Fathers
,
and
themselues
,
is
notwithstanding
heresie
in
vs
;
because
they
looke
vpon
vs
thorow
the
spectacle
of
malice
,
but
vpon
themselues
with
the
eyes
of
selfe-loue
.
92.
And
to
cleere
him
altogether
,
and
ridde
him
out
of
their
hands
,
the
most
receiued
doctrine
both
by
Caluine
and
92.
Lastly
(
to
omit
a
number
more
of
their
sslanders
in
this
kind
)
they
charge
our
Religion
it selfe
,
to
lead
to
loosenesse
and
sensualitie
by
diuers
doctrines
thereof
:
especially
these
foure
,
to
wit
,
freewill
,
iustification
by
faith
alone
,
perseuerance
in
grace
;
and
impossibilitie
to
keepe
the
Commandements
:
but
with
what
spirit
of
malice
,
let
the
indifferent
Reader
consult
and
iudge
.
93.
First
,
for
our
doctrine
touching
the
inabilitie
of
free-will
,
doth
it
lead
a
man
to
loosenesse
?
nay
,
rather
doth
it
not
teach
him
to
deny
himselfe
,
and
to
seeke
for
all
grace
and
goodnesse
from
God
?
humilitie
and
prayer
are
the
fruits
of
this
doctrine
,
and
not
loosnesse
and
libertie
:
and
to
make
it
cleare
to
any
single
eye
:
We
teach
that
a
man
is
onely
voyde
of
freewill
to
grace
before
his
regeneration
,
and
that
hee
is
passiue
onely
in
the
very
act
of
regeneration
:
but
after
his
will
being
quickned
,
and
stirred
vp
by
Gods
spirit
,
he
willeth
and
worketh
forth
together
with
the
spirit
of
God
,
his
owne
saluation
.
Now
,
few
or
none
there
are
,
that
are
Christians
,
but
presume
,
though
falsely
,
that
they
are
regenerate
:
and
therefore
this
doctrine
cannot
giue
libertie
to
any
to
sinne
,
but
rather
bindeth
them
fast
to
obedience
;
nay
,
doth
not
their
doctrine
rather
open
a
gappe
to
libertie
?
For
when
they
teach
,
that
it
is
in
a
mans
power
either
to
accept
or
reiect
the
grace
of
God
offered
vnto
him
:
What
doth
this
but
incourage
men
to
deferre
their
repentance
&
conuersion
,
seeing
it
is
in
their
power
to
accept
it
when
they
list
?
94.
Secondly
,
how
can
the
doctrine
of
iustification
by
faith
is
neuer
seuered
from
good
workes
,
nor
iustification
from
sanctification
,
nor
a
right
beliefe
from
an
vpright
life
,
as
hath
beene
shewed
,
and
that
they
which
seuer
and
part
those
things
which
God
hath
coupled
together
,
seuer
themselues
from
the
mercie
of
God
,
and
merit
of
Iesus
Christ
?
With
what
brow
of
brasse
then
can
they
call
this
a
solifidian
portion
,
and
a
doctrine
of
libertie
?
I
,
but
manie
take
libertie
hereby
to
lead
a
loose
and
wicked
life
,
building
vpon
this
ground
,
that
they
are
iustified
by
faith
alone
,
and
so
they
neglect
all
good
workes
.
True
indeed
,
many
such
there
are
:
but
is
it
from
our
doctrine
?
is
it
not
rather
from
their
mistaking
of
it
?
So
the
Capernaites
tooke
offence
at
our
Sauiour
Christs
heauenly
doctrine
,
Ioh.
6.
touching
the
spirituall
eating
of
his
flesh
,
and
drinking
his
bloud
:
insomuch
that
many
of
them
departed
from
him
:
was
his
doctrine
therefore
erronious
?
or
were
not
they
rather
ignorant
in
misconstruing
,
&
impious
in
peruerting
the
same
?
So
is
it
with
this
mysterie
of
iustification
,
which
is
the
verie
doctrine
of
Iesus
Christ
:
if
any
by
mistaking
it
,
or
by
taking
vp
one
piece
of
it
,
and
leauing
another
,
doe
animate
themselues
vnto
sinne
,
is
the
doctrine
to
be
blamed
?
and
not
they
rather
,
that
distort
it
to
their
owne
shame
and
confusion
?
In
a
word
,
if
this
were
a
iust
exception
against
this
doctrine
,
then
no
doctrine
either
of
their
or
ours
,
or
the
Gospell
it selfe
might
bee
freed
from
this
challenge
.
For
as
there
is
no
herbe
so
sweet
and
wholsome
,
but
the
Spider
may
sucke
poyson
out
of
it
,
aswell
as
the
Bee
hony
:
so
there
is
no
truth
so
sacred
and
holy
,
but
an
vngodly
minde
may
peruert
and
make
it
an
occasion
of
his
impietie
.
Thus
,
the
grace
of
God
is
turned
into
wantonnesse
by
many
(
as
Saint
Iude
saith
:
)
the
word
of
God
is
the
sauour
of
death
vnto
death
.
Yea
,
Christ
Iesus
our
blessed
Lord
and
Sauiour
is
a
falling
,
and
a
stone
to
stumble
at
,
and
a
rocke
of
offence
:
so
the
doctrine
of
Iustification
by
faith
alone
,
may
be
an
occasion
of
libertie
and
no
otherwise
:
that
is
not
properly
,
or
by
any
effect
issuing
from
itselfe
,
but
accidentally
,
and
by
the
malignitie
of
the
obiect
whereupon
it
worketh
.
95.
Thirdly
,
our
doctrine
of
perseuerance
,
though
rayling
Epicurus
himselfe
could
not
haue
found
a
better
ground
to
plant
his
Epicurisme
:
nor
Heliogabalus
haue
better
patronized
his
sensualitie
:
nor
Bacchus
and
Venus
haue
forged
better
reasons
to
inlarge
their
dominion
:
yet
,
to
any
single
eye
(
for
his
eyes
are
double-sighted
with
malice
,
as
Witches
eyes
are
said
to
be
)
it
is
rather
a
strong
bridle
to
restraine
from
sensuality
and
Epicurisme
,
and
a
bond
to
bind
to
obedience
,
then
a
provocation
vnto
sinne
:
for
when
men
are
perswaded
that
sincere
faith
,
true
charitie
,
and
sauing
grace
cannot
be
lost
,
it
will
cause
them
to
take
heed
how
they
fall
away
,
lest
they
proue
themselues
to
haue
beene
hypocrites
before
,
and
their
faith
and
charitie
not
to
haue
beene
true
,
but
fained
:
for
he
that
falleth
from
God
whom
he
pretend
:
d
to
serue
,
to
the
Deuil
by
an
actual
Apostasie
into
sinne
,
plainly
proueth
that
hee
had
neuer
the
seed
of
the
spirit
sowne
in
him
,
nor
the
habit
of
charitie
in
his
soule
:
this
is
then
a
bridle
to
withhold
men
from
sinne
,
and
not
a
spurre
to
pricke
them
forward
vnto
it
.
And
therefore
whereas
they
say
that
men
will
thus
reason
:
If
I
be
the
child
o●
God
,
I
cannot
fall
away
:
therefore
I
will
doe
what
I
list
.
The
contrarie
is
rather
true
,
that
euery
child
of
GOD
,
yea
,
euery
one
that
is
perswaded
that
hee
is
the
childe
of
GOD
,
will
reason
thus
from
the
grounds
of
this
doctrine
:
I
will
not
doe
what
I
list
,
neither
will
I
giue
my selfe
ouer
vnto
sinne
,
lest
I
proue
my selfe
by
my
falling
into
sinne
,
not
to
be
the
child
of
God
,
but
an
hypocrite
.
Adde
hereunto
,
that
as
we
teach
,
that
true
faith
and
charitie
cannot
bee
vtterly
extinct
in
the
elect
:
So
also
we
teach
,
that
this
faith
and
charitie
must
bee
nourished
and
preserued
by
the
practice
of
all
holy
&
Christian
duties
:
and
therefore
they
which
neglect
the
conseruation
of
their
faith
,
and
charitie
,
and
seek
to
extinguish
them
by
the
lusts
of
the
flesh
,
it
is
a
signe
that
they
neuer
had
these
graces
in
grafted
in
their
soules
.
And
what
perswasion
can
be
more
effectual
,
I
pray
you
,
to
stirre
vp
men
vnto
godlinesse
,
then
this
is
?
96.
So
we
may
truly
answere
concerning
the
fourth
doctrine
97.
Thus
I
haue
propounded
vnto
the
view
of
the
Christian
Reader
,
a
short
Epitome
of
the
great
volume
of
their
slanders
,
darted
forth
by
them
,
both
against
our
persons
,
our
gouernment
,
and
our
Religion
it selfe
:
all
which
indeed
is
but
a
taste
and
say
of
that
,
which
might
be
spoken
in
this
subiect
,
and
which
requireth
an
entire
worke
for
the
discouering
of
ther
malice
in
this
kinde
:
and
surely
,
I
thinke
that
labour
might
be
well
bestowed
in
searching
this
stinking
puddie
to
the
bottome
,
and
discouering
their
malice
,
so
to
the
beholding
of
all
,
that
men
might
see
their
poyson
,
and
beware
of
such
Serpents
:
and
high
time
it
is
to
lay
hand
to
this
plough
;
for
a
double
danger
ariseth
from
this
dealing
of
theirs
.
First
,
it
confirmeth
their
owne
followers
in
their
hatred
against
the
truth
,
and
the
professors
thereof
.
For
they
are
perswaded
,
that
whatsoeuer
is
written
or
spoken
by
a
Priest
or
Iesuite
,
is
certainly
true
,
it
being
allowed
(
as
all
their
writings
commonly
are
)
by
the
authoritie
of
the
Church
,
and
the
Censors
and
visiters
appointed
for
that
purpose
,
and
therefore
account
it
a
deadly
sinne
once
to
call
the
credit
thereof
into
question
.
And
secondly
it
inueigleth
and
seduceth
many
vnsettled
Protestants
:
Whilest
reading
such
lying
Pamphlets
,
they
are
either
not
able
to
discerne
their
falshood
,
or
not
carefull
to
examine
the
truth
by
contrarie
euidences
:
to
preuent
both
which
dangers
,
it
would
be
a
worke
much
beneficiall
to
the
Church
of
God
,
and
profitable
to
the
cause
of
Religion
,
if
some
zealous
Protestant
would
vndertake
this
taske
,
in
a
ful
iust
volume
to
decipher
their
malice
,
and
discouer
their
slanders
to
the
ful
:
but
I
leaue
that
to
the
guidance
of
Gods
wisedom
,
&
proceed
in
my
purposed
discourse
to
the
next
point
.
98.
Their
last
trick
is
forgerie
,
for
when
neither
by
treacherie
,
nor
cruelty
,
nor
periurie
,
nor
lying
,
nor
slandering
,
they
can
worke
their
wils
,
but
that
their
Religion
groweth
euery
day
more
odious
then
others
,
at
last
as
the
most
desperate
practice
of
al●●he
rest
,
they
fal
to
forging
like
Physicions
,
that
seeing
their
patient
in
a
desperate
case
,
minister
vnto
him
desperate
medicines
,
that
shall
either
ridde
him
of
his
disease
,
or
of
his
life
,
and
that
quickly
:
such
a
medicine
is
this
,
which
if
it
take
not
place
to
cure
their
sicke
Religion
,
it
will
doubtlesse
vtterly
ruine
and
vndermine
the
foundation
thereof
,
and
depriue
it
of
the
vitall
spirit
.
And
this
last
wee
haue
rather
cause
to
hope
,
then
they
the
first
:
seeing
it
hath
pleased
God
to
reueale
to
the
world
the
mischieuous
mysteries
of
their
Indices
expurgatory
:
which
whosoeuer
shall
but
duly
consider
,
must
needs
iudge
their
cause
to
lye
a
bleeding
,
and
ready
to
giue
vp
the
ghost
,
when
they
are
driuen
to
such
miserable
shifts
for
the
defence
thereof
.
99.
The
common
Lawes
,
and
ciuill
Courts
punish
forgerers
with
slitting
their
noses
,
branding
their
foreheads
,
cutting
off
their
eares
,
pillorie
,
imprisonment
,
and
diuers
other
such
like
fearefull
censures
:
the
Ecclesiasticall
Lawes
are
as
seuere
against
such
persons
;
and
the
very
Heathen
.
Tully
condemned
Gabinius
as
a
light
and
loose
person
,
for
infringing
the
credit
of
the
publike
Records
of
the
Citie
,
and
commendeth
Metellus
as
a
most
holy
and
modest
man
,
because
when
hee
saw
a
name
but
blurred
in
the
tables
,
he
went
to
Lentulus
100.
Of
which
,
that
the
Church
of
Rome
is
guiltie
,
is
so
manifest
,
that
none
,
that
hath
either
read
their
Bookes
of
Controuersies
with
iudgement
,
or
seene
their
three
chiefe
Iudices
Expurgatorij
,
one
of
Rome
,
another
of
Spaine
,
the
third
of
Antwerp
,
can
make
any
question
.
And
if
any
desire
to
be
fully
satisfied
concerning
their
dealing
in
this
kind
,
let
them
haue
recourse
to
Doctor
Iames
his
learned
and
laborious
discourse
,
where
he
shal
see
this
wound
searched
to
tho
quicke
,
and
the
corruption
thereof
discouered
to
the
whole
world
,
and
so
searched
and
discouered
,
that
by
all
their
wit
and
policy
they
shal
neuer
be
able
to
hide
the
filthines
thereof
:
notwithstanding
,
that
the
Reader
that
hath
not
that
booke
,
may
haue
a
little
taste
of
their
dealing
,
and
assurance
of
the
truth
of
this
my
proposition
:
I
will
offer
vnto
his
view
a
few
instances
of
their
forgerie
,
and
those
so
plaine
and
palpable
,
that
by
no
colourable
excuse
they
can
be
auoyded
.
101.
Forgerie
is
committed
two
wayes
,
first
,
by
counterfeiting
,
secondly
,
by
corrupting
;
counter●●i●ing
〈…〉
Records
,
and
corrupting
true
.
Touching
counterfeiting
,
take
foure
instances
in
s●eed
of
fourescore
;
and
those
out
of
Bellarmine
Bell.
de
amiss
.
grat
.
lib.
6.
cap.
2.
onely
:
first
,
those
●●el●e
Trea●is●●
intitled
,
●●
〈…〉
Christi
operibus
,
are
resolutely
censured
by
Bellarmine
,
to
bee
none
of
Cyprians
,
and
yet
,
the
same
Bellarmine
alleadgeth
them
ordinarily
to
proue
many
points
of
his
Religion
,
vnder
Cyprians
name
;
as
to
proue
the
Virgin
Marie
to
bee
without
sinne
,
and
Baptisme
to
be
necessarie
to
saluation
,
and
that
the
Sacraments
containe
grace
in
them
,
and
that
there
are
more
Sacraments
then
two
,
with
diuers
other
points
.
Secondly
,
the
Commentaries
vpon
Pauls
Epistles
ascribed
vnto
Saint
Ambrose
,
Limbus
Patrum
:
that
one
may
be
holpen
by
anothers
merit
,
and
that
Antichrist
is
a
certaine
man
,
and
in
a
word
,
most
questions
controuerted
.
Thirdly
,
liber
Hypognosticon
,
Bellarmine
concludes
,
that
it
is
none
of
Saint
Augustines
,
yet
hee
alleadgeth
it
as
Saint
Augustines
,
102.
Touching
their
corrupting
of
true
Authors
,
I
will
vrge
against
them
but
foure
examples
as
in
the
former
:
but
those
most
famous
,
and
three
of
them
corrupted
by
their
most
famous
Iesuite
Bellarmine
.
The
first
is
of
Chrysostome
,
in
his
seuenteenth
Homily
vpon
Genesis
,
where
he
readeth
,
Shee
shall
obserue
thy
head
,
and
thou
shalt
obserue
her
heele
:
whereas
,
as
Philip
Montanus
a
learned
and
iudicious
Diuine
of
their
owne
confesseth
,
in
the
originall
tongue
of
Chrysostome
it
is
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shee
,
which
is
also
agreeable
to
the
Hebrew
and
Greeke
fountaines
of
the
Bible
.
O
,
but
because
this
reading
in
the
translated
Copie
maketh
for
the
worship
of
the
Virgin
Mary
,
therefore
in
our
Iesuites
diuinitie
it
must
be
preferred
.
The
second
is
out
of
Chrysostome
too
,
in
his
Sermon
of
Inuentius
and
Maximus
,
whom
Bellarmine
,
to
proue
This
faith
which
is
the
gift
and
grace
of
God
,
is
sufficient
to
clense
and
purge
,
not
onely
them
which
find
themselues
somewhat
ill
,
but
also
those
which
are
verie
dangerously
diseased
,
&c.
The
Spanish
Index
hath
censured
him
,
and
commanded
these
words
to
bee
blotted
out
,
with
this
peremptorie
charge
,
Extextu
deleantur
illa
verba
.
The
fourth
and
last
is
of
Cyprian
in
his
Booke
,
De
bono
patientiae
,
in
Leo
ser.
14.
de
passione
,
for
gestemus
,
Bellarmine
readeth
gustemus
:
and
thus
they
turne
Cat
in
panne
,
as
the
Prouerbe
saith
,
and
with
the
Apothecaries
art
,
put
quid
pro
qu●
.
103.
Thus
they
handle
the
Fathers
,
putting
words
into
their
mouths
that
they
neuer
spake
nor
meant
,
and
that
in
no
few
places
of
their
,
writings
.
And
as
for
later
Writers
,
their
Iudices
Expurgatorij
are
sufficient
testimonies
of
their
purging
,
expunging
,
wiping
out
,
and
foysting
in
what
they
list
into
their
Bookes
:
it
is
a
profest
,
allowed
and
maintained
practice
of
theirs
,
which
at
the
first
was
kept
in
darknesse
,
as
a
worke
of
darknesse
by
secret
conueyance
:
but
after
that
by
Gods
prouidence
it
came
to
light
,
is
now
publikely
defended
as
a
thing
not
onely
lawfull
and
commendable
in
it selfe
,
but
also
profitable
for
the
Church
of
God
,
so
that
there
needs
no
further
proofe
of
their
forgerie
and
falsification
in
this
kind
,
seeing
we
haue
confitentes
aduersaries
.
Onely
for
a
conclusion
,
let
vs
a
little
consider
the
reasons
that
are
vsed
by
these
good
men
,
for
the
defence
of
this
their
dealing
.
104.
One
May
an
English
Priest
out
of
Gretzer
,
&
Posseuine
,
105.
To
whom
I
reply
briefly
thus
,
that
as
touching
his
last
answere
which
concerneth
the
Fathers
,
it
is
manifestly
false
,
as
I
haue
alreadie
discouered
in
foure
particulars
,
and
is
by
Doctor
Iames
in
his
Booke
in
many
more
,
and
I
doubt
not
but
shall
be
more
fully
ere
long
made
knowne
to
the
world
:
and
therefore
,
though
that
there
was
no
rule
prescribed
by
the
Councell
of
Trent
,
for
the
purging
of
the
Fathers
;
as
of
yonger
Writers
:
Yet
it
followeth
not
but
that
they
might
doe
it
without
rule
,
which
also
Gretzer
the
Iesuite
perceiuing
Fathers
workes
,
as
they
are
Fathers
,
need
no
purging
,
but
being
considered
as
Sonnes
,
their
words
may
bee
corrected
and
censured
by
the
Church
;
or
not
as
Fathers
,
but
as
Fathers-in-law
;
106.
Secondly
,
touching
his
middle
answere
,
that
if
it
be
a
fault
,
we
are
more
guiltie
thereof
then
they
.
I
answere
,
that
that
is
as
false
as
the
former
,
for
let
it
bee
granted
,
that
some
Bookes
are
corrected
by
some
Protestants
;
yet
first
,
they
are
the
deeds
of
priuate
persons
,
and
not
the
acts
of
the
Church
,
not
at
all
approued
,
much
lesse
authorized
by
the
Church
,
as
theirs
are
:
nay
,
all
of
sounder
iudgement
in
our
Church
doe
asmuch
condemne
that
practice
in
our
owne
,
as
in
any
else
.
Secondly
,
such
corruptions
or
corrections
are
not
frequent
with
vs
,
but
rare
and
seldome
.
I
dare
boldly
say
,
for
one
place
altered
by
vs
in
any
Writer
,
there
are
twentie
by
them
,
as
their
owne
expurging
Iudices
doe
beare
witnesse
:
and
for
this
,
I
challenge
any
Iesuite
,
or
Romish
Priest
whatsoeuer
to
the
encounter
.
Thirdly
,
most
of
those
Bookes
which
they
lay
to
our
charge
,
to
haue
beene
corrupted
by
vs
,
as
Augustines
Meditations
,
Granadoes
Meditations
,
The
conuersion
of
a
Sinner
,
The
Christian
Directorie
,
Osianders
Enchiridion
,
with
other
more
,
are
not
corrected
in
the
originall
themselues
,
but
in
their
translations
into
our
Language
,
some
things
are
left
out
,
some
added
,
some
changed
and
altered
,
as
the
Translators
thought
good
;
whereas
they
corrupt
the
verie
Texts
and
originall
Copies
of
most
Writers
without
difference
.
Fourthly
,
we
seldome
alter
or
change
any
Booke
in
the
translation
,
but
withall
we
eyther
confesse
in
the
beginning
of
the
said
Bookes
,
or
professe
in
the
publishing
of
the
same
,
this
correction
or
alteration
:
but
they
haue
practised
this
in
secret
,
by
certaine
Enquisitors
appointed
to
that
purpose
,
the
mysterie
of
which
art
was
long
hid
from
the
World
,
and
had
still
lien
in
darknesse
,
had
not
the
prouidence
of
God
,
for
the
Belgicke
Index
by
mere
accident
to
that
godly
and
bright
starre
of
our
Church
,
Iunius
,
who
made
it
presently
knowne
to
the
world
:
and
at
this
day
few
there
are
that
vnderstand
the
mysteries
of
that
art
:
so
closely
and
cunningly
doe
they
conuay
their
matters
:
as
for
the
Books
themselues
they
do
seldome
or
neuer
acknowledge
their
correction
in
the
forefront
and
beginning
of
them
as
wee
doe
,
but
by
all
meanes
labour
to
hide
and
conceale
the
same
.
Lastly
,
though
some
amongst
vs
,
haue
more
rashly
,
then
wisely
,
falsified
some
Writers
of
lesser
note
,
in
some
few
things
:
yet
they
haue
not
meddled
with
the
Fathers
nor
Councels
:
neither
haue
they
done
it
,
to
gaine
any
thing
thereby
in
disputation
,
but
onely
to
keepe
the
common
people
from
infection
:
whereas
they
spare
none
,
neither
Fathers
nor
Councels
,
nor
moderne
Writers
:
and
that
,
not
so
much
lest
the
common
sort
should
bee
infected
,
as
that
the
learned
might
be
depriued
of
those
weapons
wherewith
they
might
fight
against
them
,
and
wound
their
cause
.
Seeing
the
case
now
so
stands
,
that
hee
which
can
muster
vp
together
the
greatest
armie
of
Authours
,
to
fight
vnder
his
colours
,
is
thought
to
haue
the
best
cause
:
their
dealing
then
with
vs
,
is
like
that
of
the
Philistims
against
the
Israelites
,
who
despoyled
them
of
all
weapons
and
instruments
of
warre
,
that
they
might
dominiere
ouer
them
with
greater
securitie
;
but
ours
is
not
so
towards
them
.
And
therefore
,
both
in
this
,
and
all
the
former
respects
,
it
is
a
miserable
vntruth
and
a
desperate
cuasion
,
to
say
,
that
wee
are
more
guiltie
of
this
crime
then
they
are
.
107.
Lastly
,
whereas
in
his
first
answere
,
hee
pleadeth
the
lawfulnesse
of
the
fact
,
let
vs
heare
his
reasons
to
moue
thereunto
,
and
in
the
interim
remember
,
that
in
prouing
it
to
bee
lawfull
,
hee
confesseth
it
to
bee
done
.
But
why
is
it
lawfull
?
Mary
,
first
,
because
the
Church
being
supreme
Iudge
on
earth
,
of
all
Controuersies
touching
faith
and
Religion
,
hath
authoritie
to
condemne
Heretikes
.
And
therefore
also
,
the
workes
of
Heretikes
:
and
if
this
,
then
much
more
to
correct
and
purge
their
Bookes
,
if
by
that
meanes
shee
can
make
them
profitable
for
her
vse
,
and
beneficiall
to
her
children
.
To
which
I
answere
two
things
▪
First
,
that
it
is
not
the
Church
that
doth
this
,
but
the
sacred
Inquisitors
,
to
wit
,
certaine
Cardinals
and
Lawyers
deputed
to
that
office
,
who
for
the
most
part
are
so
farre
from
being
the
Church
,
that
they
are
often
,
no
sound
members
thereof
:
I●
it
be
said
,
that
they
haue
their
authoritie
from
the
Pope
,
who
is
vertually
the
whole
Church
:
why
doe
they
then
speake
so
darkly
,
and
say
the
Church
hath
this
authoritie
,
when
as
,
they
might
in
plaine
termes
say
that
the
Pope
hath
it
;
but
that
hereby
they
should
display
the
feeblenesse
of
their
cause
,
and
the
fillinesse
of
this
reason
?
for
thus
it
would
stand
:
Why
,
is
it
lawful
for
Books
to
be
purged
?
because
the
Pope
thinkes
it
lawful
.
And
must
not
he
needs
think
so
▪
when
the
Authors
crosse
his
triple
crowne
,
and
speake
against
his
state
and
dignitie
?
Adde
hereunto
,
that
it
is
a
fallacie
in
reasoning
,
when
that
is
taken
for
granted
,
which
is
in
question
.
For
we
deny
their
Synagogue
to
be
the
true
Church
:
and
much
more
the
Pope
to
bee
the
supreme
Iudge
:
and
therefore
till
those
things
be
proued
,
the
reason
is
of
no
effect
.
108.
Secondly
,
most
of
those
things
which
are
purged
by
them
,
are
so
farre
from
being
heresies
or
errours
,
that
they
are
,
the
most
of
them
,
sound
doctrines
of
faith
,
grounded
vpon
the
authoritie
of
Gods
sacred
truth
:
for
they
blot
out
many
things
,
in
both
olde
and
new
Authours
,
that
they
themselues
dare
not
accuse
to
bee
hereticall
:
as
that
place
in
Saint
Cyril
before
mentioned
touching
the
power
of
faith
,
which
is
no
more
in
direct
termes
,
then
that
which
is
said
in
the
Scripture
,
Act.
15.
15.
that
faith
purifieth
the
heart
:
and
that
in
the
Basil
Index
of
Chrysostome
,
The
Church
is
not
built
vpon
a
man
,
but
vpon
faith
:
and
those
propositions
which
are
commanded
by
the
Dutch
Index
,
to
be
wiped
out
of
the
Table
of
Robert
Stephens
Bible
:
to
wit
,
that
sinnes
are
remitted
by
beleeuing
in
Christ
:
that
he
which
beleeueth
in
Christ
,
shall
not
die
for
euer
;
that
faith
purifieth
the
heart
:
that
Christ
is
our
righteousnes
:
that
no
man
is
iust
before
God
,
and
that
repentance
is
the
gift
of
God
:
with
a
number
of
like
nature
.
These
they
purge
out
of
Stephens
Index
,
which
notwithstanding
are
directly
,
and
in
as
many
words
recorded
in
the
Booke
of
God
:
and
so
it
may
iustly
be
thought
,
that
they
are
so
farre
from
clenfing
Bookes
from
the
drosse
and
dregs
of
errour
,
that
they
rather
purge
out
the
pure
gold
and
cleare
wine
of
truth
,
and
leaue
nothing
but
dregs
and
drosse
behind
.
109.
His
second
reason
is
,
because
nothing
is
more
dangerous
to
infect
true
Christian
hearts
,
then
bad
Bookes
.
Therefore
it
is
not
onely
lawfull
,
but
needfull
and
behoouefull
to
the
Church
of
God
,
that
such
Bookes
should
bee
purged
,
and
burned
too
,
if
it
bee
so
thought
meete
by
the
Church
,
to
the
end
that
the
sinceritie
of
one
true
faith
and
Religion
might
be
preserued
.
I
answere
,
all
this
is
true
which
he
saith
:
but
are
they
heresies
which
they
purge
?
no
,
they
are
sound
and
orthodox
opinions
,
for
the
most
part
,
as
hath
beene
proued
in
the
answere
to
the
former
reason
.
And
doe
they
it
,
to
keepe
Christian
men
from
infection
?
no
,
their
chiefe
end
and
drift
is
,
to
depriue
their
aduersaries
of
all
authorities
that
make
against
them
,
that
so
they
might
triumph
in
the
antiquitie
of
their
Religion
,
and
noueltie
of
ours
:
which
is
one
of
their
principall
arguments
which
they
vse
(
though
with
euill
successe
)
for
defence
of
their
cause
:
dealing
herein
as
Holofernes
did
with
the
Israelites
,
at
the
siege
of
Bethulia
,
breaking
the
Conduits
,
cutting
the
pipes
,
and
slopping
the
passages
,
which
might
bring
vs
prouision
of
good
and
wholsome
waters
,
out
of
the
cisternes
of
olde
and
new
Writers
;
this
is
their
purpose
and
no
other
,
whatsoeuer
they
pretend
:
for
if
they
meant
any
good
to
Gods
people
for
preuenting
of
infection
,
they
would
haue
purged
their
lying
Legends
of
infinite
fables
,
their
Canon
Law
of
horrible
blasphemies
,
and
their
Schoolemen
of
many
strange
opinions
.
Yea
,
they
would
haue
condemned
the
Bookes
of
Machiauel
,
and
of
that
Cardinall
that
wrote
in
commendation
of
the
vnnaturall
sinne
of
Sodomie
,
and
a
number
such
like
filthy
and
deuillish
Writings
,
which
are
printed
and
reprinted
among
them
without
controulement
.
And
againe
,
is
it
vnitie
in
the
true
faith
and
religion
that
they
seeke
?
no
,
it
is
conspiracie
in
falshood
,
and
consent
in
errour
:
and
not
vnitie
in
the
truth
:
till
the
Romish
Religion
bee
proued
to
bee
the
true
Religion
(
which
can
neuer
be
)
this
reason
is
of
no
force
,
to
iustifie
their
proceedings
.
Lastly
,
is
it
Christian
policy
?
no
,
it
is
deuilish
subtletie
,
and
craftie
forgerie
:
for
the
case
so
stands
betwixt
them
and
vs
,
as
in
a
tryall
of
land
betwixt
partie
and
partie
:
wherein
hee
that
bringeth
best
euidence
and
witnesse
,
carrieth
the
cause
:
now
,
if
one
partie
either
suborne
false
witnesses
,
or
corrupt
true
,
or
forge
euidences
to
his
purpose
,
or
falsifie
those
that
are
extant
,
all
men
will
count
him
as
a
forger
,
and
his
cause
desperate
,
and
iudge
him
worthie
the
Pillorie
:
so
betwixt
vs
the
question
is
,
who
hath
the
right
faith
,
and
the
best
title
to
the
Church
.
Our
euidences
are
first
and
principally
Gods
Word
,
then
the
writings
and
records
of
godly
men
in
all
ages
:
now
then
,
they
that
shall
purge
,
pare
,
raze
,
blurr
,
falsify
or
corrupt
any
of
these
,
must
needs
bee
thought
to
bee
subtle
and
craftie
companions
,
and
not
honest
and
plain-dealing
men
.
The
case
then
thus
standing
,
this
practice
of
theirs
cannot
be
termed
Christian
policy
,
but
plaine
subtlety
,
to
giue
it
no
worse
a
name
.
110.
His
last
reason
is
drawne
from
the
practice
of
the
Church
of
God
in
all
ages
,
which
hath
alwaies
forbidden
the
Bookes
of
Heretikes
to
be
read
,
and
condemned
them
to
the
fire
:
and
to
this
purpose
he
produceth
diuers
fit
and
pertinent
authorities
:
to
which
I
answere
,
first
,
that
he
fighteth
herein
without
an
aduersarie
:
for
we
confesse
,
that
this
was
a
necessarie
and
commendable
practice
,
to
prohibit
,
condemne
,
burne
and
abolish
all
such
Bookes
as
tend
to
the
corrupting
of
the
Christian
faith
,
and
also
to
preuent
them
in
the
birth
,
that
they
may
not
come
to
light
:
but
yet
for
all
that
,
this
alloweth
not
their
purging
and
paring
of
Bookes
:
for
they
cannot
giue
vs
one
example
in
all
antiquitie
of
this
dealing
,
except
it
bee
drawne
from
Heretikes
,
whose
practice
it
hath
Sixtus
Senensis
,
and
almost
all
other
of
their
side
.
III.
Secondly
,
the
Fathers
condemned
onely
the
Bookes
of
Heretikes
:
but
our
holy
Inquisitors
condemne
not
onely
those
whom
they
call
Heretikes
,
as
Caluine
,
Luther
,
Beza
,
Melancthon
;
but
mangle
and
purge
the
Fathers
themselues
,
and
their
owne
deare
children
,
whom
they
dare
not
condemne
for
Heretikes
,
as
this
Author
himselfe
confesleth
;
those
they
chop
and
change
,
wri●he
and
wring
,
bend
and
bow
as
they
list
:
which
is
so
much
the
more
intolerable
,
because
being
profest
Romanists
,
they
durst
not
vary
from
the
receiued
opinions
of
the
Church
of
Rome
,
except
mere
conscience
inwardly
,
and
some
forcible
reason
outwardly
mooued
them
thereunto
.
112.
Thirdly
,
and
lastly
,
the
Fathers
,
when
they
condemned
any
Heretike
,
or
hereticall
Booke
,
did
it
openly
to
the
view
of
the
World
,
and
not
secretly
in
a
corner
,
not
ascribing
vnto
them
other
opinions
then
they
held
,
eyther
by
adding
vnto
,
or
detracting
from
their
writings
:
But
our
Romish
correctors
,
like
Owles
,
flye
by
moonshine
,
and
so
closely
c●rtie
their
businesse
,
that
they
would
haue
none
to
discry
them
:
yea
,
they
denie
and
abiure
this
trade
,
I
meane
,
in
respect
of
the
Fathers
,
and
in
a
word
,
they
make
almost
all
Authours
to
speake
what
they
list
:
for
if
any
thing
dislike
them
,
deleatur
,
let
it
be
wiped
out
,
or
at
least
mutetur
,
let
it
bee
changed
:
or
addatur
,
let
something
bee
added
vnto
it
,
that
may
change
the
sense
,
and
turne
the
sentence
into
a
new
m●ld
▪
of
all
these
their
Iudices
Expurgatorij
afford
plentifull
examples
:
so
that
they
can
no
wayes
colour
their
forgerie
and
false
dealing
by
the
examples
of
the
Fathers
,
or
Primitiue
Church
.
For
this
is
a
new
tricke
of
legerdemaine
of
the
Deuils
owne
inuention
,
found
out
in
this
latter
age
of
the
World
,
which
hath
beene
verie
fertile
in
strange
deuices
.
113.
Now
then
to
conclude
,
and
to
leaue
this
Priest
with
his
vaine
and
idle
reasons
,
to
be
fuller
confuted
of
him
whom
it
more
neerely
concerneth
,
and
whose
credit
is
touched
by
him
:
Hence
two
necessarie
conclusions
doe
arise
:
one
,
that
they
are
guiltie
of
forgerie
and
corrupting
of
Authours
,
by
their
owne
confessions
:
and
secondly
,
that
they
adde
hereunto
impudencie
and
shamelessenesse
,
which
is
alwayes
the
marke
of
an
Heretike
,
and
that
first
,
in
defending
their
owne
vniust
114.
Now
then
,
seeing
it
is
manifest
that
they
labour
to
MOTIVE
XIII
.
That
Religion
,
the
doctrines
whereof
are
more
safe
both
in
respect
Gods
glorie
,
mans
saluation
,
and
Christian
charitie
,
is
to
bee
preferred
before
that
which
is
not
so
safe
,
but
dangerous
:
But
the
doctrine
of
the
Protestants
Religion
is
more
safe
in
all
those
respects
,
and
of
the
Papists
more
dangerous
:
ergo
,
that
is
to
be
preferred
before
this
,
and
consequently
this
to
bee
reiected
.
THe
first
proposition
is
so
euident
and
cleare
,
that
our
2.
That
the
Religion
of
the
Church
of
Rome
is
not
so
safe
this
is
my
bodie
:
)
but
concerning
the
maner
of
this
presence
,
the
Romanists
hold
,
that
it
is
by
transub
stantiation
:
we
by
a
spirituall
presence
,
which
notwithstanding
is
true
and
reall
,
both
in
relation
to
the
outward
signes
,
and
to
the
faith
of
the
Receiuer
.
Now
,
see
the
dangers
that
arise
from
their
doctrine
,
which
are
not
incident
to
ours
.
2.
First
,
if
there
be
not
a
corporall
presence
of
Christ
,
and
a
reall
Transubstantiation
,
as
they
suppose
;
then
this
doctrine
leadeth
to
horrible
and
grosse
Idolatrie
:
for
they
must
needs
worship
a
piece
of
bread
,
in
stead
of
Christ
.
And
this
not
onely
,
if
their
doctrine
bee
false
,
but
being
supposed
to
bee
true
,
in
case
hee
that
consecrateth
,
be
not
truly
a
Priest
,
or
haue
not
an
intention
to
consecrate
,
as
oftentimes
it
falleth
3.
Secondly
,
by
this
doctrine
our
aduersaries
incline
to
fauour
the
Capernaites
,
who
had
a
conceit
of
a
corporall
and
fleshly
eating
of
Christs
bodie
▪
and
giue
iust
cause
to
the
Pagans
to
bee
a
bloudy
and
cruell
Religion
.
Whereupon
the
Fathers
,
to
crosse
the
one
,
and
stop
the
mouth
of
the
other
,
taught
,
that
Christs
speech
in
the
sixt
of
Iohn
,
was
to
be
vnderstood
spiritually
,
and
not
carnally
;
and
that
it
was
a
figure
,
and
not
a
proper
speech
.
But
our
doctrine
doth
giue
no
such
occasion
,
eyther
to
the
Heretikes
on
the
one
side
,
or
to
the
Pagans
on
the
other
,
neyther
hath
it
any
consanguinitie
with
the
Capernaites
;
and
yet
wee
retaine
as
certaine
and
powerfull
a
participation
of
our
Sauiours
bodie
and
bloud
as
they
doe
.
I
know
,
they
thinke
to
escape
from
this
rocke
,
by
a
distinction
of
visible
and
inuisible
eating
:
as
if
the
Capernaites
dreamed
that
Christ
would
haue
his
bodie
to
bee
eaten
visibly
,
but
they
inuisibly
,
that
is
(
say
they
)
spiritually
:
which
indeed
is
no
cuasion
,
for
an
inuisible
eating
is
a
true
eating
.
As
when
a
blind
man
eateth
,
or
a
seeing
man
in
the
darke
,
and
cannot
therefore
be
called
a
spirituall
eating
,
but
a
corporall
:
neyther
doth
this
free
them
from
approching
neere
to
the
Capernaites
,
though
they
somewhat
differ
from
them
,
nor
from
giuing
iust
cause
of
offence
to
the
Heathen
;
from
both
which
our
doctrine
giueth
full
and
perfect
securitie
.
4.
Thirdly
,
and
lastly
,
their
doctrine
of
transubstantiation
doth
not
onely
countenance
,
but
confirme
the
ancient
heresies
of
the
Marcionites
,
Valentinians
and
Eutychians
,
that
impugned
the
truth
of
Christs
humane
nature
,
for
they
taught
that
he
had
not
a
true
,
but
a
phantasticall
bodie
;
and
what
do
our
aduersaries
but
approue
the
same
indeede
,
though
they
seeme
to
detest
it
in
word
?
when
they
teach
that
his
bodie
is
present
in
the
Sacrament
,
not
by
circumscription
,
nor
determination
,
but
by
a
spirituall
and
diuine
presence
,
quomodo
efficacie
of
his
inuisible
,
and
powerful
grace
,
after
a
spirituall
manner
,
as
Saint
Augustine
speaketh
,
and
that
both
the
bread
remaineth
bread
after
consecration
,
and
the
bodie
of
Christ
remaineth
still
a
naturall
bodie
,
after
the
resurrection
,
retaining
still
the
former
circumscription
,
as
Theodoret
this
taketh
away
all
aduantage
from
Heretikes
,
which
their
doctrine
doth
manifestly
giue
vnto
them
.
For
these
causes
Petrus
de
Alliaco
the
Cardinall
doth
confesse
,
that
from
our
doctrine
no
inconuenience
doth
seeme
to
ensue
:
if
it
could
be
accorded
with
the
Churches
determination
.
And
Occham
,
that
it
is
subiect
to
lesse
incommodities
,
and
lesse
repugnant
to
holy
Scripture
.
Thus
wee
see
,
that
in
this
first
doctrine
touching
the
Eucharist
,
there
is
more
securitie
,
and
lesse
danger
in
our
doctrine
and
Religion
,
then
in
theirs
.
5.
I
come
to
a
second
point
,
which
is
,
touching
the
merits
of
works
:
whereby
the
Romish
Religion
doth
cast
men
into
three
eminent
dangers
which
by
our
doctrine
they
are
free
from
.
First
,
of
vaine
glory
:
for
when
a
man
is
perswaded
that
there
is
a
merit
of
condignitie
,
in
the
worke
which
hee
hath
wrought
,
how
can
he
choose
but
reioyce
therein
,
and
conceiue
a
vaine-glorious
opinion
of
his
owne
worthinesse
:
as
the
proud
Pharise
did
,
when
he
bragged
that
he
had
fasted
and
prayed
,
and
payd
his
tithes
?
seeing
it
is
impossible
,
but
that
the
nature
of
man
which
is
inclinable
vnto
vaine-glory
,
and
selfe-loue
:
if
it
haue
a
conceit
of
any
selfe-worthinesse
,
should
bee
puffed
vp
with
a
certaine
inward
ioy
,
and
pride
:
and
therefore
Chrysostome
taketh
it
for
wholesome
counsel
,
to
say
,
that
wee
bee
vnprofitable
seruants
,
lest
pride
destroy
our
good
workes
.
6.
Secondly
,
of
obscuring
and
diminishing
Gods
glorie
and
Christs
merits
.
For
where
merit
is
,
there
mercie
is
excluded
:
and
where
something
is
ascribed
to
man
for
the
obtaining
of
saluation
,
there
all
is
not
ascribed
vnto
Christ
:
and
although
they
colour
the
blacke
visage
of
this
doctrine
,
with
a
faire
tincture
,
to
wit
,
that
all
our
merits
are
from
Gods
mercie
and
grace
,
and
that
our
good
workes
are
dyed
in
Christs
bloud
,
and
thence
receiue
all
their
vertue
,
and
rigor
:
yet
it
is
but
a
false
pretence
:
false
,
because
they
acknowledge
some
merits
before
grace
,
as
those
of
congruitie
,
and
such
as
issue
from
grace
,
yet
in
part
,
to
be
of
nature
aswel
as
of
grace
,
as
hath
beene
alreadie
discouered
:
and
a
pretence
,
because
,
if
they
receiue
all
their
vertue
from
Gods
grace
and
Christs
bloud
,
then
they
are
not
to
be
termed
our
merits
,
but
Gods
:
neither
can
bee
said
to
deserue
any
thing
at
Gods
hand
of
a
proper
worthinesse
,
as
they
teach
,
they
doe
,
but
of
Gods
grace
and
mere
mercie
,
which
they
disclaime
:
a
false
pretence
then
is
this
,
and
doth
not
free
them
from
this
danger
of
diminishing
Gods
glorie
:
and
this
also
is
confessed
by
S.
Augustine
,
who
sayth
,
that
we
liue
more
sasely
,
if
we
attribute
all
wholly
to
God
,
and
d
ee
not
commit
our selues
partly
to
God
,
and
partly
to
our selues
:
this
the
Romanists
doe
,
they
diuide
stakes
betwixt
God
and
man
,
grace
and
nature
,
Christ
and
Adam
.
7.
Thirdly
,
of
making
the
best
vncertaine
of
their
saluation
:
for
as
they
teach
,
no
man
can
bee
certaine
of
his
owne
righteousnesse
,
nor
of
the
goodnesse
of
his
workes
,
by
reason
of
the
manifold
defects
that
cleaue
vnto
their
best
deeds
,
and
also
in
respect
of
the
vnscrutable
deceit
of
mans
owne
heart
,
which
is
hidden
not
onely
from
the
eies
of
other
men
,
but
euen
from
a
mans
owne
selfe
,
and
is
knowne
onely
vnto
God
,
as
the
Prophet
Ieremie
telleth
vs
,
and
also
in
respect
of
the
strict
I
was
afraid
of
all
my
workes
.
And
Saint
Augustine
sayth
,
and
affirmeth
the
same
;
That
though
Iob
was
a
righteous
man
,
yet
he
himselfe
was
afraid
of
himselfe
.
And
Gregory
speaketh
to
like
effect
,
when
hee
sayth
;
That
the
holy
man
Iob
,
because
he
saw
all
the
merit
of
our
vertue
to
be
faultie
,
if
it
be
strictly
iudged
by
him
which
iudgeth
within
,
sayth
rightly
,
If
I
will
contend
with
him
,
I
shall
not
bee
able
to
answere
one
for
a
thousand
.
Now
,
that
which
befell
righteous
Iob
,
how
can
it
but
bee
incident
to
all
Gods
children
?
So
,
that
though
they
talke
of
meritorious
workes
in
generall
,
yet
no
man
can
be
sure
that
his
workes
in
particular
are
such
:
and
therefore
no
man
,
be
he
neuer
so
iust
,
can
be
sure
of
his
saluation
.
I
speake
not
here
of
that
certaintie
which
is
by
faith
,
which
they
deny
,
but
that
assurance
which
is
by
hope
,
which
they
confesse
:
for
a
man
cannot
possibly
hope
that
he
shall
by
saued
by
his
workes
;
when
as
he
cannot
possibly
know
,
whether
his
best
workes
are
such
as
deserue
the
fauour
or
disfauour
of
God
.
And
if
it
is
the
propertie
of
all
Gods
children
by
the
example
of
Iob
to
be
afraid
of
their
workes
,
then
how
can
they
repose
any
hope
and
confidence
in
them
?
now
all
this
is
so
euident
,
that
Bellarmine
himselfe
is
Bell.
de
Iustif
.
lib.
5.
cap
7.
driuen
after
his
long
disputes
,
and
much
adoe
in
strengthening
their
doctrine
of
inherent
righteousnesse
,
and
merit
of
workes
,
to
confesse
ingeniously
,
like
a
good
honest
man
,
(
being
as
it
were
sorrie
for
all
that
hee
had
said
)
that
because
of
the
vncertaintie
of
their
owne
righteousnesse
,
and
the
perill
of
vaine
glorie
,
the
safest
way
is
,
to
repose
our
whole
trust
and
confidence
in
the
onely
mercie
and
goodnesse
of
God
.
But
this
wee
teach
men
to
doe
,
that
flying
from
all
vaine
confidence
in
their
owne
merits
,
they
may
repose
themselues
onely
on
the
mercy
of
GOD
in
Christ
Iesus
:
and
therefore
ours
is
the
safest
way
.
8.
And
if
ours
be
the
most
safe
,
then
theirs
is
most
dangerous
,
which
also
S.
Bernard
in
as
plaine
termes
affirmeth
,
when
Periculosa
habitatio
illorum
,
qui
in
meritis
sperant
,
perculosa
quia
ruinosa
:
dangerous
is
the
dwelling
of
those
which
trust
in
their
owne
merit
,
it
is
dangerous
,
because
it
is
ruinous
.
Now
,
who
that
is
wise
,
will
not
chuse
to
walke
in
the
safest
way
,
and
refuse
the
dangerous
?
or
to
dwell
in
a
strong
and
safe
house
,
which
will
keepe
out
the
wind
and
weather
;
and
not
bee
ouerblowne
with
any
tempest
,
rather
then
in
a
ruinous
cottage
,
which
euery
blast
is
able
to
ouerturne
?
9.
The
doctrine
of
Free
will
is
of
like
nature
:
for
is
it
not
Concil.
Trid.
ses.
6.
cap.
3.
Bell.
de
grat
.
&
li.
arb.
5.
l.
5.
c.
29
Coster
Enchirid.
de
lib.
arbitr
.
dangerous
(
thinke
you
)
to
ascribe
some
power
to
mans
own
will
for
his
conuersion
?
as
the
Church
of
Rome
doth
,
when
it
teacheth
,
that
it
is
in
mans
free
choice
to
accept
,
●rr●iect
Gods
grace
offered
vnto
him
:
and
so
eyther
to
be
or
not
to
be
conuerted
.
And
is
it
not
a
safer
course
to
ascribe
all
to
grace
;
and
nothing
at
all
to
will
?
and
to
say
with
our
Sauiour
Christ
,
that
without
him
we
can
doe
nothing
:
and
with
Saint
Paul
,
That
wee
haue
no
sufficiencie
in
our selues
,
to
thinke
a
good
thought
,
as
of
That
it
is
God
which
worketh
in
vs
both
the
will
and
the
deed
of
his
good
pleasure
.
In
the
one
,
God
hath
all
the
glorie
of
the
worke
:
in
the
other
,
man
is
equalled
with
God
,
will
with
grace
,
yea
preferred
before
it
,
for
they
not
onely
teach
,
that
grace
and
will
are
like
two
men
carrying
one
stone
,
neyther
of
them
adding
any
strength
vnto
the
other
,
and
both
free
when
they
will
,
to
cast
off
the
burthen
:
but
also
,
that
Gods
grace
and
working
dependeth
vpon
mans
will
,
not
mans
will
vpon
Gods
grace
.
For
thus
they
are
not
ashamed
to
say
,
euen
the
best
and
most
iudicious
amongst
them
.
Licet
in
codem
prorsus
momento
temporis
,
&
naturae
Deus
&
volunt
as
operari
incipiant
,
tamen
Deus
operetur
,
quia
voluntas
operatur
,
non
contra
:
.i.
Though
the
God
of
nature
,
and
▪
freewill
,
beginne
to
worke
together
,
at
the
same
instant
:
yet
God
worketh
,
because
the
will
worketh
,
not
the
will
,
because
God
.
Now
,
is
not
this
not
onely
to
equall
,
but
also
to
subiect
Gods
grace
to
mans
will
,
and
to
make
the
creature
more
powerfull
then
the
Creator
?
For
by
this
doctrine
,
if
a
man
himselfe
bee
willing
,
and
giue
admittance
to
grace
,
he
may
be
saued
;
but
if
God
bee
neuer
so
willing
to
saue
vs
,
if
we
our selues
willnot
entertaine
his
sauing
grace
,
all
his
labour
is
vaine
:
and
so
mans
will
must
needs
be
of
greater
power
and
efficacie
,
then
Gods
grace
:
which
how
dangerous
,
yea
impious
a
thing
it
is
to
affirme
,
let
all
men
iudge
.
I
am
sure
Saint
Augustine
was
of
another
mind
,
who
sayth
not
as
the
Romanists
,
that
it
is
left
to
our
free
it
is
(
sayth
he
)
by
grace
,
not
onely
that
we
can
doe
what
we
will
,
but
that
we
are
willing
to
doe
what
wee
can
,
and
againe
,
He
worketh
in
vs
to
will
without
our selues
,
but
when
we
are
willing
,
then
he
worketh
together
with
vs
.
10.
But
yet
,
this
is
not
all
the
danger
which
ariseth
from
this
doctrine
,
though
euen
this
is
of
sufficient
feare
;
to
terrisie
any
godly
man
from
imbracing
it
:
but
there
is
more
perill
in
it
then
so
:
the
maine
danger
of
it
is
this
,
if
it
bee
not
pure
Pelagianisme
,
as
it
may
well
bee
thought
,
yet
it
marcheth
on
the
verie
edge
of
the
banke
,
so
that
if
the
foot
doe
but
slip
,
it
is
presently
in
the
gulfe
of
that
heresie
:
for
what
did
Pelagius
hold
,
which
the
Church
of
Rome
,
in
this
doctrine
of
freewill
,
doth
not
eyther
directly
maintaine
or
approch
nere
vnto
?
he
extolled
mans
nature
,
as
that
a
man
without
the
name
of
Christ
might
bee
saued
by
freewill
:
so
doe
they
:
for
Andradius
telleth
vs
from
the
Councel
of
Trent
,
that
Heathen
Philosophers
hauing
no
knowledge
of
Christ
,
were
iustified
onely
by
the
law
of
nature
.
Hee
taught
that
it
was
in
mans
free-will
,
to
giue
entertainment
or
repulse
to
Gods
grace
:
so
doe
they
.
Hee
affirmed
that
a
man
might
prepare
himselfe
to
grace
by
his
owne
naturals
,
without
any
speciall
worke
of
the
spirit
:
so
do
they
.
Hee
,
to
cloake
all
with
some
colourable
pretence
,
confessed
,
that
notwithstanding
all
this
,
there
was
a
necessitie
of
grace
required
to
all
good
actions
.
For
thus
he
sayd
(
as
witnesseth
Saint
Augustine
)
We
so
prayse
nature
,
that
we
alwayes
adde
the
helpe
of
the
grace
of
God
:
so
doe
they
:
albeit
they
striue
for
the
freedome
of
mans
will
:
yet
they
dare
not
but
speake
of
grace
,
and
grant
vnto
it
some
office
in
a
mans
conuersion
,
and
therefore
labour
to
reconcile
natures
will
,
and
Gods
grace
together
:
Which
neuerthelesse
in
fine
they
are
neuer
able
to
do
,
but
are
driuen
to
confesse
,
that
it
passeth
the
capacitie
and
apprehension
of
mans
wit
and
vnderstanding
.
Howbeit
,
both
Pelagius
and
they
vnderstand
the
first
grace
of
a
sinners
conuersion
,
is
but
onely
a
perswading
,
which
doth
not
determine
the
will
,
but
inclineth
it
in
manner
of
a
propounding
,
obiect
.
And
Coster
,
that
calleth
it
not
grace
dwelling
in
the
soule
,
but
only
an
outward
impulsion
,
or
motion
knocking
at
the
doore
of
the
soule
,
and
not
opening
the
dore
it selfe
:
as
the
Scripture
sayth
,
that
God
opened
the
heart
of
Lydia
,
but
perswading
freewill
to
open
:
and
so
standing
at
the
Porters
reuersion
,
and
like
a
poore
man
wayting
his
leasure
:
much
like
vnto
the
attending
of
Henrie
the
Emperour
at
the
citie
gate
,
three
colde
winters
dayes
barefoote
,
and
barelegged
,
till
it
pleased
the
Pope
to
let
him
in
.
Thus
humble
grace
must
attend
,
till
pride
will
be
pleased
to
open
the
dore
vnto
it
.
I
will
not
say
,
that
in
all
this
Papisme
and
Polagianisme
are
all
one
,
but
(
that
they
may
see
how
loth
we
are
to
wrong
them
in
the
least
circumstance
)
this
is
too
too
apparent
that
they
incline
by
this
doctrine
verie
nigh
to
the
borders
of
it
,
and
almost
touch
the
skirts
.
Who
then
will
not
thinke
it
a
dangerous
doctrine
?
And
what
madde
man
will
voluntarily
come
to
a
person
infected
with
the
pestilence
,
when
hee
may
well
passe
by
him
in
further
distance
?
or
walke
in
the
verie
brinke
of
a
sleepe
banke
,
where
if
hee
doe
but
tread
awry
he
falleth
into
the
Sea
:
whereas
hee
may
walke
safely
further
off
,
without
any
feare
or
danger
?
our
doctrine
therefore
touching
freewill
ascribing
all
vnto
God
,
and
nothing
vnto
man
,
and
submitting
the
will
of
man
to
the
grace
of
God
,
hath
no
affinitie
but
opposition
and
contrarietie
to
Pelagius
heresie
,
is
therefore
the
safer
,
and
of
euerie
wiseman
to
be
imbraced
,
rather
then
theirs
,
which
leadeth
vs
apparently
into
all
these
dangers
.
11.
Their
doctrine
of
satisfactions
is
also
a
most
perplexed
euery
man
(
bee
hee
neuer
so
iust
)
yet
because
he
liueth
not
without
veniall
sinnes
,
may
truly
,
and
ought
to
say
this
Prayer
,
Forgiue
vs
our
trespasses
.
But
veniall
sinnes
are
sinnes
,
and
stand
in
need
of
pardon
;
and
Gods
iustice
requireth
such
a
satisfaction
,
as
is
in
euerie
respect
perfect
:
therefore
our
owne
workes
being
tainted
and
stained
with
such
sinnes
,
cannot
stand
in
proportion
with
it
.
Is
it
not
a
dangerous
thing
then
to
trust
to
our
owne
satisfactions
:
which
by
their
owne
confession
are
subiect
to
veniall
sinnes
?
and
is
it
not
more
safe
to
rely
vpon
his
satisfaction
only
which
is
free
from
all
staine
of
the
least
sinne
,
and
able
to
answere
the
strist
iustice
of
God
in
euery
respect
?
12.
Secondly
,
the
satisfaction
which
Christ
hath
made
,
not
onely
admitteth
no
exception
,
but
is
of
infinite
merit
and
valew
,
to
answere
the
infinite
iustice
of
God
:
but
the
satisfactions
of
a
mortall
man
admit
many
exceptions
,
and
are
,
if
they
were
perfect
,
of
a
finite
and
limitable
nature
:
and
therefore
cannot
bee
proportioned
to
the
infinite
iustice
of
God
:
whether
is
it
more
safe
then
to
trust
to
an
infinite
satisfaction
,
that
is
,
without
all
exception
,
or
to
a
finite
which
may
many
wayes
be
iustly
excepted
against
?
I
know
,
their
cuasion
is
,
that
indeed
it
doth
require
an
infinite
vertue
,
to
satisfie
for
the
euerlasting
punishment
of
sinne
:
but
the
temporall
punishment
being
limited
,
may
bee
satisfied
for
,
by
a
temporall
satisfaction
:
a
mere
collusion
:
for
first
,
if
a
temporall
paine
,
or
finite
action
,
can
merit
and
purchase
an
euerlasting
reward
,
as
they
teach
,
why
should
not
the
same
redeeme
from
an
euerlasting
punishment
?
their
confession
in
the
one
condemneth
their
assertion
in
the
other
:
and
because
they
deny
that
our
merits
of
satisfaction
can
release
from
hell
,
they
must
also
of
necessitie
deny
,
or
at
least
blush
to
auouch
,
that
our
merits
of
purchase
are
of
sufficient
valew
to
deserue
heauen
:
hell
and
heauen
being
as
of
equall
distance
from
man
,
so
of
equal
merit
or
demerit
to
man
.
Secondly
,
satisfaction
is
not
to
be
respected
,
to
the
quantitie
of
the
temporall
punishment
inflicted
,
but
to
the
iustice
of
him
that
inflicteth
it
:
and
so
though
the
temporal
punishment
be
equalled
by
the
penance
of
a
sinner
:
yet
the
iustice
of
God
which
is
infinite
,
is
not
satisfied
nor
equalled
,
and
therefore
the
greatest
penance
cannot
be
termed
a
satisfaction
to
God
:
but
Christs
satisfaction
being
infinite
,
equalleth
the
iustice
of
God
.
Who
would
not
then
rather
choose
this
,
to
rely
vpon
for
his
saluation
,
then
the
other
?
Thomas
Aquinas
seeing
this
,
ascribeth
an
infinitie
in
respect
that
they
are
informed
by
grace
:
but
therein
hee
crosseth
both
all
his
fellowes
and
their
doctrine
it selfe
:
for
if
they
be
infinite
,
then
they
must
needes
answere
aswell
for
the
eternall
punishment
as
for
the
temporall
,
which
they
denie
.
13.
Thirdly
,
they
themselues
cannot
agree
about
their
satisfactions
,
as
whether
they
bee
by
precept
and
commandements
:
way
to
the
true
Church
.
or
only
by
counsell
and
perfection
,
and
not
commanded
:
whether
the
vertue
of
satisfying
bee
in
the
outward
or
inward
act
,
or
in
both
;
whether
they
serue
to
take
away
the
temporall
punishment
onely
,
or
the
gilt
of
the
sinnes
,
or
the
punishment
of
hell
excepting
the
eternitie
:
whether
they
be
so
necessarie
,
that
there
can
bee
no
absolution
without
them
,
or
that
a
sinner
may
be
absolued
by
his
contrition
,
and
confession
,
without
penal
satisfaction
:
and
lastly
,
whether
the
least
satisfaction
be
sufficient
for
the
greatest
temporall
punishment
;
or
that
a
due
proportion
is
to
be
obserued
.
All
these
intricate
questions
are
exagitated
in
this
doctrine
:
some
holding
one
thing
,
some
another
,
without
any
iust
,
and
sure
resolution
:
what
a
dangerous
thing
is
it
then
to
relye
vpon
these
vncertainties
,
which
they
themselues
are
not
able
to
bring
into
grounded
principles
?
how
much
safer
is
it
to
repose
our selues
wholly
vpon
that
blessed
satisfaction
of
our
Lord
and
Sauiour
Iesus
Christ
,
in
which
neyther
Romanist
nor
Protestant
could
euer
find
any
ambiguitie
or
doubt
;
but
that
it
is
of
absolute
necessitie
for
mans
saluation
,
of
infinite
efficacie
to
appease
the
wrath
of
God
,
and
of
proportionable
dignitie
to
the
iustice
of
God
?
14.
Lastly
,
after
they
haue
with
one
hand
stretched
the
worthinesse
of
their
satisfactions
to
the
highest
straine
:
yet
they
pull
them
downe
againe
with
the
other
,
and
make
them
of
no
force
:
for
let
the
satisfaction
bee
what
it
will
,
yet
the
Popes
pardon
can
dissolue
the
bonds
thereof
:
for
it
is
a
ruled
case
in
their
Religion
,
that
all
satisfactorie
punishment
may
bee
released
by
a
pardon
:
and
this
pardon
may
bee
obtained
by
saying
not
onely
ouer
certaine
prayers
,
visiting
certaine
Churches
,
worshipping
certaine
relickes
,
and
kneeling
to
certaine
pictures
,
&c.
but
also
by
disbursing
certaine
monie
out
of
their
purses
,
that
may
come
to
the
Popes
purse
and
coffers
.
Behold
now
the
greatest
danger
of
this
doctrine
,
thy
satisfaction
is
released
and
made
no
satisfaction
,
and
it
is
released
by
him
of
whom
thou
maist
iustly
doubt
whether
hee
hath
de
facto
,
not
examining
whether
thou
bee
truly
penitent
or
no
:
but
whether
thou
hast
payd
thy
penitentiall
tax
or
no
:
and
that
which
is
worst
of
all
,
hee
so
granteth
it
,
that
it
is
alwayes
reuocable
,
at
his
secret
pleasure
:
so
that
satisfaction
is
made
no
satisfaction
,
by
the
Popes
pardon
:
the
Popes
pardon
is
made
no
pardon
,
because
it
is
bought
with
monie
;
(
thy
monie
perish
with
thee
,
that
thinkest
this
gift
of
but
by
faith
which
is
more
precious
then
15.
Touching
Antichrist
,
whether
side
doth
more
incline
sole
Monarch
of
the
Church
,
and
his
iudgement
to
bee
of
infallible
truth
in
the
defining
of
matters
C●●●er
de
Pontif.
Salmer
.
in
Epist.
Paul
.
disp.
11.
&
14.
of
faith
,
must
needs
bee
in
more
danger
to
bee
in
Antichrists
Kingdome
:
we
cannot
be
slaues
to
Antichrist
,
because
we
admit
no
gouernment
like
vnto
his
in
the
Church
,
nor
any
such
peremptorie
power
of
not
erring
in
the
gouernment
.
But
they
professing
a
gouernment
and
a
power
in
that
gouernment
,
so
agreeable
to
the
state
of
Antichrist
,
may
suspect
themselues
to
bee
fallen
into
that
Apostacie
,
as
they
are
indeed
ouer
head
and
eares
.
Our
religion
then
is
more
secure
in
this
respect
:
whereas
theirs
,
by
their
owne
principles
,
hath
some
affinitie
and
correspondence
therewith
:
and
Antichrist
himselfe
may
be
in
their
Church
,
but
cannot
by
any
probable
coniecture
be
in
ours
.
16
Againe
,
for
the
Article
of
Inuocation
of
Saints
,
the
17.
Secondly
,
in
respect
of
charitie
:
if
they
erre
in
this
opinion
,
then
doe
they
turne
the
holy
Saints
of
God
into
abominable
Idols
,
and
so
offer
that
wrong
vnto
them
,
which
,
they
being
iealous
of
Gods
glorie
,
of
all
things
most
detest
:
as
the
examples
of
Paul
and
Barnabas
,
and
of
Peter
,
and
the
18.
Thirdly
,
in
respect
of
conscience
:
if
they
doe
sinne
in
this
,
it
is
the
horrible
and
fearefull
sinne
of
Idolatrie
,
which
being
spirituall
adulterie
,
causeth
a
diuorce
betweene
God
and
his
Church
:
and
is
,
if
not
in
malignitie
aboue
heresie
,
yet
heresie
in
the
highest
degree
:
for
it
robbeth
God
,
not
onely
of
his
glorie
,
but
of
his
essence
,
and
lifteth
vp
another
into
his
throne
:
but
our
sinne
,
if
it
bee
a
sinne
,
is
at
the
highest
,
euen
in
the
reputation
of
their
slander
,
but
heresie
,
and
that
in
the
lowest
degree
,
consisting
in
matter
of
circumstance
touching
the
worship
of
the
creature
,
and
not
in
any
fundamentall
point
of
Religion
,
that
concerneth
the
Deitie
.
Now
,
whether
conscience
should
bee
more
afraid
of
this
or
of
that
,
I
thinke
no
man
doubteth
that
hath
a
conscience
.
19.
Fourthly
,
we
are
sure
that
we
cannot
inuocate
any
but
the
true
God
:
for
our
Prayers
are
made
vnto
the
blessed
Trinitie
,
and
to
none
other
.
But
they
are
in
danger
to
pray
vnto
false
Saints
in
stead
of
true
,
yea
,
vnto
those
that
eyther
neuer
were
in
rerum
natura
,
or
that
are
in
hell
:
for
the
being
of
many
of
their
Saints
,
is
grounded
vpon
their
Legends
and
humane
Stories
:
That
if
one
Saint
be
doubted
of
,
the
rest
also
may
bee
doubted
of
;
and
therefore
,
that
no
man
can
inuocate
or
worship
them
,
without
manifest
perill
of
Idolatrie
.
Now
many
of
their
Saints
may
bee
iustly
doubted
of
,
if
not
worthily
reiected
(
Saint
Augustines
saying
being
notorious
)
that
many
that
are
tormented
in
hell
with
the
Deuill
,
are
worshipped
by
men
in
earth
.
Therefore
their
inuocation
must
needs
be
dangerous
.
20.
Lastly
,
that
God
heareth
our
prayers
,
no
man
doubteth
:
but
how
the
Saints
heare
them
,
whether
by
the
declaration
of
Angels
,
or
reuelation
of
God
,
or
in
the
glasse
of
the
Trinitie
,
they
themselues
are
not
able
to
determine
;
what
wise
man
now
will
relye
his
faith
vpon
such
vncertainties
?
and
not
choose
rather
to
make
his
prayers
to
God
,
who
,
wee
are
assured
,
heareth
them
,
and
knoweth
the
heart
,
rather
then
to
them
of
whose
knowledge
and
presence
wee
haue
iust
cause
to
doubt
.
21.
The
worship
of
Images
and
relickes
doth
plunge
the
practisers
thereof
,
into
many
apparent
dangers
,
which
the
refusers
cannot
fall
into
.
As
first
in
shew
,
at
least
they
cannot
but
be
iudged
breakers
of
the
second
Commandement
,
which
forbiddeth
the
worship
of
any
Image
,
of
whatsoeuer
is
in
heauen
,
earth
or
Sea
,
that
is
,
in
the
whole
world
:
but
they
worship
many
and
diuers
Images
,
of
all
sorts
:
therefore
in
shew
must
needs
be
transgressors
of
the
second
Commandement
.
Neyther
can
they
rid
themselues
from
this
crime
,
but
by
new
deuised
distinctions
of
latria
and
dulia
,
I
doll
and
Image
,
the
one
being
of
Heathen
gods
,
the
other
of
Christian
Saints
.
And
in
a
word
,
some
of
them
are
driuen
to
say
,
that
this
Commandement
was
no
part
of
the
morall
Law
,
but
a
mere
ceremoniall
22.
This
danger
is
in
respect
of
God
,
another
followeth
in
respect
of
conscience
.
The
Paynims
worshipped
stockes
&
stones
,
that
is
,
dead
and
liuelesse
things
,
as
both
the
Prophet
Esay
,
and
the
Prophet
Dauid
doe
plainly
auouch
.
Now
,
doe
All
haile
,
O
Crosse
,
our
onely
hope
,
&c.
as
it
is
in
their
Masse
Booke
,
and
,
Thou
onely
art
worthy
to
beare
the
ransome
of
the
World
:
what
doe
they
,
but
at
least
in
shew
worship
a
stocke
and
a
liuelesse
thing
as
the
Paynims
did
?
and
when
they
say
,
they
worshippe
not
the
thing
it selfe
,
but
the
thing
represented
by
the
Image
,
(
as
in
the
Crosse
,
Christ
that
was
crucified
on
the
Crosse
,
)
what
do
they
but
excuse
themselues
by
the
same
reason
which
the
Panims
did
?
for
Seneca
sayth
,
that
by
Iupiter
standing
in
the
Capitoll
,
with
lightning
in
his
hand
,
they
vnderstood
the
preseruer
and
gouernour
of
all
things
:
and
Peresius
a
learned
Papist
affirmeth
,
that
few
or
none
among
the
Gentiles
thought
their
Idols
to
be
Gods
:
yea
,
Saint
Paul
himselfe
telleth
vs
,
that
the
Altar
at
Athens
was
dedicated
to
the
same
God
that
Paul
preached
,
though
vnknowne
vnto
them
.
So
that
in
the
matter
itselfe
,
and
in
the
manner
of
excuse
,
they
are
(
without
all
doubt
)
cousen-Germanes
to
the
Paynims
:
and
if
they
bee
not
in
the
gulfe
of
their
Idolatrie
,
yet
they
confine
verie
neere
vpon
the
Coasts
thereof
:
whereas
wee
more
wisely
march
aloofe
,
and
are
afraid
to
approch
any
whit
neere
vnto
them
.
This
I
speake
by
way
of
supposition
,
if
their
Image-worship
bee
not
the
same
with
the
Paynims
:
but
if
it
be
,
(
as
it
is
indeed
,
as
hath
beene
proued
before
)
then
with
the
heedlessefish
,
they
are
leaped
out
of
the
frying
pan
into
the
fire
:
they
are
not
any
longer
in
the
danger
,
but
in
the
mischiefe
it selfe
:
let
them
choose
which
of
these
they
will
,
one
they
must
needs
fall
into
.
23.
Thirdly
,
if
wee
respect
charitie
,
this
doctrine
is
in
danger
to
breake
the
cords
thereof
,
by
giuing
a
double
offence
,
one
to
their
owne
silly
ignorant
seduced
people
:
for
they
not
being
able
to
distinguish
of
their
schoole
distinctions
,
latria
and
dulia
,
proper
and
improper
worship
,
nor
to
put
a
difference
betwixt
the
Image
and
the
samplar
,
which
it
representeth
,
and
being
warranted
to
fall
downe
before
the
Image
,
doe
ordinarily
fall
into
Idolatrous
worship
:
which
is
so
common
and
notorious
a
thing
among
the
ruder
sort
,
that
Polidore
Virgil
,
Cassander
,
and
Agrippa
,
all
profest
patrones
of
Popish
superstition
doe
say
,
that
it
is
an
ordinarie
matter
,
A
wonderful
superstition
that
is
nourished
by
Images
,
&
so
apparent
,
that
it
cannot
be
denied
.
Now
if
this
were
a
scandall
taken
,
and
not
giuen
,
they
might
in
some
sort
bee
excused
:
but
it
is
eūidently
,
not
onely
occasioned
,
but
caused
,
by
reason
that
both
the
doctrine
is
inuolued
with
so
many
intricate
questions
and
distinctions
,
that
it
is
impossible
for
an
ignorant
person
to
discerne
thereof
,
and
also
because
the
Image
it selfe
(
as
the
Prophet
Habacuck
telleth
vs
)
is
a
teacher
of
lyes
.
For
which
cause
,
as
Polidore
Virgil
reporteth
,
the
Fathers
,
of
all
vices
,
condemned
the
worship
of
Images
,
for
feare
of
Idolatrie
;
the
most
execrable
vice
of
all
.
The
second
offence
is
to
the
vnconuerted
Iewes
,
who
are
most
zealous
in
this
point
of
the
Law
against
Images
,
insomuch
(
as
Iosephus
reports
of
them
)
they
hate
the
verie
Images
of
men
in
their
Heathenish
Trophees
,
as
being
forbidden
them
by
God
.
Now
it
is
well
concluded
by
a
iudicious
obseruer
of
the
Westerne
Religions
,
(
and
that
a
milstone
were
hanged
about
his
necke
,
and
that
hee
were
throwne
into
the
Sea
,
then
that
hee
should
offend
one
of
them
:
the
other
,
to
the
obstinate
Iewes
,
whose
conuersion
shall
be
so
beneficiall
to
the
whole
world
,
as
that
Saint
Paul
calleth
it
life
from
the
dead
.
Now
our
Religion
24.
Againe
,
in
their
worship
of
Relickes
,
there
is
no
securitie
that
it
is
more
safe
,
rather
honourably
to
burie
those
corruptible
relickes
,
and
to
draw
the
World
to
the
worship
of
their
spirituall
relickes
,
which
neither
time
can
corrupt
,
nor
fraud
counterfeit
.
25.
Againe
they
hold
and
teach
,
that
traditions
are
to
bee
Concil.
Trid.
Sess.
4.
decret.
do
.
Can.
Canus
loc.
l.
3.
c.
3
honoured
,
with
equall
affection
and
deuotion
,
as
is
due
vnto
the
olde
and
new
Testament
:
and
that
there
are
many
things
belonging
to
the
doctrine
and
faith
of
Christianitie
,
which
are
neyther
expressely
nor
obscurely
contained
in
the
Scriptures
.
And
therefore
,
by
their
owne
confession
,
they
build
many
doctrines
of
their
Religion
vpon
tradition
onely
,
without
Scripture
,
and
acknowledge
,
that
without
tradition
many
of
them
would
reele
and
totter
.
The
Protestants
hold
the
contrarie
,
and
constantly
affirme
,
that
the
Scripture
is
an
all-sufficient
directorie
,
and
a
most
absolute
and
perfect
rule
for
faith
and
manners
:
and
therefore
that
wee
ought
not
to
relye
our
faith
vpon
any
thing
,
but
Scripture
alone
.
Now
let
vs
consider
,
and
examine
whether
of
these
two
doctrines
are
more
safe
for
a
man
to
repose
his
soule
vpon
.
And
that
our
doctrine
is
so
,
may
appeare
first
by
the
nature
of
the
question
it selfe
,
which
is
controuerted
betwixt
them
and
vs
:
for
the
question
is
not
,
whether
the
Scripture
bee
the
Word
of
God
,
or
no
:
therein
wee
shake
hands
,
as
an
vndoubted
truth
:
but
whether
traditions
bee
the
Word
of
God
or
no
:
the
affirmatiue
they
hold
,
wee
the
negatiue
,
and
that
by
great
and
strong
grounds
,
which
our
aduersaries
themselues
cannot
deny
,
but
that
they
carrie
great
shew
of
reason
and
probabilitie
.
Now
whether
is
the
safer
course
,
to
relye
our
faith
vpon
those
principles
that
are
vnquestionably
Gods
Word
:
or
vpon
those
that
are
controuerted
,
disputed
,
and
called
in
question
?
Any
man
that
goeth
about
to
buy
a
purchase
,
will
sooner
venture
vpon
such
a
title
which
was
neuer
called
in
question
,
nor
can
indeed
bee
doubted
of
,
then
vpon
a
broken
,
disputable
,
and
vndecided
title
:
he
will
looke
twice
vpon
his
pennie
,
before
he
part
with
it
,
in
such
a
case
,
lest
caueat
emptor
proue
him
to
bee
of
little
discretion
,
and
teach
him
to
repent
when
it
is
too
late
.
This
is
the
case
of
euerie
Christian
;
wee
are
to
buy
the
truth
,
and
not
to
sell
it
,
as
Salomon
counselleth
.
Now
who
will
not
,
that
hath
any
graine
of
wisedome
in
his
heart
,
rather
lay
out
his
monie
,
that
is
,
his
soule
and
conscience
(
which
as
Augustine
calleth
it
,
is
numisma
Dei
,
Godscoyne
,
because
his
Image
is
imprinted
abundans
cautela
non
nocet
:
a
man
cannot
be
too
warie
in
making
sure
his
title
to
any
thing
whatsoeuer
.
How
much
more
then
should
it
preuaile
in
cases
of
conscience
,
where
the
damage
is
not
of
house
and
land
,
but
of
our
soules
,
which
to
euery
man
ought
to
be
more
precious
then
the
whole
world
?
Here
is
an
euident
direction
for
our
choice
,
if
we
eyther
loue
the
truth
,
or
our
own
soules
which
must
liue
by
it
.
26.
Secondly
,
it
may
appeare
by
the
perpetuall
certaintie
of
the
holy
Scripture
,
and
variable
vncertaintie
of
vnwritten
traditions
:
for
the
Scripture
was
euer
the
same
since
it
was
Scripture
,
and
so
shall
continue
to
the
end
of
the
World
,
no
man
daring
to
alter
or
change
it
,
to
adde
thereto
or
detract
ought
therfrom
,
for
feare
of
the
curse
denounced
against
such
presumption
.
But
Traditions
are
,
and
haue
beene
euer
most
variable
and
vnconstant
:
some
that
haue
beene
held
for
Apostolical
traditions
,
being
vtterly
abrogated
and
abolished
:
as
threefold
immersion
,
or
thrice
dipping
in
baptisme
for
signification
Eucharist
to
infants
,
which
was
vsed
600.
yeeres
in
the
Church
:
standing
in
publike
Prayers
at
Easter
and
Pentecost
,
and
such
like
:
and
some
altered
and
changed
,
as
deferring
Baptisme
vntill
the
feasts
of
Easter
and
Pentecost
,
into
baptizing
vpon
any
occasion
;
fasting
vpon
Wednesdayes
and
Saturdayes
,
into
Wednesdayes
and
Fridayes
;
Tertullian
adored
,
and
of
Ierome
iudged
to
bee
nothing
but
vaine
babbling
:
and
besides
the
which
,
whosoeuer
teacheth
any
doctrine
of
faith
,
Saint
Augustine
pronounceth
anathema
against
him
.
27.
Thirdly
,
and
lastly
,
by
the
infallible
truth
which
shineth
in
the
Scriptures
,
as
the
Sunne
in
the
firmament
,
wherein
no
errour
euer
was
found
,
no
spots
or
blemishes
,
as
in
the
Moone
of
traditions
:
no
deceit
,
nor
misleading
,
vnlesse
in
sence
peruerted
,
as
by
Heretikes
to
their
owne
destruction
:
but
many
traditions
haue
beene
as
erronious
and
deceitfull
in
themselues
,
so
the
causes
of
much
errour
in
the
Church
:
witnesse
Papius
,
who
(
as
Eusebius
testifieth
)
broched
many
exorbitant
Clemens
Alexandrinus
,
Iustification
by
philosophie
,
Repentance
after
death
,
Preaching
the
Gospell
to
the
wicked
in
hell
;
which
the
Romanists
themselues
condemne
:
or
that
of
Cyprian
,
touching
anointing
to
bee
vsed
in
Baptisme
,
and
mixing
wine
with
water
,
which
Saint
Augustine
relected
as
erronious
:
or
that
of
Christ
suffered
at
fiftie
yeeres
of
age
;
which
is
disallowed
by
all
sound
authoritie
,
and
conuinced
of
errour
by
the
Scripture
it selfe
.
Of
this
kind
a
number
more
might
bee
produced
,
if
need
required
:
but
these
are
enough
to
inferre
the
conclusion
,
that
traditions
are
not
of
that
infallible
truth
as
the
holy
Scripture
is
,
but
rather
subiect
to
errour
and
falshood
:
and
therefore
it
can
bee
no
part
of
Christian
wisedome
,
to
repose
our
faith
vpon
them
;
for
it
is
to
build
vpon
a
sandie
foundation
,
which
will
deceiue
the
building
,
in
time
of
need
.
28.
Auricular
confession
hath
as
little
securitie
in
the
practice
Cassander
,
Rhenanus
,
with
diuers
others
.
And
albeit
that
other
sinnes
which
do
not
come
into
the
mind
of
the
partie
confessing
,
diligently
thinking
vpon
them
,
are
vnderstood
as
generally
included
in
his
confession
:
yet
the
Iesuite
Suarez
confesseth
,
that
the
Priest
cannot
remit
any
one
sinne
,
except
the
penitent
confesse
all
that
hee
ought
to
confesse
:
and
Maldonate
another
Iesuite
,
that
because
Priest
can
remit
no
sinnes
but
such
as
he
heareth
confessed
,
therefore
hee
that
must
remit
all
,
must
heare
all
.
And
it
is
plaine
,
that
whatsoeuer
the
Councell
spake
,
yet
it
meant
no
otherwise
,
by
the
reason
which
they
giue
for
necessitie
of
confession
:
which
is
,
that
the
penitent
may
bee
iudged
whether
he
hath
sinned
or
no
:
and
if
hee
haue
,
in
what
kind
,
and
degree
,
to
the
end
that
proportionable
penance
may
be
ioyned
to
his
offence
:
and
therefore
it
is
required
,
that
not
onely
the
act
of
sinne
,
but
all
the
circumstances
bee
discouered
.
(
Who
,
Suar.
tom.
4.
disput
.
22.
§.
1.
what
,
to
what
end
,
how
,
by
what
helpes
,
where
,
when
)
which
are
the
seuen
circumstances
attending
vpon
euery
action
.
Now
how
can
the
Priest
iudge
of
the
nature
,
qualitie
,
&
quantitie
of
the
sin
,
except
he
know
it
with
all
the
circumstances
?
&
if
he
know
it
not
,
how
can
he
enioyne
a
competent
satisfaction
?
And
if
no
satisfaction
be
enioyned
,
then
no
remission
eyther
of
the
sinne
,
or
at
least
releasement
from
the
temporall
punishment
thereof
can
bee
obtained
.
What
a
snare
are
mens
consciences
brought
into
by
this
intricate
doctrine
?
How
much
freer
and
securer
a
course
is
it
to
confesse
necessarily
to
God
alone
,
voluntarily
to
the
Pastor
,
in
cases
of
distresse
of
conscience
,
and
want
of
instruction
,
and
penally
to
the
Church
in
publike
,
for
satisfaction
not
of
God
,
but
of
men
,
for
some
publike
offence
committed
?
This
is
the
doctrine
of
Protestants
;
which
as
it
is
free
from
impossibilitie
,
so
it
is
full
of
safetie
.
29.
Secondly
,
their
doctrine
leaueth
the
conscience
in
doubt
,
whether
the
sinne
bee
truly
pardoned
or
no
,
by
the
absolution
of
the
Priest
:
for
the
Priest
being
a
man
,
is
vnable
to
search
into
the
heart
of
a
sinner
:
and
so
consequently
may
erre
in
the
vse
of
the
key
:
for
if
the
Confessor
bee
an
Hypocrite
,
though
he
make
a
true
relation
of
all
his
sinnes
with
all
their
circumstances
,
and
be
therefore
absolued
by
the
Priest
:
yet
it
is
certaine
,
that
such
an
one
is
not
absolued
in
Heauen
,
but
stands
lyable
to
Gods
iudgement
:
because
there
must
be
by
their
doctrine
,
aswell
contrition
in
heart
,
as
confession
in
the
mouth
,
or
else
no
pardon
can
follow
:
but
a
Priest
cannot
he
shutteth
,
and
no
man
openeth
,
and
openeth
,
and
no
man
shutteth
:
and
therefore
if
hee
absolue
,
though
all
the
World
condemne
,
hee
is
on
a
sure
ground
:
and
if
hee
condemne
,
though
all
the
World
acquite
,
hee
is
in
a
miserable
case
.
In
this
doctrine
there
is
no
vncertainty
,
but
strong
comfort
to
the
penitent
sinner
,
and
terrour
of
conscience
to
the
obstinate
and
vnrepentant
.
30.
If
they
say
,
that
the
absolution
of
a
Priest
is
certaine
,
vnlesse
there
bee
a
barre
in
him
that
confesseth
,
because
our
Sauiour
saith
,
Whosoeuers
sinnes
you
remit
,
they
are
remitted
,
and
whosoeuers
sinnes
yee
retaine
,
they
are
retained
.
I
answer
,
that
first
,
de
facto
,
the
Priest
may
erre
,
but
God
cannot
:
Secondly
,
he
cannot
choose
but
erre
in
absoluing
,
if
the
penitent
doe
erre
in
confessing
,
which
hee
is
verie
likely
to
doe
:
and
thirdly
,
that
when
God
purposeth
to
absolute
a
sinner
,
no
barie
can
hinder
the
performance
thereof
:
yea
,
hee
infuseth
grace
into
his
soule
,
to
hate
his
sinne
,
and
power
to
forsake
it
.
Is
it
not
better
then
to
trust
vnto
God
then
to
man
,
and
safer
to
confesse
our
sinnes
to
him
that
hath
absolute
power
to
pardon
them
,
then
to
a
Priest
whose
pardon
depends
vpon
the
vncertaintie
of
a
mans
true
confession
?
These
things
be
so
cleare
,
that
no
reasonable
man
can
doubt
of
the
truth
of
them
.
31.
Lastly
,
confession
to
God
hath
manifest
and
vndeniable
grounds
in
holy
Scripture
;
but
auricular
Romish
confession
to
a
Priest
,
is
by
the
iudgement
of
their
greatest
Clarkes
,
taken
vp
onely
by
a
tradition
of
the
Church
,
and
not
by
any
authoritie
of
the
olde
and
new
Testament
:
witnesse
their
Canon
Law
,
Panormitane
,
Peresius
,
Petrus
Oxoniensis
,
Bonauenture
,
32.
Touching
Purgatorie
,
it
breedeth
diuers
dangerous
of
his
absolute
Iurisdiction
,
he
may
absolue
all
that
are
in
Purgatorie
:
but
if
we
regard
the
orderly
execution
thereof
,
in
that
respect
the
Pope
may
not
,
nor
ought
so
to
doe
:
I
say
againe
,
But
why
ought
hee
not
?
if
it
bee
in
his
power
?
is
it
for
feare
to
fill
Heauen
too
soone
with
Saints
?
but
that
would
be
a
great
blessing
,
for
then
the
consummation
of
all
things
would
the
sooner
come
:
or
is
it
for
feare
lest
the
iustice
of
God
should
be
fully
satisfied
by
a
proportionable
punishment
?
But
the
Popes
indulgence
can
helpe
that
,
for
hee
hath
in
his
Treasure-house
such
a
surplussage
of
Saints
merits
,
that
can
serue
to
make
good
whatsoeuer
is
wanting
in
their
behalfe
:
and
the
Pope
by
their
doctrine
hath
authoritie
to
dispence
&
dispose
of
these
merits
,
at
his
discretion
.
Or
is
it
for
feare
lest
purgatorie
should
bee
emptied
,
and
so
hee
should
lose
one
part
of
his
Kingdome
?
But
our
Sauiour
contented
himselfe
with
heauen
and
earth
to
be
vnder
him
and
his
dominion
;
and
Saint
things
vnder
earth
,
that
is
,
in
hell
:
and
wil
his
Vicar
needs
haue
a
larger
dominion
then
his
Master
?
But
indeed
this
is
the
true
reason
.
For
if
hee
should
make
a
goale
deliuerie
,
out
of
this
infernall
prison
:
then
his
chiefest
sway
were
gone
,
yea
,
and
his
reuenue
too
.
It
stands
vpon
him
therefore
not
to
bee
pleased
to
deliuer
any
out
of
these
paines
,
vnlesse
he
bee
well
pleased
for
his
paines
:
and
if
hee
bee
so
,
then
the
soules
shall
flye
out
of
that
place
to
heauen
in
whole
troupes
,
as
they
say
they
did
,
at
the
Prayer
of
a
certaine
holy
man
,
&c.
In
their
leaden
Legend
this
danger
33.
Another
dangerous
consequence
ariseth
hencefrom
,
to
all
the
professors
of
Religion
in
generall
:
that
is
,
a
feareful
presumption
and
securitie
of
sinning
,
when
they
are
perswaded
,
that
after
this
life
they
may
be
released
from
the
paines
of
purgatorie
by
the
prayers
,
almesdeeds
,
Masses
and
other
meritorious
workes
of
the
liuing
:
for
who
would
bee
afraid
to
sinne
,
or
carefull
to
make
his
saluation
sure
in
this
life
with
feare
and
trembling
,
when
hee
beleeueth
,
that
by
giuing
a
summe
of
monie
at
his
death
for
Masses
and
dirges
to
be
sung
for
his
soule
,
he
shall
be
certainly
deliuered
out
of
purgatory
?
This
must
needs
cast
men
into
manifest
presumption
,
if
not
of
all
sinnes
,
yet
of
veniall
sinnes
,
and
ordinarie
offences
,
which
are
to
be
purged
by
that
fire
,
as
they
teach
.
Is
not
our
doctrine
more
sound
and
safe
,
that
informeth
vs
,
that
such
as
die
in
their
sinnes
,
sinke
downe
to
the
lowest
Hell
,
as
hopelesse
after
death
to
bee
relieued
by
anything
that
can
bee
done
for
their
sakes
by
the
liuing
?
doth
not
this
teach
men
betimes
to
bee
wise
?
and
to
finish
vp
the
worke
of
their
saluation
before
the
night
come
?
and
make
their
peace
with
God
,
whilest
they
are
here
in
the
way
of
grace
,
not
deluding
their
soules
with
a
fond
expectation
of
other
mens
deuotions
?
Sure
it
is
,
that
the
opinion
of
purgatorie
and
prayer
for
the
dead
,
must
of
necessitie
nourish
a
presumption
of
veniall
sinnes
at
the
least
,
which
our
doctrine
adiudgeth
to
hell
,
without
repentance
,
aswell
as
any
other
:
and
because
few
are
able
to
distinguish
betwixt
mortall
and
veniall
sinnes
,
but
iudge
them
veniall
which
are
to
Gods
iudgement
mortall
,
as
their
Iesuite
Coster
confesseth
,
that
may
seeme
a
light
offence
vnto
man
,
which
is
haynous
in
Gods
sight
:
therefore
it
must
needs
also
bee
in
danger
to
breed
a
secret
presumption
of
mortall
sinnes
also
.
And
so
,
whilest
they
haue
a
blind
conceit
of
the
suburbes
,
which
is
Purgatorie
,
they
cast
themselues
into
the
Citie
it selfe
,
which
is
hell
.
34.
Lastly
,
this
may
be
demonstrated
to
the
conscience
of
any
,
not
preiudiced
with
a
blind
zeale
to
the
Romish
Church
by
this
reason
:
for
that
neyther
Purgatorie
nor
Prayer
for
the
dead
,
can
directly
be
proued
out
of
Scripture
,
as
hath
bin
proued
before
concerning
Purgatory
,
and
is
apparent
concerning
prayer
for
the
dead
;
there
being
neither
precept
nor
promise
,
nor
direct
example
in
the
whole
volume
of
Gods
Booke
for
the
same
,
as
is
confessed
by
their
owne
Bredenbachius
:
and
for
feare
,
lest
vnder
that
colour
we
should
be
drawne
to
superstitions
:
and
others
thought
,
that
Deuils
did
faine
themselues
to
be
the
soules
of
dead
men
,
as
witnesseth
Pererius
another
Iesuite
:
yea
,
and
all
apparitions
about
Churches
,
are
eyther
demoniacall
or
phantasticall
:
whereas
on
the
contrarie
,
our
doctrine
of
two
places
is
direct
in
Scripture
,
and
was
neuer
denied
by
any
authoritie
,
either
of
olde
or
new
Diuines
:
I
meane
possitiuely
,
that
there
is
a
Heauen
and
a
Hell
:
wherefore
,
this
wee
may
safely
beleeue
,
and
repose
our
soules
vpon
:
but
to
entertaine
the
beliefe
of
the
former
is
as
dangerous
to
the
conscience
,
as
doubtfull
to
the
vnderstanding
:
seeing
hee
that
doubtingly
vndertaketh
any
action
,
is
condemned
as
a
sinner
,
because
hee
doth
it
not
in
faith
:
Faiths
obiect
being
Gods
Word
alone
,
and
not
the
vncertaine
coniectures
of
humane
opinions
,
much
lesse
the
vaine
apparitions
of
dead
ghosts
.
35.
Againe
,
their
doctrine
of
the
absolute
necessitie
of
à
Dei
misericordia
alienum
,
not
agreeable
to
the
mercie
of
God
,
which
exceedeth
not
onely
the
deserts
,
but
euen
the
hopes
of
men
.
The
second
is
confirmed
,
by
a
due
comparing
of
the
olde
couenant
of
the
Law
,
with
the
new
couenant
of
the
Gospell
:
for
if
it
be
true
,
that
children
dying
vnder
the
Law
vncircumcised
,
were
saued
by
the
faith
of
their
Parents
(
as
Saint
Bernard
thinketh
)
yea
,
and
is
also
36.
Touching
charitie
,
is
it
not
an
vncharitable
conceit
,
to
despaire
of
the
saluation
of
poore
infants
dying
without
Baptisme
?
and
that
,
both
towards
the
infants
themselues
,
who
though
they
are
borne
in
originall
sinne
,
yet
are
innocent
from
actuall
transgressions
:
and
towards
the
Parents
,
who
being
themselues
within
the
couenant
,
hereby
are
depriued
of
that
chiefe
comfort
of
the
couenant
,
which
is
,
that
God
is
not
onely
their
God
,
but
the
God
of
their
seed
:
and
towardes
the
Church
,
that
hereby
is
robbed
of
a
great
part
of
her
children
,
and
made
vnable
to
present
young
infants
to
her
Husband
Christ
Iesus
.
Children
are
little
beholding
to
them
for
this
doctrine
,
Parents
lesse
,
and
the
Church
,
the
mother
of
the
faithfull
least
of
all
.
And
indeed
so
farre
is
it
from
charitie
,
that
it
is
full
of
damnable
crueltie
.
37.
Lastly
,
touching
the
perilous
consequences
that
follow
vpon
this
doctrine
,
I
need
name
but
these
three
,
to
wit
,
first
,
that
it
maketh
God
more
mercifull
to
men
of
yeeres
,
then
vnto
tender
infants
:
for
they
teach
,
that
men
of
yeeres
(
as
Valentinian
the
Emperour
)
may
be
saued
,
by
the
Baptisme
of
the
Spirit
,
or
by
the
Baptisme
of
bloud
,
which
is
Martyrdome
,
though
they
want
the
Baptisme
of
water
:
but
infants
,
albeit
they
may
haue
the
Spirit
of
sanctification
,
euen
in
the
wombe
,
as
Iohn
Baptist
had
,
and
may
be
Martyrs
according
to
Mat.
2.
their
opinion
,
as
the
children
that
Herod
caused
to
be
slaine
,
yet
if
they
want
the
Sacrament
of
water
,
they
adiudge
them
peremptorily
to
be
banished
from
Gods
presence
for
euer
.
Now
then
children
and
men
being
in
the
same
predicament
:
either
the
one
must
be
admitted
to
Gods
fauour
aswell
as
the
other
,
or
it
must
needs
follow
,
that
God
is
partial
and
more
fauourable
to
the
one
then
the
other
.
If
they
say
that
men
,
though
they
haue
not
the
act
of
Baptisme
,
yet
they
haue
votum
,
a
desire
vnto
it
,
which
being
intercepted
by
some
sodaine
accident
,
is
supplied
by
inward
grace
:
I
answere
with
Bellarmine
,
that
as
another
mans
sinne
was
the
cause
of
the
damnation
of
infants
,
so
other
mens
faith
sufficeth
them
vnto
baptisme
.
Why
should
then
the
desire
of
one
man
be
of
more
efficacie
to
his
saluation
,
then
the
desire
and
purpose
of
the
Church
for
the
saluation
of
infants
?
To
this
purpose
their
owne
learned
Schooleman
the
child
before
it
bee
baptized
,
is
in
some
sort
partaker
of
the
Sacrament
of
Baptisme
,
euen
by
the
faith
of
the
Church
,
which
hath
vowed
him
thereunto
.
And
Bonauenture
,
as
infants
are
disposed
vnto
Baptisme
,
not
according
to
any
act
of
their
owne
,
but
according
to
the
act
of
other
:
because
the
mercie
of
God
imputeth
to
them
as
their
owne
will
,
the
will
of
another
.
Infants
therefore
stand
still
in
as
good
case
in
euery
respect
,
as
men
of
yeares
,
if
not
in
better
,
both
being
vnbaptized
,
and
the
one
dedicated
to
God
by
their
owne
desire
,
the
other
by
the
purpose
&
desire
of
the
Church
:
and
therefore
,
either
these
may
bee
saued
aswell
as
they
,
or
else
God
is
not
so
mercifull
to
them
,
as
to
these
:
which
is
no
lesse
then
impietie
to
thinke
,
and
blasphemie
to
pronounce
.
38.
Another
wicked
consequence
that
followeth
vpon
this
doctrine
,
is
,
that
it
maketh
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
euen
that
blessed
Trinitie
,
that
is
the
fountaine
of
all
truth
and
goodnesse
,
to
be
lyars
and
teachers
of
vntruth
.
For
God
the
Father
sayth
to
Abraham
,
I
will
bee
thy
God
,
and
the
God
of
thy
seed
.
And
that
this
is
not
to
bee
vnderstood
of
the
seed
of
Abraham
according
to
the
flesh
onely
,
to
wit
,
the
Iewes
,
but
much
more
of
his
seed
according
to
the
Spirit
,
which
are
faithfull
Christians
,
may
appeare
both
by
that
which
is
in
the
verie
same
place
,
where
it
is
called
euerlasting
couenant
,
and
by
Saint
Pauls
testimonie
,
who
affirmeth
that
the
blessing
of
Abraham
was
to
come
on
the
Gentiles
through
Christ
Iesus
,
aswell
as
on
the
Iewes
.
God
the
Sonne
sayth
,
Suffer
little
children
to
come
vnto
me
,
for
of
such
is
the
Kingdome
of
Heauen
:
plainly
affirming
that
the
Kingdome
of
Heauen
is
pertaining
to
little
children
,
and
not
barred
vp
against
any
,
as
our
Romanists
teach
it
is
,
against
such
little
ones
as
dye
without
baptisme
.
Our
Sauiour
saith
without
exception
,
that
the
Kingdome
of
Heauen
belongeth
vnto
them
:
they
,
as
it
were
to
make
him
a
lyar
,
bring
in
an
exception
and
say
,
that
except
they
bee
baptized
,
not
Heauen
,
but
Lymbus
belongeth
vnto
them
.
And
the
holy
Ghost
by
the
mouth
of
Saint
Paul
sayth
,
That
the
children
of
beleeuing
Parents
are
holy
:
the
reason
is
,
because
the
root
is
holy
,
and
therefore
the
branch
must
needs
be
holy
:
and
if
children
may
be
holy
before
they
be
baptized
then
by
the
same
rule
they
may
goe
to
Heauen
before
they
be
baptized
:
for
as
no
man
without
holinesse
can
see
God
:
so
with
holinesse
none
can
be
banished
out
of
the
sight
of
God
.
And
thus
this
doctrine
giueth
the
lye
to
euery
person
of
the
blessed
Trinitie
.
39.
If
they
say
,
that
it
is
our
Sauiours
doctrine
,
that
except
a
man
be
borne
againe
of
water
and
the
holy
Ghost
,
hee
cannot
enter
into
the
Kingdome
of
Heauen
,
and
therefore
,
all
those
generall
promises
are
to
bee
restrained
by
this
exception
(
if
they
bee
baptized
:
)
I
answere
out
of
Bellarmine
,
that
God
is
not
tyed
to
his
Sacraments
,
but
can
saue
them
by
Bell
de
Christo
lib.
4
cap.
vlt.
Cassa●d
.
de
baptisanfant
.
par
altera
fol.
128.
134.
his
especiall
grace
:
as
also
witnesse
diuers
others
of
their
learned
Doctours
.
And
therefore
,
whereas
our
Sauiour
saith
,
Except
a
man
be
borne
againe
,
&c.
it
must
needs
be
vnderstood
by
another
exception
,
to
wit
,
of
cases
of
necessitie
,
where
Baptisme
cannot
be
obtained
,
and
is
not
contemned
:
for
not
the
want
,
but
the
contempt
of
Baptisme
is
damnable
.
40.
The
third
and
last
inconuenience
that
ariseth
from
this
doctrine
,
is
,
that
it
is
the
mother
of
diuers
strange
paradoxes
and
grosse
absurdities
,
as
not
onely
of
Lay
mens
Baptisme
,
yea
,
of
Pagans
,
and
that
in
scorne
,
but
also
of
changing
the
true
element
into
lee
,
or
broth
,
or
puddle
water
,
and
that
which
is
most
strange
,
of
baptizing
the
childe
in
the
mothers
wombe
before
it
bee
borne
,
or
ripping
vp
the
mothers
belly
,
in
case
the
child
be
in
danger
of
death
,
&c.
some
of
all
which
absurdities
are
held
by
them
all
,
and
all
by
some
.
Is
it
not
then
more
safe
to
hold
that
opinion
which
is
more
respectiue
to
Gods
glorie
,
agreeable
to
Christian
charitie
,
and
free
from
all
these
dangerous
consequences
?
41.
To
conclude
,
omitting
many
other
of
their
doctrines
,
A
Catholike
(
faith
Bellarmine
)
is
he
,
that
is
subiect
to
the
one
Pastor
the
Pope
,
whereby
hee
mak●th
the
essentiall
forme
of
a
Catholike
,
to
be
his
vnion
and
coniunction
with
his
head
the
Pope
:
and
a
Schismatike
(
sayth
Tollet
.
)
is
hee
that
doth
separate
himselfe
from
the
head
of
the
Church
and
the
Vicar
of
Christ
.
I
assume
but
Cyprian
,
Augustine
,
and
those
other
famous
Bishops
did
not
acknowledge
any
subiection
to
the
Pope
,
but
separated
themselues
from
his
dominion
;
therefore
they
were
by
their
doctrine
no
Catholickes
but
Schismatickes
,
and
consequently
out
of
the
Church
,
and
so
out
of
saluation
:
a
damnable
conclusion
.
42.
Secondly
,
they
peremptorily
auouch
,
that
none
of
vs
being
not
members
of
their
Church
,
can
bee
saued
:
we
on
the
contrarie
charitably
beleeue
,
that
many
of
them
that
are
ignorantly
members
of
their
Church
,
if
they
hold
the
foundation
of
Iesus
Christ
,
and
depend
vpon
his
merits
,
not
their
owne
,
so
that
their
ignorance
be
simple
and
vnaffected
,
may
bee
saued
.
And
hereupon
they
conclude
,
that
it
is
safer
to
bee
of
that
Church
,
wherein
by
our
owne
confession
,
a
man
may
be
saued
:
then
of
that
to
which
they
denie
all
hope
of
saluation
:
but
it
is
a
conclusion
made
by
confusion
.
For
who
seeth
not
,
that
that
is
more
likely
to
be
the
true
Church
,
which
is
animated
with
charitie
,
then
that
which
is
void
of
charitie
?
and
that
it
is
safer
to
harbour
vnder
her
wings
,
that
is
charitably
affected
euen
towards
her
enemies
,
then
vnder
her
,
that
is
so
miscarried
with
enuie
,
that
she
committeth
all
to
the
pit
of
Hell
,
that
are
not
of
her
fellowship
and
profession
:
especially
,
seeing
Saint
Paul
chargeth
the
Thessalonians
,
that
If
any
man
obey
not
the
Gospell
,
they
should
note
him
with
a
letter
and
haue
no
companie
with
him
,
that
hee
may
bee
ashamed
,
yet
they
should
not
accout
him
as
an
enemie
,
but
admonish
him
as
a
brother
?
If
then
it
be
safer
to
thinke
charitably
of
those
that
are
without
,
then
vtterly
to
condemne
them
all
:
then
it
must
be
also
safer
to
bee
a
member
of
our
Church
then
of
theirs
.
And
to
make
the
matter
more
cleare
,
Saint
Augustine
is
flat
of
They
that
defend
their
false
doctrine
without
obstinate
boldnesse
,
especially
,
if
they
be
not
such
as
haue
beene
authors
of
those
errours
,
but
either
receiued
them
from
their
Parents
,
or
were
seduced
by
others
,
and
doe
carefully
seeke
the
truth
,
being
readie
to
be
reformed
,
assoone
as
they
shall
see
their
errours
:
such
men
are
not
to
be
esteemed
as
Heretikes
.
Thus
writeth
Saint
Augustine
,
whereby
hee
condemneth
the
practice
of
the
Church
of
Rome
,
and
iustifieth
ours
as
more
agreeable
to
the
rule
of
charitie
:
and
thus
,
that
reason
whereby
the
Iesuites
seduce
many
ignorant
persons
,
falleth
to
the
ground
,
and
maketh
more
against
them
,
then
for
them
.
43.
Thirdly
,
if
the
Churches
authoritie
bee
aboue
the
authoritie
of
the
Scriptures
,
then
are
men
to
bee
preferred
before
God
,
and
that
which
is
subiect
to
errour
,
before
that
which
can
neither
erre
nor
deceiue
:
for
the
Church
consists
of
men
:
but
the
Scripture
is
immediately
from
God
,
and
the
Church
may
erre
,
though
not
in
fundamentall
points
:
but
the
Scripture
cannot
erre
,
no
not
in
the
least
titte
:
the
truth
of
this
allegation
is
grounded
vpon
those
reasons
.
First
,
because
euery
particular
Church
may
erre
,
as
is
confessed
,
and
therefore
the
whole
Chuchin
generall
may
erre
also
:
for
such
as
is
the
nature
of
the
parts
,
is
the
nature
also
of
the
whole
.
Secondly
,
Councels
,
which
are
their
Church
representatiue
,
haue
erred
,
as
is
notoriously
knowne
to
all
,
and
confessed
by
Saint
Augustine
,
who
sayth
,
that
the
decrees
of
prouinciall
Councels
are
subiect
to
reprehension
.
Yea
,
former
generall
Councels
may
be
corrected
by
them
that
follow
,
as
the
Councell
of
Arimine
,
by
the
Councell
of
Constantinople
,
the
second
of
Ephesus
,
by
the
Councell
of
Chalcedon
:
the
Councell
of
Carthage
,
by
the
first
of
Nice
,
and
the
second
of
Nice
,
by
the
Councell
of
Franckeford
.
Thirdly
,
the
Pope
,
that
is
,
the
Head
of
the
Church
,
hath
erred
;
this
is
also
confessed
,
therefore
the
bodie
can
claime
no
better
priuiledge
:
but
sayth
the
same
Augustine
,
There
is
no
doubt
of
the
truth
of
any
thing
which
is
contained
in
the
Scripture
.
Therefore
,
who
can
doubt
to
place
the
resolution
of
their
faith
,
as
the
safest
course
on
the
Scripture
,
rather
then
on
the
Church
;
especially
,
seeing
no
particular
writer
of
the
holy
Scripture
can
be
taxed
with
the
least
errour
but
many
particular
parts
of
the
Church
,
whether
we
respect
the
imagined
head
,
which
is
vertually
the
whole
Church
,
in
their
estimation
,
or
the
chiefe
members
in
grosse
,
as
the
Councels
,
or
the
deuided
ioynts
,
as
particular
Congregations
,
may
iustly
be
challenged
,
as
tainted
with
diuers
errours
in
doctrines
of
faith
.
44.
Lastly
,
the
Church
of
Rome
may
be
the
whore
of
Babylon
,
and
so
the
See
of
Antichrist
,
if
not
necessarily
as
wee
auouch
,
yet
coniecturally
as
no
man
can
denie
;
because
spirituall
Babylon
is
said
to
bee
a
Citie
situate
vpon
seuen
hils
,
and
not
onely
so
,
but
that
raigned
ouer
the
Kings
of
the
earth
;
both
which
notes
directly
agree
to
the
Citie
of
Rome
:
but
the
Church
of
Protestants
cannot
by
any
likelihood
bee
that
whore
,
seeing
neither
of
those
markes
doe
in
any
respect
belong
vnto
it
.
Is
it
not
safer
then
,
to
rest
our selues
in
her
bosome
,
which
by
al
probabilitie
is
an
honest
Matrone
,
then
in
her
armes
,
which
is
a
suspected
harlot
?
If
Caesar
would
haue
his
wife
to
bee
without
suspition
,
then
euerie
Christian
had
need
to
looke
to
his
faith
,
whereunto
he
is
as
it
were
married
by
the
Spirit
of
God
,
&
wherby
he
is
married
vnto
Christ
,
that
it
be
not
onely
sincere
,
but
also
free
from
all
suspition
or
likelihood
of
errour
.
45.
Thus
we
see
,
in
these
few
maine
points
of
the
Romish
Religion
,
compared
with
our
contrarie
assertions
,
that
it
is
a
farre
safer
course
,
to
bee
a
Protestant
,
then
a
Papist
:
let
all
indifferent
persons
iudge
and
discerne
betwixt
vs
:
and
I
pray
God
direct
them
by
his
Spirit
to
choose
the
truth
.
46.
There
is
one
thing
yet
remaining
,
whereby
this
may
47.
Protestants
teach
that
a
man
is
iustified
by
faith
alone
,
Thomas
Aquinas
,
Aquin.
in
Gal.
3.
lect.
4.
&
in
Rom
3.
lect.
4.
&
in
1.
Tim.
1.
lect.
3.
Pighius
cont.
Rat.
spon
.
cont.
3.
pag.
47.
who
sayth
,
that
no
man
is
iustified
with
God
by
his
workes
,
but
by
the
habit
of
faith
infused
:
and
againe
,
that
there
is
in
the
workes
of
the
Law
,
no
hope
of
iustification
,
but
by
faith
onely
:
and
by
Pighius
,
who
holdeth
,
that
there
is
in
vs
no
inherent
righteousnesse
whereby
wee
may
bee
iustified
,
but
that
our
iustification
is
by
Christs
righteousnesse
imputed
vnto
vs
:
and
by
the
Diuines
of
Collen
,
who
affirme
,
That
the
righteousnesse
of
Christ
imputed
vnto
vs
,
and
apprehended
by
faith
,
is
the
principall
cause
of
our
iustification
:
and
by
Cassander
,
who
approueth
Cassander
consul
.
art.
4.
de
Iustif
.
of
our
doctrine
of
iustification
by
faith
alone
,
and
imputed
righteousnesse
,
So
that
wee
exclude
not
from
this
faith
,
repentance
,
amendment
of
life
,
new
obedience
,
&c.
Lastly
,
by
Ferus
Stapulensis
,
Peraldus
,
and
diuers
others
,
yea
,
almost
all
of
them
,
when
at
the
point
of
death
they
come
to
the
point
of
try
all
,
flye
to
this
sacred
anchor
of
Christs
righteousnesse
alone
,
renouncing
all
righteousnesse
in
themselues
,
as
the
famous
example
of
Stephen
Gardiner
declareth
,
who
lying
on
his
death-bed
,
reposed
himselfe
on
the
righteousnesse
of
Christ
only
,
for
his
saluation
:
and
being
told
,
that
it
was
contrarie
to
his
former
resolution
,
answered
,
that
though
it
was
the
truth
,
yet
that
gappe
was
not
to
bee
opened
to
the
people
.
48.
The
Protestants
hold
,
that
our
best
workes
are
stayned
in
regard
of
the
vncertaintie
Bel.
de
Iustif
.
lib.
5.
cap.
7.
Walden
.
tom.
3.
de
sacram
.
c.
7.
Bell.
de
Iustif
.
lib.
2
cap.
2.
Ferus
in
Mat.
cap.
20.
vers.
1.
Greg.
A
iminēs
.
p.
1.
d.
17.
q.
1.
art.
2.
p.
89.
Durand
.
q.
2.
dist.
27.
p.
200.
of
our
owne
righteousnesse
,
and
danger
of
vaine
glorie
,
the
safest
way
is
,
to
put
our
confidence
in
the
sole
mercie
and
goodnesse
of
God
.
Waldensis
writeth
,
Hee
is
a
sounder
Diuine
,
a
faithfuller
Catholicke
,
and
more
agreeing
to
the
Scriptures
,
that
simply
denieth
merits
,
and
sayth
that
the
Kingdome
of
Heauen
is
from
the
mere
grace
and
will
of
the
giuer
;
not
from
any
desert
of
the
Receiuer
.
Of
the
same
opinion
was
Albertus
Pighius
,
as
witnesseth
Bellarmine
.
Ferus
sayth
,
Whatsoeuer
God
giueth
vs
,
is
of
grace
,
not
of
debt
.
If
therefore
thou
desire
to
hold
the
grace
and
fauour
of
God
,
make
no
mention
of
thy
merits
.
The
same
hold
Gregorius
Ariminensis
,
Durandus
,
49.
Protestants
denie
all
free
will
to
grace
,
before
it
bee
Laurentius
Valla
(
as
Bellarmine
Bel.
de
grat
.
&
lib.
arbit.
l.
4.
c.
5.
Lumbard
.
lib.
2.
dist.
25.
reports
)
wished
that
the
name
of
free-will
were
vtterly
taken
away
.
The
Master
of
Sentences
auouched
,
that
free-will
,
before
grace
repaire
it
,
is
pressed
&
ouercome
with
concupiscence
,
&
hath
weaknesse
in
euill
,
but
no
grace
in
good
;
and
therefore
cannot
but
sinne
damnably
.
Dom.
Bannes
affirmeth
,
that
it
is
false
,
and
worse
then
false
,
that
any
man
,
without
the
speciall
and
supernaturall
helpe
of
God
,
can
be
able
to
doe
a
supernaturall
act
.
Ariminensis
Suarez
de
auxil
.
grat
.
lib.
3.
c.
20.
calleth
the
Romish
doctrine
of
free-wil
,
Pelagianisme
.
The
Iesuite
Suarez
sayth
,
that
diuers
Romanists
say
,
that
it
is
a
rash
and
hereticall
opinion
to
affirme
,
that
when
grace
is
equally
offered
to
two
,
that
one
of
them
could
be
conuerted
,
and
not
the
other
.
What
could
any
Protestant
say
more
?
50.
Transubstantiation
,
circumgestation
,
and
subtraction
It
is
great
rashnesse
to
thinke
,
the
bodie
of
Christ
,
by
his
diuine
power
,
cannot
bee
in
the
Sacrament
,
vnlesse
the
bread
be
conuerted
into
it
:
and
therefore
that
he
holdeth
the
contrarie
,
onely
for
the
Churches
determination
.
So
also
sayth
Scotus
,
There
is
no
Scripture
to
enforce
Transubstantiation
,
except
ye
bring
the
Church
of
Romes
exposition
.
Occham
sayth
,
that
that
opinion
,
that
the
substance
of
the
bread
remaineth
,
is
subiect
to
lesse
inconueniences
,
and
lesse
repugnant
to
reason
and
holy
Scripture
.
The
custome
of
circumgestation
of
the
hoast
(
sayth
Cassander
)
may
be
left
with
greater
profit
to
the
Church
,
if
it
bee
wisely
laid
downe
:
both
because
it
is
but
a
new
inuention
,
as
also
,
because
it
seruethrather
for
pompous
ostentation
,
then
for
any
godly
deuotion
:
and
so
(
as
Albertus
Crantzius
sayth
)
is
contrary
to
Christs
institution
.
Pope
Gelasius
(
witnesse
Gregorie
of
Valintia
)
that
the
substance
of
the
bread
and
wine
in
the
Eucharist
doe
not
lose
their
nature
.
Touching
abstraction
of
the
Cuppe
,
their
learned
Cassander
acknowledgeth
,
that
for
the
space
of
a
thousand
yeeres
after
Christ
,
the
people
communicated
in
both
kindes
:
and
that
in
Greece
and
Armenia
they
doe
still
:
and
the
best
Catholickes
earnestly
desire
a
reformation
of
this
matter
in
the
Church
of
Rome
.
And
Durand
their
Schooleman
,
that
the
receiuing
in
one
kind
onely
,
is
not
a
full
sacrament
all
receiuing
:
for
though
that
in
the
consecrated
hoast
Christs
bloud
bee
contained
,
yet
it
is
not
there
sacramentally
,
in
that
the
bread
signifieth
the
bodie
,
and
not
the
bloud
:
and
the
wine
the
bloud
,
and
not
the
bodie
.
Of
the
same
mind
were
Alexander
Alensis
,
Albertus
magnus
,
Biel
,
with
others
more
:
this
last
affirming
,
that
in
the
Apostles
times
all
did
receiue
the
wine
aswell
as
the
bread
,
because
God
is
no
respecter
of
persons
.
The
second
,
that
it
is
of
greater
vse
and
profit
to
the
faithfull
:
and
the
first
,
that
it
is
a
matter
of
greater
merit
.
Thus
all
these
Schoolemen
Panor
.
super
5.
de
poenit
.
&
remiss
cap.
omnes
.
Peres
.
de
tradit
,
part.
3
consid.
3.
Ouand
.
4.
dist.
16
pro.
2.
Refert
.
Henric.
Sum.
p.
206.
Rhenan
,
annot.
ad
Tertul.
de
poenitent
.
Erasm
.
annot.
ad
Hierom.
de
obitu
Fabi●l
.
Caiet
.
in
3.
Thom
q.
80.
art.
4.
Grat.
decret.
de
poenit
.
d.
5.
cap.
In
poenit
.
Acosta
lib.
6.
de
procurand
.
Ind●r
sal.
c.
16.
doe
protestantize
in
this
point
.
51.
Auricular
confession
is
denied
by
Protestants
,
to
be
necessarie
for
the
remission
of
sinnes
,
and
to
bee
commanded
by
God
.
The
same
is
auerred
by
Panormitane
,
Peresius
,
Bonauenture
,
Medina
,
Rhenanus
,
Erasmus
,
Caietane
,
&c.
all
of
them
concluding
with
one
voyce
,
that
it
is
a
doctrine
deriued
onely
from
a
positiue
Law
of
the
Church
,
and
not
from
the
Law
of
God
;
yea
,
and
the
last
that
is
named
(
to
wit
Cardinall
Caietane
)
is
bold
to
say
,
that
it
is
so
farre
from
being
commanded
,
that
euery
one
should
be
shriuen
,
before
hee
come
to
the
Communion
;
that
the
contrarie
is
insinuated
by
the
Apostle
,
where
hee
sayth
,
Let
a
mantry
himselfe
:
And
Gratian
confesseth
;
that
Ambrose
,
Augustine
,
Chrysostome
,
Theophilact
,
and
other
Greeke
Fathers
thought
,
that
secret
confession
was
not
necessarie
.
And
lastly
,
Acosta
,
a
famous
Iesuite
,
auoucheth
,
that
it
would
be
well
for
the
Indians
,
if
the
bond
of
confession
might
bee
taken
away
,
lest
they
should
bee
constrained
to
commit
so
many
and
so
grieuous
sacriledges
.
52.
So
the
Romish
doctrine
of
satisfactions
is
vtterly
condemned
sufferings
of
Saints
cannot
bee
true
satisfactions
,
but
that
our
punishments
are
remitted
onely
by
the
personall
satisfaction
of
Christ
.
And
Panormitane
sayth
,
that
a
man
may
be
inwardly
so
penitent
and
contrite
,
that
he
shall
need
no
satisfaction
at
all
,
but
may
bee
absolued
presently
without
any
penance
doing
.
And
another
,
that
the
treasure
of
Indulgences
doth
consist
onely
of
the
merits
of
Christ
,
and
not
of
the
satisfactions
of
Saints
,
because
the
merits
of
Christ
are
of
infinite
valew
.
53.
Protestants
condemne
the
worship
of
Images
,
taught
that
there
were
no
Images
in
all
the
Churches
of
his
Diocesse
.
And
Polydore
Virgil
writeth
,
that
by
the
testimonie
of
Ierome
it
appeareth
,
how
in
a
manner
all
the
ancient
Fathers
condemned
the
worship
of
Images
for
feare
of
Idolatrie
:
thus
speaketh
he
in
his
vncorrupted
editions
,
but
in
his
later
editions
,
his
tongue
is
tyed
by
the
Belgicke
Index
:
others
,
as
Holcot
,
Durand
,
that
no
worship
at
all
is
due
to
an
Image
,
neither
is
it
lawfull
to
worship
it
:
diuers
Councels
also
decreed
the
same
,
as
the
ancient
Councell
of
Eliberis
propounded
this
onely
remedie
against
Idolatrie
,
that
no
Images
should
bee
painted
in
Churches
:
but
this
Councell
was
not
Romish
,
for
Poperie
was
then
scarce
in
the
Embrio
:
therefore
of
later
time
a
mere
Romish
Councell
,
to
wit
,
that
of
Franckford
,
consisting
of
many
Romish
Bishops
and
the
Popes
owne
Legates
,
condemned
all
worship
of
Images
:
and
a
later
yet
,
to
wit
,
the
Councell
of
Mentz
,
held
in
the
yeere
1549.
decreed
,
that
the
Image
it selfe
was
not
to
bee
worshipped
:
but
that
by
the
Image
of
Christ
,
men
should
bee
stirred
vp
to
adore
Christ
:
which
is
contrarie
to
the
new
professed
doctrine
of
the
Church
of
Rome
.
54.
Many
Romanists
,
as
well
as
Protestants
,
reiect
the
intercession
and
inuocation
of
Saints
,
as
an
Article
not
found
eyther
in
the
olde
or
new
Testament
.
In
the
olde
Testament
(
sayth
Salmeron
)
The
Patriarchs
vsed
not
to
be
inuocated
,
both
because
they
were
not
in
perfect
estate
of
blessednesse
,
and
also
,
because
there
had
beene
then
a
danger
of
Idolatrie
,
to
offer
that
honour
vnto
them
.
And
for
the
new
Testament
,
the
same
Iesuite
confesseth
,
that
this
article
is
not
expressed
,
because
the
Iewes
would
haue
thought
it
an
hard
matter
to
inuocate
Saints
departed
,
and
the
Gentiles
would
haue
taken
occasion
to
haue
thought
,
that
the
worship
of
new
Gods
had
beene
prescribed
vnto
them
.
Of
the
same
opinion
was
Ecchius
,
who
peremptorily
the
inuocation
of
Saints
departed
,
is
not
commanded
in
the
holy
Scripture
.
And
Faber
Stapulensis
thus
writeth
,
I
would
to
God
,
that
the
forme
of
beleeuing
might
bee
fetcht
from
the
Primitiue
Church
,
which
consecrated
so
many
Martyrs
to
Christ
,
and
had
no
scope
but
Christ
,
nor
imployed
any
worship
to
any
,
saue
to
the
one
Trinity
alone
.
55.
That
a
Christian
may
bee
certaine
of
his
owne
standing
Euery
one
that
beleeueth
,
seeth
that
he
doth
beleeue
(
sayth
Dominicus
Bannes
)
A
Christian
man
,
by
the
infallible
certaintie
of
faith
which
cannot
bee
deceiued
,
certainly
knoweth
himselfe
to
haue
a
supernaturall
faith
(
sayth
Medina
.
)
Some
spirituall
men
may
be
so
certaine
that
they
are
in
grace
,
that
this
their
assurance
shall
be
free
from
all
feare
and
staggering
(
sayth
Vega
,
reported
by
Gregory
de
Valentia
.
And
touching
assurance
hee
would
haue
euery
beleeuer
certainly
to
hope
that
he
shall
obtaine
eternall
life
.
And
of
the
same
opinion
are
al
the
rest
of
them
,
saue
that
they
will
haue
this
certainty
to
be
of
hope
,
and
not
of
faith
:
and
so
the
difference
is
in
words
,
and
not
in
the
thing
;
for
they
make
it
to
be
without
doubting
or
wauering
,
firme
and
assured
,
aswell
as
we
.
56.
That
concupiscence
is
a
finne
in
the
regenerate
,
is
affirmed
that
by
sinne
hanging
fast
vpon
,
is
meant
the
concupiscence
of
the
flesh
against
the
holy
Spirit
,
which
the
Apostle
vseth
often
to
call
by
the
name
of
sinne
:
and
Tanner
,
another
Iesuite
,
acknowledgeing
that
concupiscence
in
the
regenerate
,
is
called
sinne
by
the
Scripture
,
sayth
,
that
it
is
a
great
wickednesse
,
to
traduce
as
blasphemous
,
the
manner
of
speech
,
true
in
it selfe
,
and
imitating
the
Scriptures
:
yea
,
and
Stapleton
calleth
it
a
certaine
iniquitie
,
Stap.
de
concupiscent
.
in
Renat
.
lib.
3.
cap.
2.
Bel.
de
Iustif
.
l.
4.
cap.
13.
Cassand
.
confut.
art.
2.
and
obliquity
not
onely
against
the
dominion
of
the
mind
,
but
also
against
the
Law
of
God
.
Now
Bellarmine
telleth
vs
,
that
whatsoeuer
is
contrarie
to
the
Law
of
God
,
is
mortall
sinne
.
Cassander
playeth
the
Protestant
in
direct
termes
in
this
point
:
for
he
sayth
,
that
if
we
respect
sinne
as
an
iniquitie
or
disease
,
which
must
be
resisted
by
the
spirit
,
lest
it
burst
forth
into
vnlawfull
acts
,
concupiscence
is
not
vnfitly
called
sinne
:
but
if
we
respect
it
as
an
offence
to
God
,
and
guiltinesse
to
which
punishment
and
damnation
is
answering
,
it
is
not
thus
sinne
in
the
regenerate
.
57.
Touching
marriage
of
Priests
,
which
the
Church
of
Rome
condemneth
,
as
execrable
,
filthie
and
abominable
;
&
we
allow
as
holy
and
lawfull
:
we
haue
their
owne
Doctours
marriage
of
Priests
is
not
prohibited
eyther
by
legall
,
or
Euangelicall
,
or
yet
Apostolicall
authoritie
,
but
by
Ecclesiasticall
onely
.
Espenseus
sayth
,
that
for
many
hundred
yeeres
after
the
Apostles
time
,
by
reason
of
the
want
of
others
,
Priests
were
married
.
Caietane
affirmeth
,
that
if
wee
stand
onely
to
the
tradition
of
Christ
and
his
Apostles
,
it
cannot
appeare
by
any
authoritie
or
reason
,
that
holy
order
can
be
any
hinderance
to
marriage
,
eyther
as
it
is
an
order
,
or
as
it
is
holy
.
Pius
the
second
,
one
of
their
owne
Popes
,
affirmeth
,
that
it
is
better
for
a
Priest
to
marry
,
then
to
burne
,
though
hee
haue
vowed
the
contrary
:
and
that
there
be
many
reasons
to
forbid
Priests
marriage
,
but
more
to
allow
it
.
Panormitane
,
Cassander
,
Erasmus
,
doe
all
agree
,
that
in
regard
of
the
monstrous
and
filthy
effects
that
follow
a
vowed
single
life
,
it
were
better
both
for
Gods
glory
,
and
the
auoyding
of
scandall
in
the
Church
,
that
libertie
of
marrying
were
granted
to
all
men
.
And
Espenseus
and
Agrippa
doe
grieue
and
Concubines
and
Stewes
to
bee
permitted
to
their
Clergy
,
then
lawfull
wiues
.
58.
The
Popes
Primacie
,
or
rather
Supremacie
in
all
affaires
,
that
this
power
was
neuer
giuen
vnto
Peter
.
Espens●us
condemneth
it
in
direct
tearmes
.
Tolosanus
confesseth
,
that
for
two
hundred
yeeres
after
Christ
,
it
was
neuer
read
,
that
Christians
attempted
any
thing
against
their
Emperours
:
and
that
this
was
not
for
want
of
strength
(
as
Bellarmine
would
haue
it
:
he
sayth
▪
that
euen
then
they
did
not
attempt
any
such
thing
,
when
in
number
and
strength
they
might
make
their
party
good
:
but
in
this
extolled
their
Religion
aboue
all
other
,
by
defending
this
most
holy
doctrine
,
That
all
men
ought
to
obey
the
Magistrates
.
The
notable
and
learned
Treatises
of
Barclay
a
French
man
,
Blackwell
,
Warberton
,
&c.
our
Countrey-men
,
all
profest
Romanists
,
doe
peremptorily
and
plainely
by
many
reasons
confute
the
same
.
Touching
his
spirituall
iurisdiction
,
though
there
bee
fewe
of
them
that
gain-say
that
,
yet
Greg.
mag.
l.
4.
Epist.
32.
3●
.
38.
39
Gregory
the
great
,
one
of
their
owne
Popes
,
may
stand
in
stead
of
many
,
who
,
by
many
letters
,
both
to
the
Emperour
,
and
Bishop
of
Constantinople
,
sheweth
,
that
no
man
ought
to
be
an
vniuersall
Bishop
ouer
the
rest
;
calling
that
name
in
detestation
,
vaine
,
proud
,
prophane
,
blasphemous
,
mischieuous
,
Antichristian
,
against
the
commandements
of
God
,
and
decrees
of
Councils
;
and
peremptorily
sayth
,
that
he
is
a
follower
of
Sathan
,
and
a
fore-runner
of
Antichrist
,
that
assumeth
it
to
himselfe
.
59.
And
that
the
Pope
is
not
the
supreme
Iudge
in
the
Church
,
nor
of
infallible
iudgement
,
but
the
Scripture
only
;
many
of
them
are
of
opinion
aswell
as
we
.
Aquinas
saith
,
that
the
doctrine
of
the
Prophets
and
Apostles
is
the
rule
of
our
vnderstanding
.
Antoninus
saith
,
that
God
hath
spoken
but
once
,
and
that
in
the
holy
Scripture
,
and
that
so
plentifully
,
to
meet
with
all
temptations
,
and
all
cases
that
may
fall
out
.
Gerson
saith
,
that
the
Scripture
is
the
rule
of
our
faith
,
which
being
well
vnderstood
,
no
authority
of
men
is
to
be
admitted
against
it
.
Gonradus
Clingius
saith
,
that
the
Scripture
is
the
infallible
rule
of
truth
,
yea
the
measure
and
Iudge
of
the
truth
.
Peresius
saith
,
that
the
authority
of
no
Saint
is
of
infallible
truth
,
for
that
honour
is
due
only
to
the
Scripture
.
Yea
,
Bellarmine
their
Ring-leader
confesseth
the
Scripture
to
be
the
most
certaine
,
and
most
safe
rule
of
faith
.
Franciscus
Victoria
saith
,
that
the
Pope
,
in
dispensing
against
the
Decrees
,
Councels
,
and
former
Popes
,
may
erre
and
grieuously
sinne
.
Alphonsus
de
Castro
diueth
deeper
,
and
saith
,
euery
man
,
yea
the
Pope
,
and
that
as
he
is
Pope
,
and
Pastor
of
the
Church
,
may
be
deceiued
.
Bozius
pierceth
yet
deeper
,
and
saith
,
that
the
Pope
may
be
an
Heretike
,
yea
write
,
teach
,
and
preach
heresie
.
And
lastly
,
Almayne
saith
,
that
the
power
of
not
erring
in
the
faith
is
not
alway
in
the
Pope
.
Are
not
all
these
now
Protestants
in
this
point
?
But
for
fuller
satisfaction
in
this
point
,
I
referre
the
Reader
to
the
reuerent
and
iudicious
Deane
of
Winchester
,
Doctor
Morton
,
with
others
,
who
haue
largely
and
learnedly
discouered
this
matter
in
their
writings
.
60.
The
like
might
bee
shewne
in
all
other
points
:
these
few
instances
therefore
shall
suffice
for
this
time
,
to
perswade
that
it
is
farre
more
safe
to
subscribe
to
the
Religion
of
Protestants
,
then
of
Romanists
:
seeing
we
hold
nothing
,
which
many
of
their
owne
ranke
and
order
doe
not
maintayne
aswell
as
we
;
and
what
,
I
pray
you
,
could
mooue
them
thus
to
doe
,
being
sworne
subiects
to
the
Church
of
Rome
,
but
the
euidence
of
truth
,
which
shined
so
cleerely
to
their
consciences
,
that
they
neither
could
,
nor
durst
gaine-say
the
same
?
Conclusion
.
NOw
then
,
gentle
Reader
,
these
things
being
thus
cleerly
proued
,
viz
,
First
,
that
the
Religion
of
the
Church
of
Rome
giueth
open
libertie
to
sinne
.
Secondly
,
that
it
maintayneth
by
the
grounds
therof
,
things
forbidden
by
all
lawes
,
Diuine
,
Naturall
,
and
Humane
.
Thirdly
,
that
it
imitateth
the
Iewes
in
those
things
,
wherein
they
are
enemies
to
Christ
.
Fourthly
,
that
it
derogateth
from
the
glorie
of
Gods
mercy
,
and
efficacy
of
the
merits
of
Christ
,
in
the
worke
of
our
redemption
.
Fiftly
,
that
it
refuseth
to
bee
tryed
by
the
Scriptures
,
and
will
be
iudged
and
tryed
by
none
,
but
it selfe
.
Sixtly
,
that
it
is
at
defiance
and
profest
enmitie
with
the
sacred
Scriptures
.
Seuenthly
,
that
it
maintayneth
grosse
and
palpable
Idolatrie
.
Eightly
,
that
it
is
contrary
to
it selfe
by
manifest
contradictions
.
Ninthly
,
that
it
is
apparently
opposite
to
the
Gospell
of
Iesus
Christ
.
Tenthly
,
that
it
nourisheth
grosse
and
barbarous
ignorance
amongst
the
people
.
Eleuenthly
,
that
it
was
neuer
knowne
nor
heard
of
in
the
Apostles
time
,
nor
in
the
primitiue
Church
.
Twelfthly
,
that
it
vpholdeth
it selfe
by
vnlawfull
,
vniust
and
vngodly
meanes
:
and
lastly
,
that
it
is
dangerous
and
vnsafe
,
both
in
respect
of
Gods
glorie
,
mans
conscience
,
and
Christian
charitie
.
I
say
,
all
these
things
being
thus
cleerely
demonstrated
;
what
remayneth
,
but
that
wee
abhorre
the
same
,
as
the
Religion
of
the
great
Whore
,
and
her
Paramour
Antichrist
,
who
with
their
cup
of
fornications
,
and
vaine
pretext
of
Peters
authoritie
,
haue
besotted
heretofore
all
Nations
of
the
earth
?
and
cleaue
to
the
sinceritie
of
the
Gospell
,
taught
and
professed
in
the
Church
of
Protestants
,
which
is
free
from
all
these
imputations
;
for
it
neither
giueth
libertie
to
sinne
,
nor
maintayneth
any
thing
that
is
vnlawfull
,
nor
imitateth
the
Iewes
;
ascribeth
all
the
worke
of
our
redemption
to
Gods
mercy
,
and
Christs
merits
onely
,
desireth
to
bee
tryed
and
examined
by
the
Scriptures
;
reuerenceth
the
fulnesse
and
perfection
thereof
;
abhorreth
all
shew
of
Idolatrie
,
is
not
at
enmity
and
opposition
,
but
keepeth
a
sweet
harmony
with
it selfe
:
doth
not
crosse
the
Gospell
,
not
so
much
as
in
shew
:
condemneth
and
laboureth
against
ignorance
;
is
agreeable
to
the
doctrine
of
the
Apostles
,
and
primitiue
Church
;
maintayneth
it selfe
by
no
vnlawfull
meanes
:
and
lastly
,
hath
great
safetie
and
securitie
,
in
the
profession
thereof
.
Good
Christians
must
bee
like
good
Gold-smiths
,
who
will
not
take
a
piece
of
gold
of
any
mans
word
,
but
will
trie
it
by
the
touch-stone
,
and
weigh
it
in
the
ballance
.
The
Truth
is
like
gold
:
it
behoueth
all
therefore
,
to
trie
it
and
weigh
it
,
before
they
entertayne
it
into
their
soules
,
lest
they
receiue
in
stead
of
pure
mettall
,
that
which
is
counterfeit
and
light
;
trie
therefore
these
two
Religions
,
which
of
them
hath
the
truth
,
and
without
partialitie
or
affection
retayne
the
good
,
and
reiect
the
counterfeit
:
remember
that
the
truth
of
Christians
(
as
Saint
Augustine
saith
)
is
more
beautifull
incomparably
,
then
Helene
of
the
Grecians
:
and
that
it
alone
(
as
Saint
Ambrose
saith
)
freeth
;
alone
saueth
;
alone
washeth
:
and
therefore
though
it
be
hid
in
a
deepe
pit
(
as
the
Philosopher
said
)
yet
it
is
diligently
to
be
digged
for
,
of
all
them
that
desire
the
saluation
of
their
soules
.
In
a
word
,
let
not
the
darke
mists
of
error
and
superstition
blinde
thine
eyes
,
but
open
them
wide
to
the
beholding
of
the
bright
light
of
truth
,
that
shineth
round
about
thee
,
and
know
,
that
if
the
Gospell
be
hid
,
it
is
hid
to
them
that
perish
,
in
whom
the
god
of
this
world
hath
dazeled
their
mindes
,
that
they
should
not
see
the
light
of
the
glorious
Gospell
of
Iesus
Christ
.
I
desire
no
more
credit
at
thy
hands
,
then
the
euidence
of
these
reasons
produced
do
require
:
and
therefore
if
they
be
true
,
then
yeeld
assent
vnto
them
for
thine
owne
soules
sake
:
if
they
be
false
,
declare
for
my
soules
sake
wherein
the
falshood
lurketh
,
and
I
will
be
as
ready
to
recant
,
as
thou
to
refute
.
The
Lord
of
his
mercy
anoint
both
our
eyes
with
the
eye-salue
of
his
Spirit
,
that
we
may
see
the
truth
,
and
supply
them
with
the
oyle
of
his
grace
,
that
we
may
bow
and
bend
vnto
it
,
and
strengthen
vs
with
his
diuine
power
,
that
wee
may
constantly
professe
and
perseuere
in
the
same
to
our
liues
ends
:
faxit
Deus
for
his
only
begotten
Sonne
,
and
our
only
blessed
Sauiour
Iesus
Christs
sake
,
to
whom
b●
all
honour
,
power
,
maiestie
,
preeminence
,
and
dominion
,
for
euer
and
euer
.
AMEN
.
Soli
D●●
vnitrin●
sit
laus
in
sempiternum
.
FINIS
.