CHAP.
II.
Of
the
vsurped
primacie
in
the
Church
of
Rome
.
About
the
yere
590.
Iohn
bishop
of
Constantinople
sought
by
al
means
possible
to
haue
that
primacy
of
al
other
bishops
,
590.
&
for
that
end
termed
himself
vniuersal
bishop
.
This
proud
appellation
(
to
be
called
vniuersal
bishop
)
was
so
strange
a
thing
in
Christs
church
in
those
daies
,
that
S.
Gregorie
surnamed
the
great
,
the
holy
&
learned
bishop
of
Rome
,
Gregor.
lib●
.
7
Epist.
cap.
194.
stoutly
withstood
I.
of
Constantinople
,
calling
him
antichrist
,
&
the
name
antichristian
.
And
because
his
owne
assertion
plainly
recited
,
is
most
able
to
perswade
the
Reader
,
I
wil
alleadge
his
words
,
which
are
these
,
Ego
autem
fidentèr
dico
quia
quisquis
se
vniuersalem
sacerdotem
vocat
,
vel
vocari
desiderat
,
in
elatione
sua
antichristum
praecurrit
,
and
I
speake
boldly
,
that
whosoeuer
either
calleth
himselfe
vniuersall
priest
,
or
desireth
so
to
be
called
,
is
for
his
intolerable
pride
,
becom
the
precursor
of
antichrist
:
&
that
bicause
in
his
proud
conceit
,
he
preferres
himself
before
al
other
.
This
notwithstanding
,
Bonifacius
the
bishop
of
Rome
and
third
of
that
name
,
607.
obtained
of
the
emperor
Phocas
to
be
called
the
chief
of
al
bishops
,
and
that
Rome
should
be
the
head
of
all
Churches
:
for
so
soone
as
Boniface
had
inuaded
Peters
seate
,
(
which
was
about
607.
yeares
after
Christ
,
)
and
had
with
much
adoe
obtained
of
the
bloudy
and
cruell
tyrant
Phocas
,
(
who
rauished
many
vertuous
matrones
,
Nicephor
,
Sigeb●●●
.
and
murdered
the
good
Emperour
Mauritius
with
his
wife
and
children
,
)
that
Rome
shoulde
bee
called
the
head
of
all
churches
,
euen
then
,
euen
then
doubles
,
the
beast
of
the
reuelation
,
began
to
prepare
the
way
for
Antichrist
.
Loe
,
whoredome
and
murder
,
were
the
preparitiues
to
Romish
primacie
This
point
is
so
euident
,
as
their
owne
zealous
papists
,
&
renowmed
chronographers
,
Sigebertus
,
Palmerius
,
Platina
,
Bergomensis
,
Polydorus
,
and
others
,
are
enforced
to
confesse
the
same
.
And
for
the
better
satisfaction
of
the
reader
,
I
will
alledge
their
owne
wordes
.
Thus
therfore
writeth
their
owne
learned
and
beloued
monke
Marianus
Scotus
;
Hic
impetrauit
à
Phoca
Caesare
,
vt
sedes
apostolica
Romanae
caput
esset
ecclesiae
,
quum
antea
Constantinopolis
primum
omnium
se
scribebat
.
This
Bonifacius
obtained
of
Phocas
the
emperour
,
that
the
apostolike
sea
of
Rome
should
be
the
head
of
the
church
,
Marianus
Scotus
in
Chron.
when
before
Constantinople
wrote
her selfe
the
chiefe
of
all
.
Sigebertus
Gemblacensis
an
other
of
their
monkes
,
writeth
in
this
expresse
maner
:
Post
quem
Bonifacius
Romanae
ecclesiae
praesidet
.
Sigebert
.
in
in
Chron.
Hic
obtinuit
apud
Phocam
imperatorem
,
vt
ecclesiae
Romana
caput
esset
omnium
ecclesiarum
,
quia
ecclesia
Constantinopolitana
scribebat
se
esse
primam
omnium
ecclesiarum
.
After
whom
,
Bonifacius
gouerned
the
church
of
Rome
:
and
he
obtained
of
the
emperor
Phocas
,
that
the
church
of
Rome
should
be
the
head
of
all
churches
;
and
that
because
the
church
of
Constantinople
wrote
it selfe
the
head
of
all
churches
.
Palmer
in
Chro.
Palmerius
hath
these
words
;
consentiente
Phoca
institutum
fuit
,
vt
ecclesia
Romanae
caput
esset
ecclesiarum
omnium
,
cum
prius
Constantinopolitana
id
vsurpare
tentasset
.
It
was
ordained
by
the
consent
of
Phocas
,
that
the
Church
of
Rome
should
be
the
head
of
all
churches
,
whereas
the
church
of
all
Constantinople
,
had
before
vsurped
that
dignitie
.
The
other
writers
haue
wordes
of
like
force
,
which
I
omit
for
breuitie
sake
.
Peruse
Martinus
,
Polonus
,
and
Philippus
Bergomensis
,
who
both
teach
the
same
doctrine
.
The
first
obiection
.
Phocas
did
not
giue
the
primacie
to
the
church
of
Rome
,
but
only
declared
by
his
decree
,
that
authoritie
which
of
right
pertaineth
to
the
same
.
The
answere
.
Note
this
point
well
.
I
answere
,
that
neither
Scripture
,
councell
,
nor
any
authenticall
w●iter
can
be
alledged
;
who
before
the
said
constitution
of
Phocas
,
did
at
any
time
ascribe
the
headship
and
vniuersall
gouernment
of
all
Churches
,
to
the
Church
of
Rome
.
Eusebius
.
hist.
lib.
5.
cap.
24.
For
first
,
S.
Policarpus
woulde
not
yeeld
to
Anicetus
bishop
of
Rome
,
in
the
controuersie
about
Easter
,
as
witnesseth
Eusebius
.
Secondly
,
Irenaeus
and
other
bishops
of
Fraunce
,
reprooued
Victor
the
bishop
of
Rome
very
sharply
,
bidding
him
to
haue
respect
to
peace
and
vnitie
of
the
church
.
Thirdly
,
Polycrates
and
many
bishops
of
Asia
did
stoutly
withstand
Victor
,
in
his
proceedings
touching
Easter
.
Fourthly
,
Cyprian
.
S.
Cyprian
roundly
opposed
himselfe
against
Stephanus
the
bishop
of
Rome
,
contemned
his
decree
,
and
derided
his
reasons
.
Fiftly
,
the
Apostles
at
Hierusalem
sent
Peter
and
Iohn
,
Epist.
74.
ad
Pomp.
to
confirme
the
faithfull
in
Samaria
.
And
consequently
,
if
the
pope
be
not
aboue
Peter
,
he
may
be
sent
as
an
inferiour
,
or
at
least
as
an
equall
,
Act.
4.
ver.
17.
euen
as
Peter
was
.
Sixtly
,
the
fathers
of
the
Affrican
councell
,
would
not
yeeld
to
Celestine
the
bishop
of
Rome
,
in
the
controuersie
of
appeales
,
concerning
Appiarius
.
Epist
conc
.
Affr.
ad
Celest.
tom.
1.
conc
.
And
when
pope
Celestine
alledged
,
that
the
counsell
of
Nice
gaue
libertie
to
appeale
to
Rome
;
the
fathers
of
the
councell
answered
,
that
the
true
copies
of
the
decree
were
otherwise
.
Seuenthly
,
the
famous
generall
councell
of
Chalcedon
,
gaue
the
bishop
of
Constantinople
equall
authoritie
with
the
bishop
of
Rome
,
in
all
ecclesiasticall
affaires
.
Eightly
,
the
Councel
of
Nice
prescribed
limites
,
aswel
to
the
bishop
of
Rome
as
to
other
Patriarkes
.
Hereby
then
is
it
euident
,
that
the
lordly
vsurped
primacie
of
the
church
of
Rome
,
was
only
giuen
by
the
cruell
tyrant
Phocas
.
Conc.
Nic.
can
.
●
dist.
35.
cap.
Mos.
antiquus
,
in
gloss
.
Which
conclusion
is
prooued
more
at
large
,
in
the
sixt
chapter
of
my
second
booke
of
Motiues
.
The
second
obiection
.
You
are
not
able
to
name
the
pope
and
time
,
that
first
swar●ed
from
the
doctrine
of
his
auncestors
.
The
answere
.
I
say
first
,
that
many
thinges
haue
bin
done
in
your
church
,
which
your selues
can
neuer
proue
,
when
,
where
,
&
by
whom
they
were
done
:
this
is
euident
by
the
2.
Prelude
and
1.
chapter
of
this
third
and
last
part
.
I
say
secondly
,
that
Pope
Boniface
the
third
of
that
name
,
did
degenerate
from
Gregorie
his
predecessor
,
as
is
alreadie
proued
.
I
say
thirdly
,
that
the
absurditie
of
this
obiection
shal
be
discouered
,
throughout
the
chapters
following
.
The
third
obiection
.
You
confesse
in
your
Motiues
,
that
in
the
church
of
Rome
for
many
yeares
together
,
were
sundrie
learned
and
godly
bishops
,
who
liued
orderly
,
preached
the
word
of
God
sincerely
,
and
fed
their
flockes
carefully
:
but
wee
are
able
to
shew
a
lawfull
succession
of
our
Bishops
,
euen
from
saint
Peter
to
him
that
now
sitteth
in
his
chaire
.
And
therefore
granting
the
former
,
you
seeme
impudent
to
denie
the
latter
.
The
answere
.
I
answer
,
that
the
succession
of
your
Romish
bishops
is
not
so
certaine
,
The
first
reason
as
yee
would
beare
the
worlde
in
hand
it
is
.
For
first
,
many
graue
and
learned
writers
do
varie
exceedingly
,
in
setting
downe
that
succession
wherein
you
so
glory
.
S.
Clement
(
whose
epistles
the
papists
magnifie
when
they
seeme
to
make
for
their
purpose
)
testifying
for
himselfe
,
Clemens
,
ep.
1.
Irenaeus
,
lib.
3.
cap
,
3.
Epiphan.
Haer.
27.
Euseb.
hist.
lib.
3.
ca.
13
,
14
,
15
,
that
S.
Peter
appointed
him
to
be
his
successor
.
Irenaeus
,
Epiphanius
,
Eusebius
,
and
the
canon
of
the
popish
masse
,
doe
all
with
vniforme
consent
,
place
Linus
,
and
Cletus
,
before
the
said
Clemens
;
yet
Sophronius
,
Met●phrastes
,
and
the
Popish
Pontifical
that
cannot
lie
,
affirme
roundly
,
that
Saint
Peter
liued
after
Linus
.
Secondly
,
many
schismes
haue
bin
in
the
church
of
Rome
,
and
amongst
our
romish
bishops
,
The
second
reason
.
euen
for
many
yeares
together
:
so
that
the
succession
of
the
latter
,
can
neuer
bee
proued
constantly
,
to
haue
descended
without
interruption
from
the
former
.
Their
owne
Onuphrius
Panuinius
,
reckoneth
vppe
thirtie
schismes
in
the
church
of
Rome
,
but
I
will
content
my selfe
with
two
onely
,
Onuphr
.
in
chron
whereof
their
owne
deare
frier
Bartholomeus
Carranza
can
instruct
them
sufficiently
.
The
former
schisme
endured
for
the
space
of
64.
yeares
,
Carranz
.
in
epit
.
p.
370.
&
.
p
,
373.
during
which
time
,
their
godly
popedome
was
at
Auinion
in
France
,
and
not
one
onely
day
at
Rome
,
though
at
Rome
(
as
they
prate
)
God
placed
their
holy
seate
.
In
the
latter
schisme
of
the
twaine
rehearsed
,
three
of
their
holy
bishops
were
popes
at
one
&
the
self
same
time
,
to
wit
,
Iohannes
the
foure
&
twentie
of
that
name
,
Benedictus
the
thirteenth
,
and
Gregorie
the
twelfte
.
From
which
three
striuing
and
grinning
as
dogs
for
a
bone
,
I
wold
learne
howe
they
can
deriue
,
their
holy
so
supposed
succession
.
Thirdly
,
a
woman
as
Saint
Paul
teacheth
vs
,
The
third
reason
is
not
capable
of
ecclesiasticall
function
.
And
so
the
succession
deriued
from
our
holy
mistris
Iohn
pope
,
cannot
possibly
be
of
force
:
1.
Tim.
2.
v.
11
,
12.
1.
Cor.
14.
ver.
39
which
storie
of
Pope
Iohn
the
woman
if
it
be
true
,
let
the
Papists
for
euer
holde
their
peace
,
and
bragge
no
longer
of
their
succession
.
And
that
the
said
storie
of
their
woman
pope
Iohn
is
true
indeede
,
I
will
proue
by
the
testimonie
of
such
writers
,
as
the
Papists
hitherto
haue
euer
thought
well
of
,
Seuen
popish
approued
writers
,
agree
to
this
storie
of
Pope
Iohn·
and
reputed
for
their
owne
:
that
is
,
by
Sigebertus
,
Marianus
Scotus
,
Palmerius
,
Martinus
Polonus
;
Phillippus
Bergomensis
,
Bapt.
Platina
,
and
Bartholomeus
Carranza
.
For
all
these
sing
one
and
the
selfe
same
song
,
that
pope
Iohn
was
a
woman
though
not
an
holy
nunne
.
The
first
replie
.
These
writers
liued
long
after
Pope
Iohn
,
and
therefore
knew
they
nothing
but
by
report
of
others
.
The
answere
.
I
say
first
,
that
these
seauen
writers
liued
longer
one
after
another
,
then
Sigebertus
and
Scotus
liued
after
Pope
Iohn
.
I
say
secondly
,
that
all
Historiographers
write
for
the
most
part
,
by
the
report
of
others
.
I
say
thirdly
,
that
so
many
writers
otherwise
of
good
credit
with
you
,
may
well
bee
credited
of
vs
,
in
a
matter
concerning
your
owne
proceedings
,
especially
,
since
sundry
of
them
be
your
owne
holy
friers
.
I
say
fourthlie
,
that
this
storie
of
Pope
Iohn
is
publikelie
painted
,
and
this
daie
to
bee
seene
in
your
owne
Cathedrall
churches
of
Syenna
.
Which
painting
our
newly
hatched
Iesuites
,
sought
earnestly
to
haue
had
defaced
,
in
the
late
repairing
of
that
church
;
but
the
bishop
would
not
suffer
them
to
preuaile
.
I
say
fiftly
,
that
these
seuen
writers
who
were
all
papists
,
and
liued
so
long
one
after
another
;
would
neuer
haue
published
one
and
the
selfe
same
thing
to
the
world
,
if
any
one
of
them
could
in
his
life
time
,
haue
learned
the
contrary
to
be
the
trueth
.
The
2.
replie
.
They
say
onely
and
barely
,
vt
ferunt
,
as
men
say
.
And
other
graue
writers
that
liued
before
them
all
,
and
neerer
the
time
of
pope
Iohn
,
make
no
mention
thereof
.
The
answere
.
I
say
first
,
that
to
reason
ab
auctoritate
negatiue
,
is
not
holden
good
in
schooles
,
and
your selues
doe
often
condemne
in
others
,
that
kinde
of
disputation
.
I
say
secondly
,
that
if
these
writers
had
not
been
perswaded
of
the
trueth
of
the
storie
,
they
would
neuer
haue
published
it
to
the
worlde
;
because
it
maketh
so
much
against
Romish
Religion
,
to
which
they
were
addicted
whollie
.
I
say
thirdly
,
that
the
said
authors
write
of
this
matter
,
euen
as
they
doe
of
other
thinges
.
Palmerius
and
Segebertus
both
haue
these
expresse
wordes
;
Palmerius
&
Sigebertus
in
chro
.
Fama
est
hunc
Iohannem
faeminam
fuisse
,
&
vni
soli
familiaritantum
cognitam
,
qui
eam
complexus
est
,
&
grauis
facta
peperit
papa
existens
.
Quare
eam
inter
pontifices
non
numerant
quidam
,
ideo
nomini
numerum
non
facit
.
The
report
is
,
that
this
Iohn
was
a
woman
,
and
knowne
onely
to
one
that
was
her
familiar
friend
.
By
whose
familiaritie
she
became
with
childe
,
and
was
deliuered
euen
while
she
was
pope
(
of
Rome
.
)
For
which
cause
some
doe
not
reckon
her
amongst
the
popes
,
and
so
shee
maketh
not
vp
the
number
.
Marianus
,
Polonus
,
Bergomensis
,
Platina
and
Carranza
alreadie
named
,
teach
the
same
doctrine
,
writing
vpon
the
same
Iohn
.
And
note
wel
,
that
M.
Scotus
affirmeth
the
storie
constantly
,
without
al
ands
or
ifs
.
And
so
doth
also
M.
Polonus
,
who
was
the
popes
owne
penitentiarie
.
To
these
I
may
fitly
adde
,
Bernard
.
ad
Gaufrid
.
epist.
1
25
that
which
your
L.
Abbot
Bernard
saith
;
the
beast
(
saith
he
)
mentioned
in
the
reuelation
,
to
whom
was
giuen
a
mouth
speaking
blasphemies
,
and
to
make
warres
with
the
Saintes
,
sitteth
in
Peters
chaire
.
His
wordes
are
cited
verbatim
,
in
the
preface
to
my
booke
of
Motiues
.
The
third
replie
.
S.
Austen
auoucheth
plainly
,
Aug.
co●●r
.
ep.
Manich.
cap.
4.
that
the
succession
of
the
Bishops
of
Rome
,
was
one
of
the
chiefest
motiues
,
that
kept
him
in
the
catholicke
church
.
The
answere
.
I
answere
that
succession
is
of
two
sorts
,
materiall
and
formall
.
Materiall
is
the
succession
of
persons
,
one
after
another
in
the
same
place
.
Formall
is
the
succession
of
persons
,
one
after
another
in
the
same
doctrine
in
what
place
soeuer
.
Now
S.
Austen
in
deede
writing
against
the
Manichies
,
saith
that
succession
of
priestes
from
S.
Peters
seate
,
kept
him
in
the
vnitie
of
the
church
.
And
no
maruell
,
because
the
Bishops
of
Rome
vntill
the
daies
of
S.
Austen
and
long
after
;
were
verie
godly
men
,
and
taught
the
same
doctrine
,
that
S.
Peter
had
done
before
them
:
and
so
they
ioyned
succession
formall
with
materiall
;
which
if
the
bishops
of
Rome
would
this
day
performe
,
all
godly
christians
would
now
ioyne
with
them
,
Irene
.
libr.
4.
c.
43
as
S
Austen
did
in
his
time
.
For
as
S.
Irene
saith
;
wee
ought
to
obey
those
priestes
,
that
with
succession
keepe
the
word
of
trueth
.
The
third
obiection
.
S.
Paule
saith
plainly
,
that
there
must
be
bishops
and
pastors
in
the
church
,
euen
vntill
the
worlds
end
.
Ephes.
4.
v.
11.
Whereupon
it
followeth
,
that
you
protestantes
haue
no
church
at
all
.
For
before
Luther
departed
from
vs
,
all
bishops
and
priestes
for
many
yeares
togither
(
as
your selues
can
neuer
denie
)
imbraced
our
Romish
religion
.
This
obiection
doth
so
gall
you
all
,
as
ye
cannot
tell
in
the
world
,
what
answere
to
frame
thereunto
.
The
answere
.
Gentle
wordes
I
pray
you
,
Ephes.
4.
v.
11.
the
matter
is
not
so
daungerous
as
ye
thinke
.
I
therefore
say
first
with
saint
Paul
,
that
pastors
and
doctors
haue
euer
been
in
the
church
since
Christs
ascension
,
are
at
this
present
,
and
shall
bee
vnto
the
worldes
end
.
I
say
secondly
,
that
albeit
the
visible
church
cannot
want
materiall
succession
;
yet
cannot
that
succession
,
without
formall
,
yeelde
anie
sound
argument
of
true
faith
and
religion
.
In
regard
hereof
,
your
owne
doctor
Nicolaus
de
Lyra
,
after
he
hath
told
vs
that
many
Popes
haue
swarued
from
the
christian
faith
,
and
become
flat
apostataes
,
concludeth
in
these
wordes
,
Lyranus
in
16
,
cap.
Matth.
Propter
quod
ecclesia
consistit
in
illis
personis
,
in
quibus
est
notitia
vera
,
&
confessio
fidei
,
&
veritatis
.
by
reason
whereof
the
church
consisteth
in
those
persons
,
in
whome
there
is
true
kn●wledge
and
confession
of
the
faith
and
of
veritie
.
So
then
by
the
confession
of
your
owne
approoued
doctor
,
not
they
that
sic
in
saint
Peters
chaire
at
Rome
,
are
the
true
and
lawfull
successors
of
Saint
Peter
;
but
they
that
confesse
and
preach
saint
Peters
doctrine
.
I
say
thirdly
,
that
our
reformed
churches
in
England
,
are
this
day
able
to
shew
,
succession
both
materiall
and
formal
,
euen
from
the
apostles
themselues
.
And
therefore
our
succession
is
,
and
ought
to
be
reputed
,
farre
better
then
yours
.
The
first
reply
.
Howsoeuer
you
wrangle
about
your
formall
succession
,
yet
is
it
cleare
to
all
that
haue
eyes
;
that
you
haue
no
materiall
succession
at
all
,
vnlesse
you
tearme
it
materiall
succession
,
when
lay
persons
possesse
the
roomes
of
lawful
Bishops
.
For
I
pray
you
(
good
sir
)
who
ordered
your
Bishops
and
Priests
in
king
Edwardes
dayes
?
Who
sent
your
Ministers
that
this
day
preach
and
minister
your
sacraments
?
Can
you
for
shame
deny
that
they
were
ordered
by
such
as
were
runnagates
from
vs
in
Queene
Maries
time
?
All
the
world
knoweth
,
yee
cannot
doe
it
.
And
yet
must
you
bee
sent
by
ordinary
vocation
,
or
else
confesse
that
you
most
shamefully
vsurpe
that
holie
function
.
For
as
saint
Paul
saith
,
How
shall
they
beleeue
in
him
,
of
whome
they
haue
not
heard
?
Rom.
10.14
.
And
how
shall
they
heare
without
a
preacher
?
And
how
shall
they
preach
except
they
be
sent
?
The
answere
.
Our
succession
is
both
materiall
and
formall
,
christian
and
apostolical
,
as
which
is
consonant
to
the
holy
scriptures
,
and
to
the
vsual
practise
of
the
primitiue
church
.
For
first
our
bishops
can
proue
their
doctrine
by
the
scriptures
,
and
by
the
testimonies
of
best
approued
writers
,
as
I
haue
alreadie
proued
in
my
Motiues
,
and
shall
by
Gods
assistance
proue
more
at
large
in
this
discourse
.
Secondly
,
our
bishops
haue
mission
and
imposition
of
hands
,
according
to
the
practise
apostolicall
and
of
all
approued
antiquitie
.
Thirdly
,
our
bishops
are
made
in
such
forme
and
order
,
as
they
haue
euer
beene
accustomed
,
a
few
popish
,
superstitious
,
and
beggerlie
ceremonies
omitted
,
which
of
late
yeeres
had
crept
into
the
church
;
that
is
to
say
,
be
free
election
of
the
Chapiter
,
by
consecration
of
the
archbishop
,
and
other
his
associates
,
&
by
the
admission
of
the
prince
.
The
second
replie
.
S.
Epiphanius
inueyeth
bitterly
against
one
Zachaeus
,
Epiphan.
lib.
3.
pag.
355.
Hier.
contr.
Lucifer
.
who
being
but
a
●ay
man
,
presumed
impudently
to
handle
the
holie
mysterie●
.
And
saint
Ierome
saieth
of
Hilarius
the
heretike
,
that
he
could
neither
baptize
nor
administer
the
eucharist
;
because
he
was
but
a
deacon
,
when
hee
went
out
of
the
church
.
And
therefore
the
man
being
dead
,
the
sect
also
died
with
him
.
And
what
are
you
but
deacons
?
Nay
,
what
are
you
but
meere
lay
men
?
For
you
are
neither
consecrated
after
the
old
maner
,
nor
confirmed
by
the
Pope
;
but
ye
are
accursed
long
sithence
,
by
his
holie
anathematismes
.
The
answere
.
I
say
first
,
that
if
meere
lay
men
should
presume
in
our
churches
,
to
handle
the
holie
mysteries
;
they
could
not
escape
condigne
punishment
,
according
to
their
demerites
.
I
say
secondly
,
that
the
want
of
your
greasing
and
other
your
beggerly
ceremonies
,
can
not
make
the
consecration
of
our
Bishops
vnlawfull
.
I
say
thirdly
,
that
our
bishops
are
consecrated
and
confirmed
,
according
to
the
auncient
maner
of
the
primitiue
church
.
For
three
thinges
onely
are
necessarie
;
all
which
are
this
day
(
God
be
thanked
for
it
)
practised
in
the
church
of
England
;
to
wit
,
election
of
the
whole
congregation
,
confirmation
of
the
Prince
,
and
consecration
with
godly
praiers
and
imposition
of
handes
.
Of
the
imposition
of
handes
,
mention
is
made
to
Timothie
.
2.
Tim.
1.6
.
1.
Tim.
4.14
.
Actes
.
13
ver.
3.
Act.
1.
ve.
21.
Of
praiers
with
laying
on
of
handes
,
S.
Luke
speaketh
in
the
Actes
.
Of
election
by
voyces
of
the
people
,
S.
Peter
maketh
relation
:
but
of
popish
paltry
ceremonies
,
I
finde
no
where
any
word
at
all
.
That
election
ought
to
be
by
consent
of
the
people
,
S.
Augustine
shewed
plainly
in
a
most
godly
and
prudent
epistle
,
Aug.
in
Epist.
11.
〈◊〉
.
2.
when
in
the
presence
of
Religianus
,
and
Martinianus
,
bishops
,
and
of
Saturninus
,
Leporius
,
Barnabas
,
Fortunatianus
,
Rusticus
,
Lazarus
,
and
Eradius
priestes
;
he
humbly
requested
of
all
the
people
that
by
their
consentes
,
Eradius
might
be
chosen
bishop
after
his
death
.
I
wishe
the
reader
to
peruse
the
whole
epistle
,
as
which
is
replenished
with
all
spirituall
sweetnes
.
But
S.
Cyprian
is
so
plaine
and
copious
in
this
point
of
doctrine
,
as
who
soeuer
shal
once
reade
him
with
iudgement
,
can
no
longer
stand
in
doubt
thereof
.
And
that
which
I
say
of
S.
Cyprian
in
this
behalfe
,
must
also
be
vnderstood
of
Caecilius
Primus
,
Polycarpus
,
and
other
bishops
of
Africke
,
assembled
togither
for
this
purpose
.
For
the
Bishops
and
people
of
Spaine
wrote
letters
by
Felix
and
Sabinus
to
the
African
bishops
;
requiring
their
aduise
concerning
the
factes
of
Basilides
and
Martialis
.
The
bishops
of
Africa
with
S.
Cyprian
,
among
other
things
answered
to
the
churches
of
Spaine
in
these
words
.
Quando
ipsa
(
plebs
)
maximè
habeat
potestatem
vel
eligendi
dignos
sacerdotes
vel
indignos
recusandi
:
●pud
.
D.
Cypria
.
b.
1.
epist.
4.
quod
&
ipsum
videmus
de
diuina
authoritate
descendere
,
vt
sacerdos
plebe
praesente
sub
omnium
oculis
deligatur
,
&
dignus
atque
idoneus
public●
iudicio
ac
testimonio
comprob●tur
.
Because
the
people
hath
proper
power
to
elect
worthy
priestes
,
or
to
reiect
the
vnworthy
:
which
thing
we
see
descendeth
from
Gods
owne
authoritie
,
that
when
the
people
shal
be
present
,
then
the
priest
be
chosen
before
all
their
eies
,
and
so
be
pro●ued
woorthie
and
fit
by
their
publique
iudgement
and
testimonie
.
Out
of
these
wordes
I
note
first
,
that
the
people
may
chuse
or
refuse
him
for
their
bishop
,
whome
they
like
or
dislike
.
I
note
secondly
,
that
the
people
haue
this
libertie
de
iure
diuino
granted
from
God
himselfe
;
and
consequently
,
that
it
cannot
be
altered
by
the
power
of
man
:
which
is
a
speciall
point
,
wel
worthy
the
obseruation
.
I
note
thirdly
,
that
the
people
must
giue
publique
testimonie
,
to
the
election
of
their
bishop
.
I
note
fourthly
,
that
all
this
freedome
is
graunted
to
the
people
,
for
the
due
triall
of
the
life
and
conuersation
of
that
person
,
whome
they
must
haue
to
be
their
bishop
.
Yea
,
this
case
is
so
cleere
,
that
the
great
Papist
Iacobus
Pamelius
is
enforced
to
graunt
,
Iacod
.
Pamelius
in
annot.
that
this
was
the
practise
of
the
primitiue
church
,
and
continued
many
hundred
yeeres
,
to
witte
,
vntill
saint
Gregory
the
first
of
that
name
,
Anno
Dom.
590
who
liued
aboue
fiue
hundred
and
ninetie
yeeres
after
the
incarnation
of
our
Lorde
and
Sauiour
Iesus
Christ
:
and
so
long
by
Pamelius
his
graunt
,
this
was
the
practise
of
the
primitiue
church
.
Yea
,
this
practise
was
of
force
indeede
,
vntill
our
disholie
father
Pope
Boniface
the
third
inuaded
saint
Peters
chaire
,
from
whome
proceeded
all
idolatrie
.
To
this
Pamelius
obiecteth
first
,
Ob.
1.
Pamelii
▪
that
though
the
voyces
of
the
people
were
required
,
yet
did
they
not
subscribe
to
the
election
.
I
answere
,
that
that
skilleth
not
,
because
the
subscription
was
not
anie
purpose
,
vnlesse
it
had
the
consent
of
the
people
.
But
Pamelius
replieth
that
the
bishops
were
not
enforced
to
admit
whomsoeuer
the
people
did
require
.
Ob.
2.
Pameli●
▪
To
the
which
I
answere
,
that
neither
were
the
people
enforced
to
receiue
,
whomsoeuer
the
Bishops
would
intrude
vpon
them
.
This
practise
of
the
ancient
Church
will
some
men
say
,
is
not
this
day
obserued
in
our
reformed
Churches
of
England
.
I
answere
,
that
it
is
virtually
obserued
,
Virtuall
election
remaineth
yet
in
the
people
▪
though
not
formally
.
For
after
the
election
is
made
by
the
Deane
and
Chapiter
,
libertie
is
granted
to
the
whole
congregation
,
freely
to
declare
their
like
or
dislike
,
and
what
exception
they
can
giue
against
the
partie
:
which
their
freedome
and
liberty
therein
is
made
knowne
,
by
letters
affixed
in
publike
place
.
Now
that
the
Bishop
ought
to
bee
confirmed
by
the
letters
patents
of
the
Prince
,
and
not
of
the
Pope
,
which
is
the
third
and
last
thing
to
be
proued
,
I
will
vnfold
to
the
gentle
reader
,
by
three
important
and
irrefragable
reasons
,
grounded
in
the
verie
bowels
of
that
selfe
same
practise
,
The
Pope
must
be
confirmed
by
the
letters
patents
of
the
Prince
.
which
the
papists
will
they
,
nil
they
,
must
perforce
admit
for
good
.
The
practise
whereof
I
speake
,
is
euident
in
the
confirmation
of
these
three
Popes
,
Pelagius
the
second
,
Seuerinus
and
Benedictus
the
second
.
For
al
these
three
,
and
al
other
Bishops
of
Rome
till
the
said
Benedict
inclusiue
,
were
euer
elected
and
confirmed
,
by
the
emperours
commandement
.
Which
veritie
is
freely
confessed
in
expresse
tearmes
,
by
foure
famous
popish
writers
,
who
therefore
are
and
ought
to
be
of
more
credite
and
force
against
the
papists
then
any
other
authours
whosoeuer
:
the
names
of
the
Popish
doctors
are
these
.
Bapt.
Platina
,
Bar●hol
.
Carranza
,
Anastasius
Bibliothecarius
,
and
Onuphrius
Panuinius
.
Platina
writeth
thus
,
touching
the
creation
of
Pelagius
;
Nilenim
tum
in
eligendo
pontifice
actum
erat
,
nisi
eius
electionem
imperator
approbasset
.
For
at
that
time
,
(
which
was
after
the
incarnation
of
our
redeemer
579
)
nothing
was
done
effectually
about
the
election
of
the
Pope
,
vnlesse
the
Emperour
had
confirmed
the
same
.
Platina
in
vita
Seuerini
.
Touching
the
creation
of
Seuerinus
,
the
same
Platina
writeth
in
this
manner
.
Vana
tunc
enim
habebatur
cleri
ac
populi
electio
,
nisi
id
imperatores
auteorum
exarchi
confirmassent
.
For
the
election
of
the
cleargie
and
the
people
,
was
of
no
force
at
all
in
those
dayes
,
Concerning
the
creation
of
Benedicte
,
Platina
hath
these
words
.
Platina
in
vita
Bened.
secundi
.
Ad
hunc
Constantinus
imperator
sanctionem
misit
,
vt
deinceps
quem
clerus
,
populus
,
exercitús
que
Romanus
in
pontificem
delegisset
eundem
statim
verum
Christi
vicarium
esse
omnes
crederent
:
nulla
aut
Constantinopolitani
principis
,
aut
Italiae
exarchi
expectata
auctoritate
,
vt
anteà
fieri
consueuerat
:
id
enim
ratum
erat
in
creando
pontifice
,
quod
princeps
confirmasset
,
vel
qui
eius
vices
in
Italia
gerebat
.
The
emperour
Constantine
sent
a
decree
to
this
Pope
▪
that
whomsoeuer
the
clergy
,
people
,
and
Romane
souldiers
should
hencefoorth
chuse
for
their
bishop
,
all
people
should
by
and
by
beleeue
him
to
be
the
vicar
of
Christ
(
scilicet
)
if
they
would
.
Bartholomeus
Carranza
a
dominican
Frier
,
Carranza
in
epit
.
p.
301.
hath
the
verie
same
assertion
ad
verbum
.
Anastasius
and
Onuphrius
haue
these
expresse
words
,
Anastas
.
apud
Onuphr
.
in
ch●●ico
.
pontifices
qui
deinde
fuerant
,
creati
&
consecrati
sunt
sine
Constantinopolitani
imperatoris
iussione
.
The
Popes
that
liued
afterwards
,
were
made
and
consecrated
,
without
the
Emperour
of
Constantinople
his
commaundement
:
as
if
they
had
saide
,
in
the
olde
time
and
in
the
auncient
Churche
,
no
Bishoppe
of
Rome
coulde
haue
beene
admitted
at
anie
time
,
vnlesse
hee
hadde
brought
letters
patents
from
the
Emperour
,
though
now
the
practise
bee
farre
otherwise
.
Out
of
which
doctrine
,
The
first
corollarie
I
gather
these
three
euident
and
most
necessarie
corollaries
.
First
,
that
the
vulgar
and
common
sort
of
people
are
grossely
deceiued
,
when
they
terme
papistrie
the
olde
religion
,
and
repute
them
for
the
Catholikes
.
For
wee
indeede
are
the
true
and
auncient
Catholikes
,
and
the
Papistes
are
nothing
else
but
flatte
Heretikes
.
For
this
Benedict
coulde
not
bee
made
Bishoppe
of
Rome
,
without
the
Emperours
Letters
Patents
.
This
primacie
of
the
Emperour
ouer
the
Bishoppe
of
Rome
,
was
sixe
hundred
,
The
popes
tyranny
debarred
vs
from
our
an●ient
right
.
and
that
by
the
violent
dealing
of
mightie
men
;
euen
so
we
catholikes
haue
beene
many
yeares
excluded
from
our
own
churches
,
our
ancient
and
lawfull
possessions
,
and
that
by
the
force
,
violence
,
and
tyrannie
,
of
the
bloudy
Romish
antichrists
.
And
as
temporall
men
are
in
time
restored
vnto
their
auncient
right
,
by
iust
and
godly
magistrates
,
euen
so
were
we
,
and
are
we
,
by
the
goodnes
of
God
and
most
christian
princes
,
king
Henry
the
eight
,
and
king
Edward
the
sixt
of
famous
memory
,
&
our
most
gratious
soueraigne
Elizabeth
,
restored
to
the
old
,
christian
,
catholike
,
and
apostolike
religion
,
and
placed
againe
in
our
owne
churches
,
the
spirituall
birthright
of
vs
and
our
ancestours
.
I
gather
secondly
,
that
our
Bishops
in
England
are
made
and
consecrated
,
The
second
corollarie
.
according
to
the
ancient
,
christian
,
catholike
,
and
Romaine
manner
,
that
is
,
by
the
Letters
patents
of
the
Prince
.
I
gather
thirdly
,
that
Christian
Emperours
vppon
a
certaine
zeale
not
grounded
vppon
knowledge
,
The
third
corol●●rie
.
yeelding
vppe
their
soueraigne
rights
to
the
Bishops
of
Rome
,
opened
the
window
to
all
antichristian
tyrannie
.
For
in
short
time
after
,
the
Romish
Bishops
became
so
arrogant
and
lordly
,
that
they
tooke
vpon
them
to
depose
the
Emperours
,
to
translate
their
Empires
,
and
to
dispose
at
their
pleasures
,
of
their
royall
scepters
and
regalities
.
The
third
replie
.
The
church
of
God
cannot
bee
without
Bishoppes
and
priests
,
●phes
.
4.
vers
.
11.
as
you
haue
already
gran●ed
,
and
as
I
haue
proued
out
of
Saint
Paul
:
but
so
it
is
,
that
when
yee
first
reformed
the
church
as
you
tearme
it
;
yee
neither
had
any
Byshoppes
nor
any
priests
of
your
owne
,
neither
coulde
you
find
any
but
with
vs
and
in
our
church
,
when
Martin
Luther
went
out
from
vs
.
Our
church
therefore
and
none
but
ours
,
is
the
true
church
of
god
.
This
reason
is
so
strong
,
as
it
can
neuer
be
truly
answered
.
The
answere
.
I
saie
first
,
that
this
reason
seemeth
to
carrie
a
maiestie
with
it
,
and
a
verie
plausible
shewe
of
truth
,
and
therefore
did
it
a
long
time
fascinate
and
seduce
my selfe
,
yet
I
trust
by
Gods
holy
assistance
so
to
solue
it
,
as
no
papist
shall
haue
cause
any
longer
to
glorie
therein
.
I
say
secondly
,
that
if
our
bishops
or
our
lay-brethren
,
had
gone
at
any
time
to
the
greeke
and
East
churches
,
they
shoulde
haue
found
as
good
a
materiall
succession
at
the
least
,
as
that
of
yours
at
Rome
:
but
there
was
no
neede
to
take
so
long
and
so
painefull
a
iourney
in
hand
.
I
say
thirdly
,
that
our
bishops
and
priests
of
late
yeares
,
were
indeede
consecrated
by
such
as
were
sometimes
in
your
church
.
But
thereupon
will
it
not
follow
I
assure
you
,
that
the
true
church
of
God
was
with
you
and
not
with
vs
:
for
no
more
can
be
inferred
vpon
your
reason
,
but
that
there
remained
a
certaine
externall
face
,
of
the
visible
church
still
with
you
,
that
is
to
say
,
a
mingled
materiall
succession
of
place
and
persons
,
without
the
formall
Euangelicall
succession
of
trueth
and
doctrine
.
The
fourth
replie
.
How
can
the
pastors
of
the
church
,
be
without
the
doctrine
of
the
church
:
for
the
church
cannot
bee
without
the
pastors
,
as
I
haue
proued
and
you
also
admitted
?
this
is
it
,
that
I
desire
to
learne
.
The
answere
.
The
reason
hereof
is
this
,
because
God
promised
to
giue
alwaies
pastors
to
his
visible
church
:
but
he
neuer
promised
this
,
to
put
the
truth
alwaies
in
their
mouthes
.
For
this
cause
saith
Saint
Paule
,
that
God
hath
giuen
pastors
and
teachers
to
his
church
vntil
the
end
:
but
he
neuer
said
,
vers
.
13.
that
he
gaue
them
his
holy
spirit
alwaies
to
preach
and
teach
the
truth
:
no
,
no
,
he
neuer
promised
any
such
thing
.
You
brag
of
your
succession
,
you
say
you
are
the
church
representatiue
,
&
that
your
pope
cannot
erre
,
but
whatsoeuer
he
defineth
iudicially
,
that
must
be
as
true
as
the
holy
gospel
.
Euen
so
did
the
wicked
Iewes
boast
when
the
Prophet
of
God
reproued
them
:
come
said
they
,
let
vs
imagine
some
deuice
against
Ieremy
;
for
the
law
shall
not
perish
from
the
priest
,
nor
counsell
from
the
wise
,
The
fift
replie
.
The
Apostle
saith
,
that
God
gaue
pastors
and
teachers
to
his
church
for
this
end
,
The
answere
.
I
say
first
,
that
albeit
Gods
wil
be
one
as
himselfe
is
one
,
willing
by
his
owne
essence
and
by
one
eternall
and
immutable
act
,
whatsoeuer
he
willeth
;
yet
is
his
will
said
to
be
manifold
,
aswel
of
the
holy
fathers
,
as
of
the
schooledoctors
.
And
this
is
done
,
for
two
special
considerations
.
The
former
is
,
for
the
varietie
of
the
thinges
which
God
willeth
.
The
latter
is
,
Let
this
solution
be
wel
obserued
,
and
neuer
forgotten
.
for
the
varietie
of
the
maner
,
by
which
God
seemeth
to
will
thinges
.
Hereupon
arise
many
diuisions
of
Gods
will
,
assigned
by
learned
writers
for
explication
sake
.
Some
deuide
Gods
will
,
into
antecedent
and
consequent
.
Some
others
diuide
it
,
into
the
will
of
signe
,
and
will
of
good
pleasure
.
Others
,
into
the
will
reuealed
,
and
will
not
reuealed
.
Others
,
into
the
will
absolute
,
an●
will
conditionate
,
and
the
like
.
I
say
secondly
,
that
though
Gods
will
consequent
and
will
of
good
pleasure
,
bee
euer
accomplished
vndoubtedly
;
yet
is
his
will
antecedent
and
will
of
signe
,
oftentimes
neglected
and
left
vndone
.
Of
the
former
wil
,
the
prophet
speaketh
in
these
words
;
whatsoeuer
pleased
the
Lord
,
Esay
.
46.
verse
10
Psal.
135.
ver.
6.
that
did
he
in
heauen
and
in
earth
,
and
in
the
Sea
,
and
in
all
the
depthes
.
And
the
Apostle
saith
:
for
who
hath
resisted
his
will
?
Of
the
latter
,
we
haue
many
examples
in
the
holie
Scriptures
.
First
,
Rom.
9.
ver.
19
God
commanded
Pharao
by
Moses
to
let
his
people
go
,
but
Pharao
would
not
obey
.
Secondly
,
Exod.
4.
ver.
22
Math.
23.
ver.
37
God
would
haue
gathered
the
Iewes
togither
,
euen
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
1.
Tim.
2.
v.
4
but
they
would
not
haue
it
so
.
Thirdly
,
God
would
haue
all
men
to
be
saued
,
as
Paul
beareth
witnesse
;
and
yet
we
know
by
the
holy
gospel
,
that
the
greater
part
shal
be
damned
.
Mat.
20.
ver.
16
I
say
thirdly
,
that
Gods
will
mentioned
in
S.
Paule
,
and
now
obiected
against
my
resolution
;
is
only
voluntas
signi
(
his
will
of
signe
:
Voluntas
signi
non
beneplaciti
.
)
and
not
voluntas
beneplaciti
(
his
will
of
good
pleasure
:
)
and
therefore
it
can
neuer
be
effectually
concluded
out
of
this
text
,
(
which
hitherto
hath
euer
been
reputed
the
strong
bulwarke
of
poperie
,
and
either
dissembled
or
lightly
passed
ouer
by
the
grauest
writers
;
)
that
the
pastors
of
the
visible
church
alwaies
teach
the
trueth
,
and
neuer
swarue
from
the
same
.
Thus
more
plainly
for
the
simple
and
ignorant
sort
.
When
the
apostle
saith
,
Ephes.
4.
v.
14.
that
God
placed
pastors
and
doctors
in
the
church
,
that
the
people
be
not
carried
away
with
false
doctrine
;
he
neither
meaneth
that
the
pastors
shall
alwaies
infallibly
teach
the
trueth
,
nor
that
the
people
shall
alwaies
constantly
embrace
the
truth
.
I
proue
it
,
because
the
apostle
speaketh
indefinitely
and
indifferently
,
of
all
teachers
and
of
al
hearers
,
of
al
shepheardes
and
of
all
sheepe
,
neither
excepting
one
nor
other
;
and
yet
both
ye
know
and
we
know
,
that
many
preachers
preach
false
doctrine
,
Marke
this
well
for
Christes
sake
.
and
that
many
hearers
embrace
the
same
.
Whereupon
it
followeth
necessarily
,
that
if
the
Apostle
meant
as
ye
woulde
haue
him
to
meane
;
then
Christes
intent
and
purpose
shoulde
be
frustrate
indeede
,
which
yet
is
it
that
your selues
impugne
.
The
apostle
therfore
meaneth
only
this
,
to
declare
voluntate
signi
,
what
he
would
haue
his
shepheards
and
sheepe
to
doe
;
albeit
voluntate
beneplaciti
,
the
same
be
not
euer
accomplished
.
This
my
explication
of
S.
Paules
meaning
,
is
confirmed
not
only
by
the
holy
Scripture
,
but
also
by
the
expresse
testimonies
of
renowmed
popish
writers
.
Touching
the
holy
Scripture
;
First
,
it
is
euident
,
that
God
would
haue
al
men
saued
,
for
so
saith
the
apostle
:
Deus
vult
omnes
homines
saluos
fieri
.
1.
Tim.
2.4
Gods
wil
is
,
that
all
men
shal
be
saued
,
and
come
to
the
acknowledging
of
the
trueth
.
Whereby
we
see
,
that
Gods
wil
and
intent
is
to
saue
all
:
and
yet
doe
we
know
assuredly
,
that
al
shal
not
be
saued
.
Mat.
20.
ver.
17
For
the
gospel
saith
plainly
:
Multi
vocati
,
pauci
verò
electi
.
Manie
are
called
,
but
few
are
chosen
.
Secondly
,
it
is
cleere
,
that
God
appointed
good
workes
to
this
end
,
that
men
should
walke
in
them
;
for
so
saith
holy
writ
:
Ipsius
enim
sumu●
factura
,
creati
in
Christo
Iesu
in
bonis
operibus
,
quae
praeparauit
deus
vt
in
illis
ambulemus
.
Ephes.
2.
ver.
10
For
wee
are
his
workemanship
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
And
yet
we
see
by
daily
experience
,
that
it
is
farre
otherwise
.
Thirdly
,
God
gaue
vs
his
holie
lawe
,
Exod.
18.20
.
Deut.
6.5
.
Luc.
10.28
.
Math.
22.37
.
Mar.
12.29
.
to
the
intent
that
wee
shoulde
accomplish
it
:
(
for
so
the
scripture
telleth
vs
,
and
no
papist
doth
or
can
denie
the
same
:
)
and
yet
haue
we
infallible
knowledge
out
of
the
same
scripture
,
that
none
liuing
can
keep
&
fulfil
the
law
in
al
points
.
For
if
we
could
haue
kept
the
lawe
in
al
pointes
,
Rom.
7.
per
totum
.
wee
shoulde
haue
been
iustified
by
the
obseruation
thereof
,
and
so
Chr●stes
passion
and
his
satisfaction
had
been
needlesse
.
In
all
these
places
therefore
,
and
the
like
:
Voluntas
signi
must
be
vnderstood
,
but
not
voluntas
beneplaciti
.
Touching
the
popish
Doctors
,
the
Iesuite
Bellarmine
hath
these
words
:
At
fine
dubio
singuli
episcopi
errare
possunt
,
&
aliquando
errant
,
Bellar.
lib.
2.
de
conc
.
c.
2.
&
inter
se
quandoque
dissentiunt
,
vt
nesciamus
quisnam
eorum
sequendus
sit
.
But
without
doubt
all
bishops
may
erre
seuerally
,
and
doe
erre
sometime
,
and
sometime
dissent
one
from
another
,
insomuch
that
we
cannot
tel
whom
we
should
follow
.
Out
of
which
wordes
,
I
note
first
,
that
God
who
caused
Balaams
asse
to
speake
,
Numb.
22.28
.
hath
enforced
our
Iesuite
to
confesse
the
trueth
.
I
note
secondly
,
that
there
is
no
Bishop
in
the
worlde
,
but
hee
both
may
erre
and
sometime
doth
erre
;
and
consequently
,
that
the
pope
of
Rome
is
either
no
bishop
at
all
by
his
owne
Iesuites
graunt
,
or
els
that
he
both
may
erre
,
and
doth
erre
indeed
.
Euery
bishop
may
erre
.
Which
point
I
haue
prooued
copiously
,
in
my
booke
of
Motiues
.
I
note
thirdly
,
that
by
our
Iesuites
confession
,
euery
bishop
hath
so
many
errours
,
that
the
people
cannot
tel
whom
to
follow
,
and
consequently
that
S.
Paul
meant
nothing
lesse
,
then
that
the
pastors
and
doctors
of
the
churche
,
shoulde
alwaies
teach
the
trueth
.
I
note
fourthly
,
that
since
euery
auncient
father
both
may
erre
,
and
doth
erre
,
and
that
by
popish
graunt
;
there
is
no
reason
why
the
papistes
should
vrge
vs
as
they
doe
,
to
stand
to
the
censure
of
the
fathers
in
euery
thing
.
Their
owne
Cardinall
Panormitanus
hath
these
wordes
:
Nam
in
concernentibus
fidem
▪
etiam
dictum
vnius
priuati
esset
praeferendum
dicto
papae
,
Panorm.
de
elec●
cap.
significati
.
p●ope
finem
.
si
ille
moueretur
mel●oribus
rationibus
noui
&
veteris
testamenti
,
quam
papa
.
Nec
obstat
,
si
dicatur
quod
concilium
non
potest
errare
,
quia
Christus
orauit
pro
ecclesia
sua
vt
non
deficeret
;
quia
dico
,
quod
licet
concilium
generale
repraesentet
totam
ecclesiam
vniuersalem
,
tamen
in
veritate
ibi
non
est
vera
ecclesia
vniuersalis
sed
repraesentatiue
:
quia
vniuersalis
ecclesia
constituitur
,
ex
collectione
omnium
fidelium
.
Vnde
omnes
fideles
orbis
constituunt
istam
ecclesiam
vniuersalem
,
cuius
caput
&
sponsus
est
ipse
Christus
.
Papa
autem
est
vicarius
Christi
▪
&
non
verè
caput
ecclesiae
,
vt
notat
glossa
in
Clem.
Ne
Romani
de
elect
.
quae
notabiliter
dicit
,
quòd
mortuo
papâ
ecclesia
non
est
sine
capite
,
&
ista
est
illa
ecclesia
quae
errare
non
potest
Vnde
possibile
est
,
quòd
vera
fides
Christi
remaneret
in
vno
solo
,
ita
quod
verum
est
dicere
,
quod
fides
non
deficit
in
ecclesia
.
Sequitur
:
Christus
ante
passionem
orauerat
pro
Perro
▪
vt
non
deficeret
fides
sua
,
ergo
non
dicitur
deficere
nec
etiam
errare
,
si
remanet
vera
fides
in
vno
solo
.
For
concerning
matters
of
faith
,
euen
the
iudgement
of
one
that
is
a
meere
lay
man
,
ought
to
be
preferred
before
the
sentence
of
the
pope
;
if
that
lay
person
could
bring
better
reasons
out
of
the
old
and
new
testament
,
then
did
the
pope
.
And
it
skilleth
not
if
one
say
,
that
a
councel
cannot
erre
,
because
Christ
praied
for
his
church
,
that
it
should
not
faile
.
For
I
say
,
that
although
a
general
councel
represent
the
whole
vniuersall
church
,
yet
in
trueth
there
is
not
truely
the
vniuersall
Church
,
A
lay
mans
iudgment
is
to
be
preferred
before
the
popes
.
but
representatiuely
.
For
the
vniuersall
church
consisteth
,
of
the
collection
of
all
the
faithful
.
Whereupon
all
the
faithfull
in
the
world
,
make
this
church
vniuersall
,
wherof
Christ
himself
is
the
head
.
The
pope
is
the
vicar
of
Christ
,
but
not
truely
the
head
of
the
church
,
as
noteth
the
glosse
vpon
the
Clementines
;
which
saith
notably
,
that
when
the
pope
is
dead
,
the
Church
wanteth
not
an
head
,
and
this
is
that
Church
which
cannot
erre
.
Whereupon
it
is
possible
,
that
the
true
faith
of
Christ
might
remaine
in
one
alone
,
and
so
it
may
truely
be
said
,
that
the
faith
faileth
not
in
the
church
.
Christ
before
his
passion
praied
for
Peter
,
that
his
faith
should
not
faile
;
therefore
the
church
is
not
said
to
faile
,
neither
to
erre
,
so
long
as
the
true
faith
abideth
in
one
onely
.
Out
of
these
wordes
I
note
first
,
that
by
the
opinion
of
the
great
Papist
Panormitan
,
a
meere
lay
mans
iudgement
euen
in
matters
of
faith
,
ought
to
be
accepted
and
receiued
before
the
popes
constitution
;
if
the
lay
man
bring
better
reasons
out
of
the
scriptures
,
Loe
▪
the
papistes
acknowledge
our
doctrine
.
then
the
pope
doth
.
Which
saying
doubtlesse
is
the
foundation
of
the
doctrine
,
this
day
established
in
the
church
of
England
,
&
in
all
other
reformed
churches
throughout
the
world
.
Neither
doe
we
craue
more
of
the
papistes
,
then
their
owne
doctors
will
affoord
vs
.
I
note
secondly
,
that
a
generall
councell
may
erre
,
because
it
is
not
the
catholike
or
vniuersall
church
indeed
.
I
note
thirdly
,
that
that
church
which
cannot
erre
,
is
not
the
visible
companie
of
pastors
and
doctors
,
but
the
inuisible
societie
of
all
the
faithfull
in
the
worlde
.
Where
by
(
inuisible
)
I
meane
not
,
that
any
of
the
elect
is
inuisible
in
his
corporal
consistence
,
but
that
the
vniuersall
congregation
of
the
faithfull
as
vniuersall
,
is
inuisible
:
that
is
to
say
,
that
no
one
mortall
man
seeth
or
knoweth
all
true
beleeuers
in
the
church
.
In
which
sense
is
truely
verified
the
saying
of
Elias
,
when
hee
cried
out
that
he
only
was
left
alone
.
3.
Reg
19.10
For
albeit
it
be
true
,
that
there
was
a
visible
church
in
Iudea
vnder
the
good
kinges
,
Asa
and
Iosaphat
,
3
Reg.
15
&
18.
&
22.
3.
Paral.
c.
16.
&c.
17.
euen
when
Elias
made
his
complaint
that
he
was
left
alone
:
and
although
also
that
Abdias
had
told
Elias
,
that
hee
had
hid
an
C.
prophets
by
L.
in
a
caue
,
so
as
Elias
could
not
be
ignoraunt
of
a
visible
church
in
the
worlde
;
yet
is
it
most
true
with
all
this
,
that
the
vniuersall
church
as
vniuersall
,
was
inuisible
to
Elias
;
and
that
there
were
many
thousandes
of
true
beleeuers
euen
then
in
Samaria
,
whom
●lias
neither
saw
nor
knew
.
And
therefore
did
God
answere
him
,
saying
:
I
haue
reserued
to
my selfe
seuen
thousand
men
,
which
haue
not
bowed
the
knee
to
Baall
.
Rom.
11.
v.
3.
I
note
fourthly
,
that
howsoeuer
the
visible
bishops
and
pastors
erre
,
yet
doth
not
the
vniuersal
church
erre
,
so
long
as
the
faith
remaineth
in
any
one
whosoeuer
.
I
note
fiftly
,
that
as
in
the
time
of
Elias
,
there
were
seuen
thousand
faithfull
persons
whom
he
knew
not
:
euen
so
were
there
in
those
daies
,
The
church
inuisible
among
the
papistes
.
when
Martin
Luther
began
his
reformation
,
many
thousandes
among
the
papists
that
sincerely
beleeued
the
gospel
,
whom
hee
neither
saw
nor
knew
.
The
6
replie
.
The
scripture
telleth
vs
,
that
the
church
cannot
erre
.
For
,
as
the
Apostle
saith
,
it
is
the
house
of
the
liuing
God
,
The
answere
.
I
answere
,
that
the
true
church
of
God
(
which
is
the
mysticall
body
of
Christ
)
doth
neuer
erre
wholly
and
generally
in
the
fundamentall
pointes
of
religion
,
and
such
as
are
necessary
for
our
saluation
.
I
say
first
,
(
the
true
church
of
God
)
because
the
societie
of
the
visible
pastors
,
are
not
euer
the
mysticall
members
of
Christ
.
I
say
secondly
,
(
wholly
and
generally
)
because
albeit
the
trueth
may
faile
for
a
time
in
the
pastors
of
the
church
,
yet
shall
it
neuer
perish
in
the
elect
and
true
members
thereof
.
For
though
particular
churches
may
erre
in
particular
pointes
,
yet
shall
the
whole
church
neuer
erre
,
in
the
articles
of
necessary
doctrine
.
Though
the
elect
may
erre
in
part
,
and
at
sometime
,
yet
shal
they
neuer
erre
,
Note
how
the
Church
cannot
erre
.
either
all
generally
,
or
any
one
finally
.
For
whom
and
in
respect
of
whom
,
the
church
is
rightly
called
the
pillar
of
trueth
.
This
my
exposition
is
made
good
by
the
testimonie
of
S.
Austen
,
whose
words
be
these
:
Secundam
ergo
Sabbathi
non
debemus
intelligere
nisi
ecclesiam
Christi
,
sed
ecclesiam
Christi
.
in
sanctis
,
ecclesiam
Christi
in
his
qui
scripti
sunt
in
coelo
,
ecclesiam
Christi
in
●is
qui
mundi
huius
tentationibus
non
cedunt
.
August
.
in
Psal.
47.
in
praef.
Ipsi
enim
digni
sunt
nomine
,
firmamenti
.
ergo
ecclesia
Christi
in
his
qui
firmi
sunt
,
appellata
est
firmamentum
;
quae
est
,
in
quit
,
ecclesia
dei
viui
,
columna
&
firmamentum
veritatis
.
Therefore
we
may
not
vnderstand
the
second
of
the
sabboth
to
bee
any
other
then
the
church
of
Christ
,
yet
the
church
of
Christ
in
the
saints
,
the
church
of
Christ
in
those
,
which
are
not
ouercome
with
the
tentations
of
this
wicked
world
:
for
they
are
worthy
the
name
of
firmament
;
therefore
the
church
of
Christ
is
called
the
firmament
in
those
that
are
firme
,
which
is
(
saith
hee
)
the
church
of
the
liuing
God
,
Vide
Augusti
.
lib.
7.
de
bapt.
c.
51.
tom.
6.
the
piller
and
firmament
of
truth
:
The
like
saying
hath
S.
Augustine
in
many
other
places
,
but
especially
where
he
writeth
against
the
Donatists
.
Saint
Chrysostome
expoundeth
this
place
of
the
veritie
it selfe
,
and
not
of
the
pastors
as
you
papists
doe
:
these
are
his
expresse
words
,
quippe
veritas
ecclesiae
,
&
columna
&
firmamentum
est
;
for
the
veritie
of
the
church
,
is
both
the
piller
and
the
firmament
.
And
Anselmus
holdeth
flatly
the
opinion
of
Saint
Austen
,
Chrys.
homil.
11.
in
1.
Tim.
3.
expounding
the
words
of
Saint
Paul
so
plainly
of
the
elect
,
as
no
papist
is
able
to
auoide
the
same
,
vnlesse
they
will
reiect
Anselmus
,
because
they
cannot
answere
him
:
and
yet
they
cannot
so
do
without
blushing
,
because
they
haue
hitherto
reputed
him
for
their
owne
:
these
therefore
are
his
expresse
words
.
Domus
in
qua
Deus
habitat
,
ecclesia
est
ex
multis
collecta
fidelibus
qui
variis
modis
sunt
docendi
,
The
house
in
which
God
dwelleth
,
is
the
whole
congregation
of
the
faithfull
,
who
are
to
be
taught
diuersly
:
and
the
same
church
is
in
the
perfect
a
piller
,
that
is
,
sublime
,
straight
,
inconcussible
,
supporting
and
lifting
vp
the
yonger
sort
,
and
in
the
same
perfect
,
it
is
the
firmament
of
truth
,
because
both
by
words
and
examples
it
confirmeth
in
the
hearts
of
the
weake
,
the
veritie
of
faith
and
Gods
commandements
.
Out
of
these
words
I
gather
first
,
that
the
house
of
God
,
whereof
the
Apostle
writeth
to
Timothy
,
is
(
not
the
rable
of
Popes
and
popish
prelates
)
but
the
congregation
of
the
faithfull
.
I
gather
secondly
,
that
it
is
meant
as
well
of
the
laytie
,
as
of
the
clergy
:
and
my
reason
is
founded
in
these
words
of
Anselmus
,
(
who
are
to
be
taught
;
)
for
the
pastors
ex
officio
must
teach
the
flocke
,
and
not
bee
taught
of
the
flocke
.
I
gather
thirdly
,
that
it
is
meant
specially
of
the
elect
;
&
my
ground
is
this
,
because
Anselmus
saith
,
it
is
a
piller
in
the
perfect
For
if
there
be
anie
perfection
,
it
is
doubtlesse
in
the
elect
and
none
else
.
The
Popes
owne
Doctours
▪
Syluest.
de
eccl.
§.
4.
Panormitanus
and
Syluester
doe
tell
vs
in
plaine
and
manifest
tearmes
,
that
it
is
the
whole
congregation
of
the
faithfull
that
cannot
erre
:
these
are
Syluesters
words
.
Et
sic
intellige
glossam
dicentem
,
quòd
ecclesia
quae
errare
non
potest
,
dicitur
non
papa
,
sed
congregatio
fidelium
,
quae
scilicet
tenet
fidem
quam
Petrus
cum
aliis
populis
docuit
.
And
thus
must
the
glosse
be
vnderstood
,
which
saith
,
that
the
church
which
cannot
erre
,
is
not
the
pope
,
but
the
congregation
of
the
faithfull
,
that
is
,
such
as
hold
firmely
that
doctrine
,
which
Saint
Peter
with
other
(
godly
)
people
taught
.
Panormitan
writeth
thus
,
Ecclesia
vniuersitatis
errare
non
potest
scilicet
in
fide
vel
articulis
fidei
:
Panormit
.
apud
Sylues
.
de
fide
§.
9
&
pro
hac
tantum
Christus
in
Euangelio
orauit
ad
patrem
:
in
aliis
autem
non
solum
ecclesia
particularis
,
verum
etiam
vniuersalis
,
id
est
,
collecti●
fidelium
seu
concilium
generale
,
errare
potest
.
The
church
vniuersall
cannot
erre
,
that
is
to
say
,
in
the
faith
or
in
the
articles
of
our
beliefe
:
Vide
ipsum
Panormi●
de
electione
,
cap.
significasti
.
and
for
this
church
onely
was
Christs
praier
,
when
he
prayed
to
his
father
in
the
gospel
;
yet
in
other
things
,
not
onely
the
particular
church
,
but
the
vniuersal
likewise
may
erre
,
that
is
to
say
,
the
collection
of
the
faithfull
,
or
a
generall
councell
.
Yea
,
the
Popes
own
decrees
affirme
so
much
,
to
wit
,
that
the
church
is
catholicorum
collectio
:
the
congregation
of
the
(
faithfull
)
catholickes
.
And
the
popes
own
deare
glosse
vppon
his
own
decrees
,
can.
14.
quaest.
●
can.
a
recta
,
in
glossa
.
doth
most
liuely
describe
that
church
which
cannot
erre
,
to
be
the
congregation
of
the
faithful
:
thus
is
it
there
written
in
expresse
tearmes
.
Quaero
de
qua
ecclesia
intelligas
,
quod
hic
dicitur
,
quod
non
possit
errare
si
de
ipso
papa
,
certum
est
quod
papa
errare
potest
:
respondeo
,
ipsa
congregatio
fidelium
hic
dicitur
ecclesia
,
&
talis
ecclesia
non
potest
non
esse
.
I
aske
thee
(
O
Pope
Luci
)
of
what
church
thou
vnderstandest
that
,
which
thou
tellest
vs
in
this
place
:
to
wit
,
that
the
church
cannot
erre
.
For
if
thou
vnderstandest
it
of
the
Pope
himselfe
,
it
is
verie
certaine
that
the
Pope
may
erre
.
I
answere
therefore
,
that
the
church
is
heere
taken
for
the
congregation
of
the
faithfull
,
and
such
a
church
can
neuer
erre
(
indeede
.
)
Out
of
these
words
of
Pope
Lucius
I
note
first
,
that
when
the
Pope
affirmeth
that
the
church
cannot
erre
,
then
his
own
deere
and
faithful
interpreter
answereth
roundly
,
that
that
priuiledge
is
not
granted
to
the
Pope
,
but
to
the
whole
congregation
of
the
faithfull
.
I
note
secondly
,
that
the
saide
glosse
proueth
by
sundrie
chapters
of
the
Popes
owne
cannon-law
,
that
the
Pope
both
may
erre
and
hath
alreadie
erred
,
de
facto
.
I
note
thirdly
,
that
that
church
in
which
the
truth
alwaies
abideth
,
is
the
multitude
of
the
faithfull
.
I
therefore
conclude
with
S.
Paul
,
S.
Augustine
,
Saint
Chrysostome
,
Anselmus
,
Syluester
,
Panormitanus
,
the
Popes
owne
canon-law
,
and
popish
interpreters
vpon
the
same
,
that
the
congregation
of
the
faithfull
,
is
the
piller
and
ground
of
truth
,
and
that
church
which
cannot
erre
.
The
seauenth
replie
.
Christ
promiseth
to
bee
with
his
disciples
vntill
the
worlds
end
,
but
the
Apostles
departed
hence
long
sithence
:
therfore
as
the
fathers
truely
gather
,
The
answere
.
I
say
first
,
that
your
popish
Bishoppes
of
late
yeares
are
neither
catholike
bishops
,
nor
successours
of
the
Apostles
,
as
I
haue
alreadie
proued
▪
I
say
secondly
,
that
Christ
promiseth
his
spirituall
and
inuisible
presence
,
not
onely
to
the
Apostles
for
their
time
,
but
also
to
the
congregation
of
the
faithful
til
the
worlds
ende
:
and
I
proue
it
by
the
testimonie
of
the
holy
fathers
,
Saint
Chrysostome
,
and
Saint
Augustine
;
Saint
Chrysostome
hath
these
expresse
words
.
Nam
cum
dicit
:
ecce
ego
vobiscum
sum
omnibus
diebus
vsque
ad
consummationem
seculi
,
non
ad
eos
tantummodo
loquitur
,
sed
per
eos
ad
vniuersum
prorsus
orbem
.
Chrys.
in
cap.
5●
Mat.
hom.
15.
tom.
2.
For
when
he
saith
,
behold
,
I
am
with
you
alwaies
vntil
the
ende
of
the
world
,
hee
speaketh
not
onely
to
them
,
but
to
all
doubtlesse
that
are
in
the
whole
world●
which
assertion
he
hath
in
many
other
places
of
his
works
.
Saint
Augustine
hath
words
so
important
for
this
end
and
scope
,
as
more
shall
not
neede
to
be
alleaged
.
Thus
doth
hee
write
in
flat
tearmes
;
Non
itaque
fi●
dictum
est
apostolis
,
eritis
mihi
testes
in
Hierusalem
&
in
tota
Iudaea
,
&
Samaria
,
Agu.
in
Epist.
80.
prop●
finem
.
tom
2.
pag.
238.
&
.
vsque
in
extremum
terrae
,
tanquam
ipsi
foli
quibus
tunc
loquebatur
tantum
munus
fuerint
impleturi
;
sed
sicut
eis
solis
videtur
dixisse
quod
dixit
,
ecce
ego
vobiscum
sum
vsque
in
consummationem
seculi
quod
tamen
eum
vniuersa
ecclesiae
promisisse
quae
aliis
mortentibus
,
aliis
nas●e●tibus
hic
vsque
in
seculi
consummationem
futura
est
,
quis
non
intelliga●
?
sicut
eis
&
iliud
ait
,
quod
ad
eos
omnino
non
pertinet
:
&
tamen
sic
dictum
est
,
tanquam
ad
solos
etiam
pertineret
,
cum
videritis
haec
omnia
,
scitote
quia
propé
est
in
ianu●●
:
ad
quos
enim
hoc
pertinet
,
nisi
ad
eos
qui
in
carne
tunc
erunt
,
eum
omnia
complebuntur
?
It
is
not
therefore
so
said
to
the
Apostles
,
ye
shal
be
my
witnesses
in
Hierusalem
,
and
in
al
Iurie
,
and
in
Samaria
,
&
euen
to
the
vtmost
parts
of
the
world
,
as
if
they
onely
to
whom
he
then
spoke
,
should
haue
accomplished
so
great
a
matter
;
but
as
he
seemeth
to
haue
said
onely
to
them
,
that
which
hee
said
(
in
these
words
)
behold
,
I
am
with
you
to
the
worlds
end
.
Which
thing
neuerthelesse
euery
one
perceiueth
,
that
he
spoke
it
to
the
vniuersal
church
;
which
by
the
death
of
some
,
and
by
the
birth
of
other
some
▪
shall
continue
to
the
worlds
end
;
euen
as
hee
saith
that
to
them
,
which
doth
nothing
at
all
pertaine
to
them
;
and
yet
is
it
so
spoken
as
if
it
onely
pertained
to
them
,
to
wit
,
when
y●●
shall
see
these
things
come
to
passe
,
knowe
that
it
is
neare
〈◊〉
the
doores
.
For
to
whome
doth
this
pertaine
,
but
to
those
who
shall
then
bee
liuing
,
when
all
thinges
shall
bee
accomplished
▪
In
these
words
Saint
Austen
proueth
plainly
,
that
this
obiection
wherin
the
papists
glory
so
greatly
,
make
th●
〈◊〉
for
them
:
for
(
saith
hee
)
these
words
alreadie
recited
,
one
spoken
to
the
whole
congregation
of
the
faithfull
▪
which
are
or
shall
be
to
the
worlds
end
,
and
this
Saint
Austen
sheweth
by
two
reasons
:
First
,
because
not
onely
the
Apostles
,
but
others
together
with
them
,
should
be
his
witnesses
in
Hierusalem
and
Samaria
;
albeit
Christ
spoke
that
of
them
,
touching
the
bearing
witnesse
of
him
;
as
he
spoke
this
to
them
,
concerning
his
spiritual
presence
.
And
therefore
as
hee
spoke
the
other
to
all
the
faithful
,
so
did
he
also
this
:
that
is
,
promised
his
inuisible
presence
,
not
onely
to
the
Apostles
or
pastors
of
the
church
,
but
euen
to
all
the
faithful
in
the
world
.
Secondly
,
because
Christ
spoke
that
to
his
Apostles
as
pertaining
onely
to
them
,
which
for
al
that
did
nothing
at
al
concerne
them
:
as
if
he
had
saide
;
it
is
not
a
good
reason
to
denie
Christs
presence
to
the
whole
church
,
because
hee
vttered
the
words
onely
to
the
Apostles
.
For
since
hee
spoke
that
to
the
Apostles
which
pertained
nothing
to
them
but
onely
to
others
;
much
more
might
he
speake
that
to
them
,
which
belonged
to
them
with
others
.
The
eight
replie
.
The
answere
.
I
answere
,
that
the
holy
ghost
after
Christs
ascension
taught
the
Apostles
al
truth
,
euen
such
things
as
Christ
had
reserued
;
and
that
by
reason
of
their
●uditie
and
imperfection
in
concei●●●g
heauenly
doctrine
:
yet
those
things
so
reserued
,
and
the
truth
so
taught
was
nothing
else
,
but
a
manifest
explication
of
the
selfe
same
veritie
,
which
they
in
briefe
before
had
heard
.
For
the
holy
ghost
did
coyne
no
new
doctrine
,
The
holy
ghost
●aught
no
new
●octrine
,
but
onely
reuealed
●he
true
sense
of
such
things
●s
the
Apostles
did
not
vnder●●and
.
nor
reueale
anie
new
articles
of
faith
:
but
onely
taught
the
Apostles
the
true
s●nse
of
Christs
words
,
which
before
for
their
dulnesse
,
they
were
not
able
to
perceiue
which
sense
they
being
directed
by
the
instinct
of
the
holy
ghost
,
deliuered
to
the
whole
world
;
first
,
by
word
,
and
afterward
by
writing
.
Al
this
I
proue
by
two
euident
demonstrations
:
first
because
Christ
himself
doth
so
expound
himself
,
in
these
words
folowing
He
shal
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
which
I
haue
told
you
:
which
saying
must
bee
wel
noted
,
Iohn
.
14
vers.
26.
because
the
latter
words
are
a
plaine
declaration
of
the
former
;
as
if
Christ
had
said
:
all
things
which
the
holy
ghost
shall
teach
the
apostles
after
my
departure
,
It
is
the
selfe
same
doctrine
but
more
plainly
declared
.
are
no
newe
doctrine
,
but
the
very
same
things
which
they
heard
before
of
me
,
and
they
differ
onely
in
this
,
that
the
Apostles
doe
more
plainely
vnderstand
them
,
by
the
assistance
of
the
holy
ghost
.
Secondly
,
because
the
best
learned
popish
doctors
,
do
holde
the
same
opinion
.
For
Melchior
Canus
hath
these
words
:
Nec
vllas
in
fide
nouas
reuelationes
ecclesia
habet
:
Canus
de
locis
lib.
3.
c.
4.
for
the
church
hath
no
new
reuelations
in
matters
of
faith
.
Thus
saith
Christ
himselfe
,
and
thus
teacheth
their
owne
doctour
,
and
yet
would
the
papists
enforce
vs
,
daily
to
admit
new
doctrines
from
the
church
of
Rome
.
The
ninth
replie
.
Peter
is
the
rocke
of
the
church
,
against
which
hell-gates
shall
neuer
preuaile
:
vers
.
18.
therfore
Saint
Peters
successors
can
neuer
erre
.
The
answere
.
I
answere
,
that
not
Saint
Peter
,
but
the
confession
which
he
made
,
is
that
rocke
of
the
church
,
against
which
hell
gates
shal
not
preuaile
.
And
this
is
not
my
opinion
onely
,
but
Saint
Beda
,
Saint
Austen
,
Saint
Chrysostome
,
Saint
Hylarie
,
and
sundrie
verie
learned
papists
,
doe
teach
the
same
doctrine
constantly
.
These
are
Saint
Austens
wordes
:
Tu
es
Petrus
,
&
super
hanc
petram
quam
confessus
es
,
Aug.
de
verb.
Dom.
ser.
13.
super
hanc
petram
quam
cognouisti
dicens
,
tu
es
Christus
filius
Dei
viui
,
aedificabo
ecclesiam
meam
.
Id
est
,
super
meipsum
filium
Dei
viui
,
aedificabo
ecclesiam
meam
:
super
me
edificabo
te
,
non
me
super
te
:
thou
art
Peter
(
saith
Christ
)
and
vppon
this
rocke
which
thou
hast
confessed
,
vpon
this
rocke
which
thou
hast
acknowledged
,
These
are
most
plaine
words
.
saying
:
thou
art
Christ
the
sonne
of
the
liuing
God
,
will
I
build
my
church
,
that
is
,
vpon
my selfe
the
sonne
of
the
liuing
God
will
I
build
my
church
,
vppon
my selfe
will
I
build
thee
,
not
my selfe
vpon
thee
.
Saint
Chrysostome
writeth
thus
:
Columnae
quidem
,
quoniam
virtute
sua
ecclesiae
robur
sunt
:
Chrys.
serm
de
p●nt
.
tom
▪
3.
fundamentum
,
quòd
in
confessione
insorum
fundata
est
ecclesia
,
dicente
domino
:
Tu
es
Petrus
,
&
super
hanc
petram
fundabo
ecclesiam
meam
.
The
Apostles
are
the
pillers
,
because
by
their
vertue
they
are
the
strength
of
the
Church
:
they
are
the
foundation
,
because
the
Church
is
built
in
their
confession
;
when
the
Lorde
saieth
:
thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
church
.
Loe
,
this
text
vpon
which
the
Papists
build
their
popish
primacie
,
is
vnderstood
of
all
the
Apostles
,
not
of
Peter
alone
;
neither
is
the
church
built
vpon
any
of
their
persons
,
but
vpon
the
ioynt
confession
of
them
all
:
Saint
Bede
holdeth
the
same
opinion
.
for
Peter
made
the
confession
in
the
name
of
them
all
,
as
Saint
Chrysostome
truely
saith
,
which
confoundeth
the
Papists
vtterly
.
S.
Hylarie
hath
these
words
:
Haec
fides
ecclesiae
fundamentum
est
:
Hila●
.
de
Trinit.
lib.
6.
P.
103.
per
hanc
fidem
,
infirmae
aduersus
eam
sunt
portae
inferorum
:
haec
fides
regni
caelestis
habet
claues
:
this
faith
is
the
foundation
of
the
church
:
by
this
faith
hell
gates
shall
not
preuaile
against
it
;
this
faith
hath
the
keyes
of
heauen
.
The
receiued
popish
glosse
vpon
this
text
,
doth
vnderstand
by
the
rocke
,
Peters
faith
,
and
the
confession
which
he
made
.
Panormitan
and
Syluester
both
being
great
papists
,
Gloss.
in
mat
.
16.
See
Panormitan
,
de
electione
,
cap.
significasti
.
are
of
the
same
opinion
.
The
tenth
replie
.
Christ
prayed
for
Peter
,
that
his
faith
should
neuer
faile
:
therefore
the
Pope
cannot
erre
.
Luke
.
22.
ver
,
32.
The
answere
.
I
say
first
,
that
the
Popes
faith
both
may
faile
,
and
hath
failed
de
facto
,
as
I
haue
proued
at
large
in
my
booke
of
Motiues
.
I
say
secondly
,
that
the
insuffiencie
of
this
consequent
is
vnfolded
,
in
many
places
of
this
chapter
.
I
say
thirdly
,
that
as
Christ
prayed
for
Peter
,
so
did
he
also
for
the
rest
of
the
Apostles
,
&
for
the
whole
church
.
And
this
I
do
not
barely
say
,
but
I
wil
proue
it
by
the
verdicte
of
the
holy
fathers
,
as
also
of
your
own
doctors
:
&
first
by
Christ
Iesus
his
own
declaration
.
Concerning
your
Pope
,
all
wise
men
in
the
world
worthily
deride
you
papists
,
for
your
vaine
,
ridiculous
,
and
fabulous
conceits
,
of
his
faith
.
For
first
the
truth
enforceth
you
to
grant
(
as
I
haue
proued
in
my
Motiues
)
that
your
Pope
may
holde
false
opinions
in
matters
of
faith
,
either
sitting
in
his
chaire
,
or
walking
in
his
garden
,
or
looking
about
him
in
his
Bel-vidêre
,
or
riding
on
his
white
palfrey
,
or
lying
in
his
bed
waking
,
or
at
the
table
eating
,
or
while
he
giueth
pardons
and
Iubilees
.
Secondly
,
that
hee
may
vtter
the
same
errour
and
false
faith
,
secretly
to
his
friends
.
Thirdly
,
that
he
may
publish
the
same
in
his
Extrauagants
,
Epistles
,
and
printed
bookes
.
Which
3.
grants
sufficiently
ouerthrow
your
popes
supposed
priuilege
,
if
nothing
else
could
be
said
against
the
same
.
Three
grants
of
the
papists
do
vterly
ouerthrow
the
popes
supposed
priuiledge
.
Concerning
Peters
faith
,
it
is
certaine
,
that
Christ
prayed
as
well
for
al
the
elect
as
for
Peter
,
and
directed
his
words
not
to
Peter
,
as
to
one
priuat
man
,
but
as
to
one
representing
the
whole
church
:
and
consequently
,
whatsoeuer
Christ
said
or
did
touching
Peters
faith
,
must
perforce
bee
vnderstoode
of
the
faith
of
the
whole
church
;
which
,
as
is
proued
,
shall
neuer
faile
indeede
.
This
being
once
made
good
,
your
mightie
obiection
(
wherin
ye
glorie
much
,
)
wil
bee
of
no
force
at
all
.
My
first
reason
is
contained
in
Christs
owne
words
,
which
are
these
:
Ioh.
27.
vers.
9
I
pray
not
for
the
worlde
,
but
for
them
which
thou
hast
giuen
mee
,
for
they
are
thine
.
In
which
words
it
is
cleare
,
that
Christ
praieth
onely
for
Peter
,
but
for
al
his
disciples
as
wel
as
for
him
;
and
he
sheweth
the
equitie
of
his
petition
,
by
sundrie
reasons
.
First
because
hee
prayeth
for
Gods
friends
.
Secondly
,
because
he
prayeth
for
Gods
elect
.
Thirdly
,
because
of
the
vnspeakeable
vnion
,
betweene
his
father
and
himselfe
.
Fourthly
,
because
he
is
glorified
in
them
,
&
so
is
his
father
also
.
Fiftly
,
because
they
are
enuironed
with
many
tentations
of
this
wicked
world
.
Ioh.
17.
vers.
20.
Againe
,
Christ
saith
,
I
pray
not
for
these
only
,
but
for
them
also
,
that
shall
beleeue
in
me
through
their
word
.
In
which
words
his
former
praier
which
seemed
to
be
made
for
his
disciples
only
is
nowe
extended
to
all
the
faithfull
vntil
the
worlds
ende
,
a
sentence
doubtlesse
replenished
with
all
solace
,
towardes
vs
and
the
whole
Church
of
God
,
as
which
is
the
onely
foundation
of
our
saluation
,
to
witte
,
that
Christ
did
no
lesse
pray
for
vs
,
then
he
did
for
his
owne
apostles
.
And
this
reason
is
confirmed
in
an
other
place
,
where
Christ
promiseth
to
be
among
those
that
are
gathered
in
his
name
,
Matt.
18.19
,
20.
though
they
be
but
two
in
number
.
Which
words
(
as
our
Iesuite
Bellarmine
doth
grant
)
are
meant
aswel
of
the
Laicall
as
Ecclesiasticall
sort
.
The
second
reason
.
My
second
reason
is
grounded
vpon
the
interpretation
of
the
ancient
fathers
.
S.
Austen
hath
these
expresse
words
;
Et
Petro
dicit
,
Aug.
in
quaest.
mixtis
.
q
75.
to
.
4
Ecce
Satanas
expostulauit
vt
vos
ventilet
sicut
triticum
,
ego
autem
rogaui
pro
te
,
vt
non
deficiat
fides
tua
,
&
tu
tandem
conuersus
,
confirma
fratres
tuos
.
Quid
ambigitur
?
pro
Petro
rogabat
,
&
pro
Iacobo
&
Ioanne
non
rogabat
vt
caeteros
taceam
?
manifestum
est
in
Petro
omnes
contineri
,
quia
&
in
alio
loco
dicit
,
ego
pro
his
rogo
,
quos
mihi
dedisti
pater
,
&
volo
vt
vbi
ego
sum
,
&
ipsi
sint
mecum
.
And
he
saith
to
Peter
,
Behold
,
sathan
hath
desired
to
winnow
you
as
wheat
,
but
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
;
therefore
thou
once
conuerted
,
confirme
thy
brethren
.
What
doubt
is
there
?
Did
hee
pray
for
Peter
,
and
did
he
not
also
pray
for
Iames
and
Iohn
,
to
say
nothing
of
the
rest
?
It
is
plaine
,
that
in
Peter
all
the
rest
are
meant
,
because
hee
saith
in
an
other
place
:
I
pray
for
these
,
O
Father
,
which
thou
hast
giuen
mee
,
and
desire
that
they
may
be
with
mee
where
I
am
.
Orig.
homil.
●
.
in
Matth
,
Origen
,
who
liued
manie
yeeres
afore
saint
Austen
,
affirmeth
in
a
large
discourse
vpon
saint
Matthew
,
that
all
things
spoken
of
Peter
touching
the
church
and
the
keyes
,
are
to
be
vnderstoode
of
all
the
rest
.
And
the
collection
of
Origen
is
euident
,
euen
by
natural
reason
:
For
if
Christ
prayed
not
as
well
for
the
rest
as
for
Peter
,
of
small
credite
were
a
great
part
of
the
holy
scripture
.
An
argument
insoluble
.
A
reason
doubtlesse
insoluble
for
all
papists
in
the
worlde
.
For
if
they
coulde
faile
in
their
faith
,
they
could
also
faile
in
their
writing
:
and
yet
that
they
could
not
so
faile
,
was
by
vertue
of
Christs
prayer
.
The
third
reason
.
My
third
reason
is
the
flatte
opinion
and
constant
doctrine
of
great
learned
papists
.
Panormitanus
was
their
skilful
Canonist
,
their
religious
abbot
,
and
their
renowmed
archbishop
:
and
consequently
,
his
authority
must
needs
gall
and
confound
them
all
,
Panorm.
apud
Syluest.
de
fide
§.
9.
de
conc
.
§.
3
his
wordes
are
these
;
Et
pro
hac
tantùm
Christus
in
euangelio
orauit
ad
patrem
,
ego
rogaui
prote
.
And
for
this
(
he
meaneth
the
vniuersall
church
)
Christ
onely
prayed
to
his
father
in
the
gospel
,
when
he
saide
;
I
haue
prayed
for
thee
that
thy
faith
faile
not
.
Behold
here
(
gentle
Reader
)
and
yeelde
thine
indifferent
censure
.
When
Christ
(
saith
the
great
papist
Panorm.
)
prayed
that
Peters
faith
should
not
faile
,
hee
prayed
for
the
faith
of
the
vniuersall
church
,
whose
faith
shal
neuer
faile
indeede
.
The
place
is
worthie
to
be
noted
.
And
the
said
Panormitan
prooueth
his
opinion
directly
,
by
many
texts
of
the
popes
Canon
law
.
de
Elect.
cap.
significasti
.
Alphonsus
à
Castro
a
religious
popish
Carthusian
hath
these
wordes
;
Non
dubitamus
an
haereticum
esse
,
&
papam
esse
,
Alphons
.
lib.
1.
de
haeres
.
c.
4.
coire
in
vnum
possint
,
infra
:
Non
enim
credo
aliquem
esse
adeo
impudentem
papae
assentatorem
vt
ei
tribuere
hoc
velit
,
vt
nec
errare
,
nec
in
interpretatione
sacrarum
literarum
hallucinari
possit
:
Wee
doubt
not
,
whether
one
man
may
be
a
pope
and
an
heretike
both
together
.
For
I
beleeue
there
is
none
so
shamelesse
a
flatterer
of
the
Pope
,
that
will
ascribe
this
vnto
him
,
that
he
can
neither
erre
,
nor
be
deceiued
in
the
exposition
of
the
scriptures
.
The
eleuenth
reply
.
All
Christs
sheepe
are
committed
to
Peter
,
Ioh
,
21.
vers.
16
and
consequently
to
the
pope
,
Ergo
The
answer
.
I
say
first
,
that
the
bishop
of
Rome
is
not
saint
Peters
suc●essor
,
and
I
haue
already
prooued
it
effectually
.
I
say
secondly
,
that
all
Christs
sheepe
were
committed
to
all
the
apostles
in
like
manner
.
For
Christ
gaue
all
his
apostles
charge
and
authoritie
,
to
go
into
all
the
worlde
,
and
to
teach
all
nations
.
Which
answer
saint
Austen
sheweth
excellently
,
in
the
person
of
saint
Peter
to
be
accomplished
:
his
owne
words
are
these
;
Ecclesiae
catholicae
personam
sustinet
Petrus
,
&
cùm
ei
dicitur
,
August
.
de
agon
.
Christ
c.
30.
to
.
3.
ad
omnes
dicitur
:
amas
me
?
pasce
oues
meas
.
Peter
representeth
the
person
of
the
church
catholique
,
and
when
it
is
said
to
him
,
it
is
said
to
all
:
Louest
thou
me
?
Feede
my
sheepe
.
Loe
,
the
popish
bulwarke
is
battered
downe
.
CHAP.
III.
Of
the
marriage
of
priests
and
ministers
of
the
church
.
The
first
Proposition
.
AL
Ministers
which
are
not
papists
,
nor
subiect
to
the
lawes
and
rules
of
Poperie
,
may
lawfully
marry
,
euen
by
the
doctrine
of
the
Church
of
Rome
:
albeit
the
vulgar
sorte
of
Papists
,
most
bitterly
exclaime
against
the
same
.
I
proue
it
,
because
all
such
ministers
are
meere
lay
men
,
by
the
iudgement
of
the
church
of
Rome
:
Let
the
seely
vulgar
papists
note
well
this
proposition
.
which
church
for
all
that
,
onely
debarreth
persons
ecclesiasticall
,
from
the
freedome
of
honourable
wedlocke
.
This
probation
is
so
euident
,
as
no
learned
papist
can
or
will
denie
the
same
.
Peruse
the
end
of
the
seauenth
proposition
following
,
and
it
will
satisfie
thee
in
all
respects
.
The
second
Proposition
.
Marriage
was
lawfull
for
all
priests
and
other
ministers
of
the
church
,
during
all
the
time
of
the
olde
Testament
.
This
proposition
is
cleere
,
to
all
such
as
diligently
reuolue
the
holie
Bibles
;
neither
doe
I
know
any
learned
papist
,
that
by
worde
or
writing
denyeth
the
same
.
For
the
holie
prophet
Ieremie
was
the
son
of
Helkiah
,
Ierem.
1.1
.
1.
Sam.
1.
vers.
3.
Exod.
18.1
,
&
2.
who
was
one
of
the
priests
that
were
at
Anathoth
.
Hophni
and
Phinehas
were
the
sonnes
of
Heli
the
priest
,
Sephora
was
the
daughter
of
Iethro
the
priest
of
Midian
:
and
Saint
Iohn
Baptist
was
the
sonne
of
Zacharias
the
priest
,
to
whome
the
angell
of
God
was
sent
to
bring
him
glad
tidings
.
The
tidings
were
these
,
that
Elizabeth
his
wife
should
beare
him
a
sonne
,
Luc.
1.
vers.
8
,
9
,
13
,
14
,
18
,
19.
albeit
she
was
barren
,
and
well
stricken
in
age
.
And
he
receiued
the
message
while
he
was
occupied
in
prayer
,
and
in
burning
of
incense
at
the
right
side
of
the
al●are
.
Whereby
it
clearely
appeareth
,
how
acceptable
the
marriage
of
priests
was
then
in
Gods
sight
.
For
first
,
Saint
Iohn
was
a
very
holie
man
,
and
the
precursor
of
our
Sauiour
Christ
.
Secondly
,
Zacharias
and
Elizabeth
his
wife
were
both
iust
,
and
walked
in
Gods
commaundements
without
reproofe
.
Thirdly
,
the
angell
of
God
was
sent
to
Zacharias
,
to
tell
him
that
his
wife
should
conceiue
and
beare
him
a
sonne
.
Fourthly
,
this
message
was
brought
him
euen
then
,
when
he
executed
his
priestly
function
.
All
which
circumstances
well
obserued
,
do
proue
vndoubtedly
,
that
the
marriages
of
priests
are
honourable
in
Gods
sight
.
The
third
Proposition
.
Marriage
is
lawfull
for
priests
and
other
ministers
of
the
church
,
euen
now
in
the
time
of
the
new
testament
.
Where
by
the
word
(
priests
)
I
vnderstand
all
such
as
are
admitted
to
preach
Gods
worde
,
and
to
administer
the
holy
sacraments
.
This
proposition
may
be
prooued
,
by
many
waightie
and
important
reasons
.
First
,
because
no
text
in
the
new
Testament
can
be
alleadged
,
which
debarreth
the
ministers
thereof
from
the
benefite
of
marriage
graunted
in
the
olde
.
If
any
Papist
will
say
that
there
is
some
such
text
in
the
new
testament
,
let
him
shew
that
text
,
and
wee
will
beleeue
him
.
In
the
meane
season
,
hee
must
pardon
vs
,
if
wee
giue
not
credite
to
his
words
.
Secondly
,
because
the
apostle
prooueth
in
two
seuerall
places
,
that
all
priests
may
be
married
.
Where
,
what
I
meane
by
priests
,
is
already
shewed
.
The
first
place
is
that
reason
which
Saint
Paule
maketh
to
Timothie
,
and
is
contained
in
these
wordes
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
Bishop
therefore
must
be
vnreproueable
,
the
husband
of
one
wife
.
1.
Tim.
3.
vers
2.
This
text
of
holy
scripture
(
if
it
be
throughly
marked
)
doeth
plainely
conuince
,
that
it
is
lawfull
for
a
Bishop
to
marry
.
Let
vs
therefore
exactly
examine
the
true
meaning
and
sense
thereof
.
The
Papists
to
maintaine
their
diabolicall
doctrine
of
single
life
,
would
rack
this
text
to
those
wiues
,
which
bishops
had
before
they
were
admitted
to
ecclesiasticall
function
,
A
shameful
wresting
of
the
holy
scripture
.
but
that
is
a
forced
and
violent
exposition
,
contrary
to
the
true
meaning
of
the
apostle
.
For
Saint
Paule
among
other
vertues
conuenient
for
a
Bishoppe
,
requireth
this
for
one
,
that
hee
bee
not
coupled
to
more
wiues
then
one
at
once
.
Nneither
is
it
possible
to
imagine
any
other
true
sense
,
of
this
present
text
.
For
first
,
it
is
not
of
necessitie
,
that
a
bishop
haue
a
wife
;
and
yet
doth
the
Apostle
say
,
that
hee
must
be
the
husband
of
one
wife
.
For
both
they
and
wee
agree
in
this
,
that
one
may
be
a
lawfull
bishop
,
and
yet
liue
vnmarried
.
Againe
,
the
apostle
speaketh
in
the
present
tence
(
must
be
the
wife
:
)
and
not
,
(
must
haue
been
the
wife
)
so
that
the
glosse
of
the
papistes
must
needes
be
false
,
who
expound
the
wordes
,
of
the
time
already
past
.
Thirdly
,
the
Apostles
wordes
must
needes
be
verified
,
of
mariage
in
some
sense
.
But
first
,
it
cannot
be
meant
of
mariage
already
past
,
because
the
verbe
is
of
the
time
present
.
Again
,
it
cannot
be
meant
of
the
necessitie
of
marriage
,
because
a
Bishop
may
lawfully
liue
vnmarried
.
The
true
meaning
of
S.
Paul
.
Therefore
thirdly
,
this
must
needes
be
the
true
meaning
thereof
:
to
wit
,
that
a
bishop
may
marry
if
he
list
,
but
yet
not
haue
many
wiues
at
one
and
the
same
time
,
as
the
Iewes
and
the
Gentiles
had
.
And
to
this
exposition
doe
accord
not
only
S.
Chrysostome
and
Theophilact
,
but
also
their
owne
deere
Cardinall
Caietane
.
Chrysost.
in
1.
Tim.
c.
3.
hom.
10.
S.
Chrysostome
hath
these
expresse
wordes
;
Non
hoc
veluti
sanciens
dicit
,
quasi
non
liceat
absque
vxore
episcopum
fieri
sed
eius
rei
modum
constituens
.
Iudaeis
quippe
licitum
erat
etiam
secundo
matrimonio
iungi
,
&
duas
itidem
simul
habere
vxores
;
honorabiles
enim
nuptiae
.
Behold
how
the
fathers
and
scriptures
agree
with
priests
marriage
.
He
saith
not
this
,
meaning
to
establish
a
law
,
as
though
none
could
be
a
bishop
,
who
hath
not
a
wife
;
but
his
purpose
is
,
to
appoint
a
measure
in
that
behalfe
.
For
the
Iewes
might
not
only
be
twise
married
,
but
also
haue
two
wiues
at
once
.
For
marriage
is
an
honourable
thing
.
The
apostle
therefore
speaketh
against
Polygamie
.
Hier.
in
cap.
1.
ad
Tit.
Yea
,
S.
Hierome
confesseth
that
sundry
writers
expound
this
place
,
against
the
Polygamie
of
the
Iewes
.
The
same
S.
Chrysostome
in
another
place
,
hath
these
golden
words
;
Chrysost.
in
2.
c
ad
Titum
,
hom.
2
Obstruere
prorsus
intendit
haereticorum
ora
qui
nuptias
damnant
,
ostendens
eam
rem
culpâ
carere
,
imo
ita
esse
pretiosam
,
vt
cum
ipsa
etiam
possit
quispiam
ad
sanctum
episcopatus
solium
s●buehi
.
The
Apostle
intendeth
to
confound
the
heretiques
,
that
condemne
marriage
;
declaring
that
it
is
faultlesse
,
and
a
thing
so
pretious
,
as
a
man
may
with
it
be
promoted
to
the
holy
function
of
a
bishop
.
Thus
saith
S.
Chrysostome
,
whose
wordes
are
so
plaine
and
pithie
,
as
no
papist
is
able
to
wrest
and
writhe
them
to
serue
his
turne
.
For
first
,
Note
well
what
is
here
said
.
S.
Chrysostome
prooueth
marriage
to
be
honourable
and
holy
,
against
the
heretickes
that
condemned
it
,
and
that
because
a
Bishoppes
function
is
honourable
and
holie
,
who
for
all
that
may
bee
a
married
man
.
Which
argument
were
vaine
and
friuolous
,
if
Saint
Chrysostome
should
speake
of
a
Bishops
marriage
,
while
he
was
a
meere
lay
man
.
For
hereupon
would
it
follow
necessarily
,
that
tyrannie
,
persecution
,
adultery
,
and
murder
,
should
be
honourable
,
aswell
as
honest
wedlocke
.
I
prooue
it
,
The
probation
conuinceth
.
because
no
disparitie
can
be
giuen
betweene
S.
Chrysostomes
reason
▪
and
this
of
mine
.
For
first
;
as
the
function
of
a
bishop
is
honourable
,
so
is
the
function
of
an
Apostle
,
so
is
the
function
of
a
prophet
.
Againe
,
as
a
married
man
may
be
a
bishop
,
so
may
a
persecutor
of
Christes
church
be
an
apostle
,
for
S.
Paul
was
both
:
so
may
an
adulterer
,
so
may
a
murderer
be
an
holy
prophet
:
for
good
king
Dauid
was
all
three
.
Thirdly
,
as
tyrannie
is
a
great
sin
,
●lbeit
once
a
tyrant
may
afterward
become
an
apostle
:
and
as
adultery
and
murder
be
greeuous
crimes
,
although
once
an
adulterer
and
once
a
murderer
may
afterward
bee
an
holy
prophet
;
euen
so
doubtlesse
,
marriage
may
be
an
vnlawfull
thing
;
albeit
once
a
married
man
,
may
afterward
be
an
holy
bishop
.
And
so
S.
Chrysostome
coulde
not
well
conclude
marriage
to
be
lawful
,
because
once
a
married
man
may
be
a
Bishop
.
Answere
,
O
Seminarie
priestes
,
or
els
recant
your
doctrine
.
S.
Chrysostome
saith
yet
further
,
that
euen
with
it
,
eumeâ
,
with
holie
wedlocke
,
one
may
be
made
a
bishop
;
euen
while
hee
is
a
married
man
.
For
as
the
father
and
the
sonne
,
so
also
the
husband
and
the
wife
be
relatiues
and
correlatiues
,
whose
nature
is
(
as
all
Logicians
graunt
)
to
place
and
displace
,
be
and
not
be
,
liue
and
die
all
at
once
.
For
so
soone
as
a
man
beginneth
to
be
a
father
,
so
soone
hath
he
a
childe
;
and
so
soone
as
hee
ceaseth
to
haue
a
childe
,
so
soone
ceaseth
he
to
be
a
father
,
although
he
still
remaine
a
man
.
And
euen
so
is
it
with
the
husband
and
the
wife
.
Adde
hereunto
,
that
S.
Chrysostome
should
not
say
,
(
with
wedlocke
,
)
but
,
(
after
it
,
)
if
he
meant
as
the
papistes
woulde
haue
him
to
doe
.
I
therefore
conclude
,
that
if
S.
Chrysostome
meane
not
of
a
Bishoppes
marriage
,
during
the
very
time
hee
is
a
bishop
,
Theoph.
in
hunc
loc●m
.
his
argument
is
vaine
and
friuolous
.
And
in
this
argument
,
Theophilactus
subscribeth
to
S.
Chrysostome
.
The
second
place
is
that
reason
,
which
S.
Paule
maketh
to
the
Corinthians
,
and
is
conteined
in
these
wordes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
1.
Cor.
9.
v.
5.
Haue
we
not
power
to
leade
about
a
sister
,
a
wife
,
aswel
as
the
rest
of
the
apostles
,
and
as
the
brethren
of
the
Lorde
and
Cephas
?
By
this
it
appeareth
manifestly
,
(
if
it
be
well
marked
,
)
that
S.
Peter
and
other
of
the
apostles
were
married
;
and
that
they
did
leade
their
wiues
about
with
them
,
The
popish
exposition
of
this
place
,
is
ridiculous
.
when
they
went
abroad
preaching
the
holy
gospel
.
For
first
,
the
Greeke
worde
in
the
originall
,
signifieth
a
wife
as
well
as
a
woman
.
Secondly
,
the
word
(
carrying
about
)
argueth
a
certaine
interest
and
right
,
in
the
partie
that
is
carried
about
.
Thirdly
,
it
had
been
a
very
scandalous
thing
,
that
the
apostles
being
single
men
,
shoulde
carry
strange
women
about
with
them
.
Fourthly
,
this
place
cannot
be
vnderstoode
of
riche
matrones
;
because
such
women
would
haue
relieued
the
apostles
,
and
not
haue
suffered
them
to
be
chargeable
to
their
auditors
:
and
yet
doth
the
apostle
here
speake
of
such
women
,
as
were
relieued
by
the
preaching
of
the
Gospel
.
Fiftly
,
if
the
Greeke
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
be
not
here
taken
for
a
wife
,
but
for
a
woman
,
it
must
needes
be
a
vain
and
childish
addition
,
because
euery
sister
is
a
woman
.
Sixtly
,
because
S.
Cl●ment
,
and
Eusebius
Caesariensis
,
expound
this
place
of
S.
Paules
wife
,
Euseb.
hist.
lib.
3.
secundum
.
Ruffi
.
and
not
of
any
other
woman
.
Iohannes
Christophorsonus
,
a
great
papist
,
alledgeth
S.
Clements
wordes
,
out
of
Eusebius
in
this
maner
.
Clemens
deinceps
apostolos
qui
matrimonium
contraxisse
reperiuntur
,
Euseb.
lib.
3
hist.
cap.
24.
secundum
Christophor
.
en●merat
,
ídque
contra
eorum
sententiam
,
qui
nuptias
tollere
abrogareque
instituerent
Numinquit
sunt
apostolos
improbaturi
:
Petrus
enim
&
Philippus
,
liberos
procrearunt
.
Philippus
filias
viri
collocauit
in
matrimonium
.
Paulus
etiam
non
veretur
in
quadam
epistola
,
contugis
suae
mentionem
facere
;
quam
eò
minime
secum
circumduxit
,
quò
facilius
liberiusque
suo
fungeretur
ministerio
.
Clement
afterward
reckoneth
the
apostles
,
who
are
knowne
to
haue
been
married
men
;
and
that
against
their
opinion
,
who
endeuoured
to
abrogate
and
take
away
marriage
.
Will
they
(
saith
he
)
condemne
the
apostles
?
for
both
Peter
and
Philip
begat
children
,
and
Philip
bestowed
his
daughters
vpon
husbandes
in
marriage
.
Paul
also
blusheth
not
in
one
of
his
Epistles
,
to
make
mention
of
his
wife
▪
Phil.
cap.
4.
v.
3
whom
he
woulde
not
carrie
about
with
him
,
to
the
end
hee
might
preach
the
gospel
more
freely
.
See
the
first
proposition
following
.
The
first
obiection
.
It
is
cleere
,
that
S.
Paul
would
not
marry
his
owne
sister
;
and
therefore
the
woman
he
speaketh
of
,
could
not
be
his
wife
.
The
answere
.
I
answere
,
that
the
names
of
brother
and
sister
in
the
primitiue
church
,
were
proper
to
the
faithfull
and
true
beleeuers
.
Sundrie
wiues
also
in
those
daies
,
were
of
a
dissonant
religion
from
their
husbands
.
S.
Paule
therefore
to
shew
his
wife
to
be
a
christian
,
and
a
true
beleeuer
,
calleth
her
a
sister
.
As
if
he
had
said
,
the
woman
I
speake
of
,
is
not
only
my
wife
,
but
withall
a
christian
and
a
true
beleeuer
.
The
2.
obiection
.
These
women
that
S.
Paul
speaketh
of
,
were
not
the
wiues
of
the
apostles
,
but
cer●aine
deuout
women
,
that
followed
the
Apostles
for
zeale
of
the
gospel
;
as
we
reade
of
many
women
that
followed
Christ
,
and
did
not
thereby
commit
any
scandall
at
all
.
The
answere
.
I
say
first
,
that
the
women
S.
Paule
speaketh
of
,
were
the
wiues
of
the
apostles
as
I
haue
proued
.
I
say
secondly
,
that
it
is
one
thing
to
follow
voluntarily
,
as
the
women
did
our
sauiour
Christ
;
and
another
thing
to
be
led
about
,
as
were
the
women
of
whom
the
apostle
speaketh
.
I
say
thirdly
,
that
it
was
an
vsual
and
ordinary
thing
▪
aswell
for
women
as
for
men
,
to
resort
to
Hierusalem
,
whither
these
women
followed
Christ
.
I
say
fourthly
,
that
these
wom●n
were
many
togither
,
and
went
in
the
company
of
their
husbandes
and
neighbours
;
and
so
they
could
not
be
subiect
to
any
scandal
at
al.
But
if
the
Apostles
were
single
men
,
and
went
into
seuerall
partes
of
the
worlde
,
and
led
single
women
about
with
them
,
so
must
they
then
needes
be
subiect
vnto
scandall
;
vnlesse
they
were
,
as
is
said
,
their
lawfull
wiues
indeed
.
I
say
fiftly
,
that
if
they
were
old
women
,
they
could
not
endure
the
labours
of
so
painfull
and
long
iournies
.
The
4.
proposition
.
Marriage
was
deemed
lawful
for
all
sortes
of
people
;
aswel
for
ecclesiasticall
persons
as
others
:
&
that
for
many
hundreth
yeares
togither
,
after
Christes
glorious
ascension
into
heauen
.
This
proposition
I
prooue
many
waies
;
First
,
because
Peter
,
Iames
,
Paul
,
Philip
,
and
the
rest
of
the
apostles
,
were
all
married
,
as
is
already
prooued
.
Secondly
,
because
sundrie
of
the
holy
fathers
,
Greg.
Nazianz.
Orat.
de
funer
.
Pat.
orat
.
28.27
.
had
wiues
and
children
.
S.
Gregory
Nazianzene
was
a
bishops
sonne
,
and
admitted
to
the
pastorall
charge
by
his
father
in
his
life
time
.
S.
Cheremon
the
bishop
of
Nicopolis
in
Egypt
,
was
a
married
man
and
a
stout
confessor
.
For
both
he
and
his
wife
being
wel
stricken
in
year●s
,
Eusebius
hist.
lib.
6.
ca.
31.
Chrysost.
in
oratione
de
Philog
.
fled
from
persecution
to
a
mountaine
in
Arabia
;
from
whence
they
neither
returned
,
neither
were
after
that
seene
of
any
man
.
S.
Philogonius
so
highly
commended
by
S.
Chrysostome
,
was
a
married
bishop
,
and
had
a
daughter
.
S.
Spiridion
,
who
wrought
wonderfull
myracles
in
his
life
time
,
Socrates
hist.
lib.
1.
cap.
8.
Hist
trip
.
lib.
1.
cap.
10.
was
the
bishop
of
Cyprus
,
and
a
married
man
;
he
had
a
daughter
Irene
by
name
:
who
being
full
of
pietie
and
sanctimonie
of
life
,
died
a
virgine
.
This
married
bishop
liued
about
350.
yeares
after
Christ
.
Hist.
trip
.
lib.
6.
cap.
14.
Niceph.
lib.
10.
cap.
10.
Eupsychius
the
bishop
of
Caesaria
was
a
married
man
,
and
soone
after
his
marriage
martyred
for
Christ
Iesus
.
For
(
as
Nicephorus
and
Cassiodorus
report
in
their
ecclesiasticall
histories
)
he
was
put
to
death
,
being
as
yet
in
manner
a
new
married
man
.
Thirdly
,
because
the
Popes
owne
canon
lawe
telleth
vs
,
that
many
Popes
were
the
sons
of
priests
,
to
wit
Bonifacius
,
Agapitus
,
Theodorus
,
Syluerius
,
Foelix
,
Hosius
,
Gelasius
,
Deusdedit
;
and
many
others
.
But
perhaps
our
papists
will
say
,
that
all
these
were
bastards
,
Dist.
56
cap.
O●●us
.
and
answer
with
their
glosse
,
that
vitium
tollitur
per
successionem
,
the
fault
is
taken
away
by
succession
.
Oh
,
Dist.
56.
cap
Cenom●ncus
.
that
al
these
Popes
aforenamed
were
legitimate
children
,
because
in
those
dayes
Popes
and
Bishops
might
marrie
lawfully
.
Which
assertion
,
proueth
exactly
my
proposition
.
Fourthly
,
because
many
councels
haue
decreed
this
veritie
;
and
the
Apostles
themselues
in
their
canons
,
haue
set
down
this
decree
.
Episcopus
,
aut
presbyter
,
aut
diaconus
,
Can.
6.
Apostol.
vxorem
suam
praetextu
religionis
non
abiicito
:
si
abiicit
,
segregator
à
communione
;
si
perseuerat
,
deponator
:
Let
neither
Bishop
,
nor
Priest
,
nor
Deacon
,
put
away
his
wife
vnder
pretence
of
religion
:
if
hee
so
doe
,
let
him
be
excommunicate
;
if
he
cont●●ue
,
let
him
be
deposed
.
Out
of
these
words
I
note
first
,
that
in
the
dayes
of
the
Apostles
,
it
was
lawfull
for
Bishoppes
,
Priests
,
and
Deacons
to
haue
wiues
.
I
note
secondly
,
that
if
either
Bishop
,
priest
,
or
Deacon
,
shoulde
put
away
his
wife
vnder
pretence
of
(
holynesse
or
)
religion
;
for
that
his
offence
,
hee
ought
to
bee
excommunicated
.
I
note
thirdly
,
that
if
the
Bishoppe
,
priest
,
or
Deacon
,
would
not
receiue
his
wife
againe
,
whome
he
had
put
away
vnder
pretence
of
holinesse
,
(
which
the
Pope
this
day
so
straitly
commaundeth
,
)
then
such
Priest
,
Bishoppe
,
and
Deacon
,
ought
to
bee
depriued
of
his
liuing
.
I
note
fourthly
,
that
these
Canons
how
soeuer
they
be
indeede
,
are
highly
magnified
of
the
papists
,
and
therefore
must
they
of
necessitie
,
be
a
forceable
testimonie
against
them
.
In
the
councell
of
Ancyra
it
was
decreed
,
that
the
deacons
,
who
in
the
time
of
their
orders
saide
they
woulde
marrie
,
shoulde
continue
still
in
the
ministerie
,
Con.
Ancyr.
can.
10.
euen
after
the
celebration
of
their
marriage
.
Where
note
,
that
this
councell
was
holden
about
three
hundred
and
eight
yeeres
after
Christs
incarnation
.
Anno.
Dom.
308
The
councel
of
Gangra
accursed
him
,
that
thought
a
married
priest
might
not
minister
the
holy
communion
.
Conc.
Gangr
.
cap.
4.
Sozome●
.
ib.
3.
cap.
13.
The
third
councell
of
Constantinople
(
the
sixt
generall
synode
so
called
)
decreed
,
that
Priests
,
Deacons
,
and
subdeacons
,
Conc.
Constan●in
3.
can.
13.
should
continue
with
their
lawfull
wiues
,
and
bege●te
children
,
at
al
such
time
&
times
,
as
they
were
not
in
actual
execution
of
the
ministerie
:
The
councel
confesseth
that
they
hold
against
the
Church
of
Rome
.
albeit
they
knew
the
church
of
Rome
to
haue
another
custome
.
This
famous
generall
councel
was
holden
about
the
yere
of
our
Lord
681.
where
were
present
two
hundred
eightie
and
nine
bishops
:
al
which
though
so
many
in
number
,
Anno.
Dom.
681
and
liuing
so
manie
yeeres
after
Christ
,
confessed
neuerthelesse
,
that
the
marriage
of
Priests
was
a
lawfull
thing
.
The
fift
Proposition
.
Note
the
eight
proposition
in
the
third
building
.
The
prohibition
of
marriage
in
ecclesiastical
persons
,
is
not
onely
against
Gods
holy
ordinance
,
but
withall
,
the
flat
doctrine
of
the
deuill
.
The
former
part
of
this
proposition
,
I
proue
sundrie
waies
:
First
,
1.
Cor.
7.
vers.
2
Saint
Paul
willeth
euerie
man
to
haue
his
wife
,
and
euery
woman
to
haue
her
husband
,
and
that
for
this
end
and
purpose
,
to
auoid
fornication
.
Out
of
which
words
I
note
first
,
that
where
euerie
man
is
named
,
there
doubtlesse
no
man
is
excepted
.
I
note
secondly
,
that
marriage
is
a
soueraigne
medicine
against
fornication
,
and
therefore
ought
to
be
vsed
of
all
such
,
as
finde
themselues
grieued
with
that
disease
.
And
consequently
,
since
that
disease
is
as
well
incident
to
persons
ecclesiasticall
as
secular
,
the
medicine
is
as
necessarie
and
as
lawful
for
the
one
sort
,
as
it
is
for
the
other
.
For
which
cause
Paphnutius
spake
openly
in
the
councel
of
Nice
,
that
it
was
vnlawfull
to
debarre
Bishops
and
Priests
from
their
wiues
,
but
hereof
more
at
large
heereafter
.
Secondly
,
S.
Paule
hauing
commended
the
estate
of
the
vnmarried
and
widowes
,
1.
Cor.
7.
〈…〉
.
as
more
conuenient
and
profitable
;
doth
forthwith
wish
those
that
cannot
abstaine
,
to
vse
the
remedie
of
marriage
.
And
hee
yeeldeth
this
reason
,
because
it
is
better
to
marrie
then
to
burne
.
Thirdly
,
marriage
is
honourable
among
all
,
and
the
vndefiled
bed
;
but
whoremongers
and
adulterers
God
wil
iudge
.
Hebr.
1●
.
vers
.
●
▪
Out
of
which
words
I
note
first
,
that
since
marriage
is
honourable
in
all
sorts
of
men
,
it
ought
not
to
be
blamed
in
persons
ecclesiasticall
,
vnlesse
happily
which
the
Apostle
perceiued
not
,
their
function
taketh
from
them
the
nature
of
men
.
I
note
secondly
the
antithesis
,
which
the
Apostle
here
maketh
,
for
as
adulterie
shal
be
punished
in
all
sorts
of
people
none
at
all
excepted
,
euen
so
must
marriage
bee
honourable
in
all
sorts
,
no
one
or
other
exempted
from
the
same
.
And
where
the
wound
is
common
to
all
,
Haymo
in
〈◊〉
Locum
.
there
the
medicine
must
not
be
applied
onely
to
some
few
:
For
as
Haymo
gathereth
learnedly
,
adulterers
are
therefore
iustly
punished
,
because
the
remedie
of
wedlocke
is
granted
to
them
:
nowe
if
this
learned
writer
(
who
liued
aboue
700
yeeres
agoe
,
)
conclude
effectually
out
of
S.
Paul
,
as
euerie
indifferent
reader
will
say
hee
doth
,
then
doubtlesse
must
it
folow
necessarily
,
that
either
ecclesiastical
persons
may
as
lawfully
marrie
as
others
;
or
else
that
they
cannot
bee
so
iustly
punished
for
fornication
,
as
other
men
ought
to
be
.
This
illation
is
so
euident
,
Note
well
thi●
illation
▪
as
none
with
right
reason
will
denie
the
same
Fourthly
,
Saint
Paul
confesseth
plainely
,
that
hee
hath
no
authoritie
to
command
single
life
or
verginitie
;
1.
Cor.
7.
vers.
25
therefore
the
Pope
chalengeth
greater
authoritie
then
the
Apostle
,
when
he
commandeth
to
abstaine
from
marriage
.
Fiftly
,
Christ
appointeth
marriage
for
all
such
as
are
neyther
eunuches
made
by
men
,
nor
by
the
impotencie
of
nature
,
Mat.
19.
ver.
12
nor
by
the
gift
of
continencie
;
but
the
pope
chargeth
them
that
are
eunuches
no
way
,
to
abstaine
from
marriage
solemnely
:
therefore
the
popes
commaundement
is
against
Gods
holy
ordinance
.
Theodoretus
confirmeth
this
point
,
in
these
words
;
Theodoret.
in
1
▪
Timoth.
4.
Rectè
autem
posuit
illud
,
prohibentium
contrahere
matrimonium
.
Neque
enim
celibatum
ac
continentiam
vituperat
sed
eos
accusat
qui
lege
lata
ea
sequi
compellunt
:
He
put
that
rightly
,
forbidding
to
marry
:
he
blameth
not
single
life
&
continencie
,
but
accuseth
them
that
by
positiue
lawes
,
compel
to
put
such
things
in
execution
.
This
lawe
therefore
of
the
pope
is
intollerable
.
For
which
cause
saint
Clemens
auoucheth
them
to
do
iniury
to
nature
,
Clem.
Alexand.
in
paedagog
.
lib.
2.
cap
,
10.
that
will
not
vse
wedlocke
for
procreation
of
children
.
The
latter
parte
of
this
proposition
the
apostle
setteth
downe
so
plainely
,
as
it
is
needelesse
to
say
any
more
in
that
behalfe
.
These
are
Saint
Paules
owne
wordes
:
But
the
spirit
speaketh
euidently
,
that
in
the
latter
times
,
some
shall
depart
from
the
faith
,
●
.
Tim.
4.1
,
2
,
3
and
shall
giue
heede
vnto
spirites
of
errour
,
and
doctrines
of
deuilles
,
which
speake
lies
through
hypocrisie
,
and
haue
their
consciences
burned
with
an
hote
yron
,
forbidding
to
marry
,
and
commanding
to
abstaine
from
meats
.
In
these
wordes
it
is
very
cleere
,
that
saint
Paul
termeth
the
prohibition
of
marriage
and
of
meates
;
the
flat
doctrine
of
the
deuill
.
For
,
after
hee
had
declared
wherein
the
mysterie
of
true
religion
consisteth
,
which
is
taught
in
the
true
church
of
Christ
:
Prohibition
of
marriage
is
the
doctrine
of
An●●christ
.
hee
foorthwith
giueth
euident
markes
of
the
mysterie
of
iniquitie
,
which
is
maintained
in
the
false
church
of
Antichrist
,
in
whose
synagogue
the
highest
points
of
religion
are
the
prohibition
of
marriage
and
of
meates
.
And
who
seeth
not
this
day
,
this
to
bee
the
state
of
the
church
of
Rome
?
as
in
which
church
they
are
specially
,
and
in
a
manner
onely
reputed
religious
,
who
obey
the
prohibition
of
marriage
and
also
of
meates
.
And
it
will
not
helpe
the
Papistes
to
say
,
as
their
woonted
manner
is
;
that
they
neither
prohibite
marriage
generally
,
nor
as
an
vnlawfull
thing
.
For
first
,
saint
Paul
speaketh
not
generally
of
marriage
,
but
of
the
precise
marriage
of
Bishoppes
,
Priests
,
and
Deacons
.
This
doe
I
prooue
,
because
so
soone
as
hee
had
declared
the
duetie
of
Bishoppes
,
Priestes
,
and
Deacons
,
with
their
wiues
and
children
;
by
and
by
in
the
beginning
of
the
next
chapter
,
hee
addeth
;
that
in
the
latter
dayes
marriage
shall
bee
prohibited
,
by
the
doctrine
of
the
deuill
.
Where
the
worde
(
But
)
doeth
effectually
insinuate
;
that
he
speaketh
precisely
of
the
marriage
of
ecclesiasticall
persons
by
him
aboue
named
.
Againe
,
the
words
(
Forbidding
and
Commanding
)
argue
authoritie
in
them
that
restraine
marriage
:
and
so
it
partaineth
not
onely
to
the
old
heretikes
,
the
Manichees
,
the
Tatians
,
the
Eucratites
,
the
Marcionists
,
the
Patritians
,
and
the
Apostolickes
,
but
much
more
to
the
late
Popes
of
Rome
,
who
strictly
commaunde
the
whole
world
to
abstaine
from
that
,
whereof
God
himselfe
hath
granted
the
lawfull
vse
.
For
what
is
to
bee
extolled
aboue
God
,
2.
Thes.
2.
ver
4.
if
not
to
alter
and
chang
his
holie
words
?
Bishops
,
Priests
and
Deacons
,
haue
alwaies
beene
married
in
the
East
church
,
euen
from
our
Sauiour
Christ
,
vntill
these
our
dayes
.
This
I
proue
by
the
testimonie
of
the
sixt
generall
councell
of
Constantinople
;
where
289.
Bishoppes
were
assembled
,
in
the
yeare
of
our
Lorde
677.
In
the
thirteenth
canon
of
this
famous
councill
,
three
speciall
things
are
decreed
:
First
,
that
Priests
,
Deacons
,
and
subdeacons
,
may
haue
the
lawfull
vse
of
wedlocke
,
at
such
times
as
they
do
not
execute
the
ministerie
.
Secondly
,
this
councell
excommunicateth
all
those
Priests
and
Deacons
,
that
after
their
orders
put
away
their
former
wiues
vnder
pretence
of
religion
.
Thirdly
,
it
excommunicateth
all
such
as
labour
to
separate
Priests
and
Deacons
,
from
the
vse
and
companie
of
their
wiues
.
And
after
all
this
,
this
great
synode
addeth
this
worthie
and
memorable
obseruation
,
to
witte
,
Small
account
of
the
church
of
Rome
.
that
they
haue
thus
decreed
,
albeit
the
lawes
of
Rome
be
otherwise
.
Where
I
note
by
the
way
,
that
so
many
learned
bishoppes
contemned
the
vsurped
primacie
of
the
church
of
Rome
.
I
proue
it
secondly
,
by
the
verdict
of
their
owne
canon
law
,
which
is
the
flatte
opinion
of
Pope
Vrban
,
as
their
owne
Gratian
telleth
vs
,
his
expresse
words
are
these
.
Cum
ergo
ex
sacerdotibus
nati
,
Dist.
56.
cap.
Cenomanens
.
in
summos
pontifices
supra
legantur
esse
pro●oti
;
non
sunt
intelligendi
de
fornicatione
,
sed
de
legitimis
coniugiis
nati
,
quae
sacerdotibus
ante
prohibitionem
vbique
licita
erant
,
&
in
orientali
ecclesia
vsque
hodie
eis
licere
probantur
.
When
therefore
wee
reade
,
that
the
sonnes
of
Priests
are
made
Popes
,
wee
must
not
vnderstand
bastardes
,
but
sonnes
borne
in
honest
marriage
,
which
marriage
was
euery
where
lawfull
for
Priests
,
before
the
(
late
)
prohibition
,
and
is
also
lawfull
this
day
in
the
East
Church
,
for
which
cause
the
late
councell
of
Florence
,
left
the
marriage
of
Priests
to
the
free
election
of
the
Greekes
.
Yea
,
their
owne
deare
Fryer
,
and
graue
archbishoppe
Antoninus
,
Antoninus
.
p.
2.
Tit.
11.
ca.
2.
§.
9
confirmeth
the
same
in
these
words
;
Quia
Graci
etiam
in
sacerdotio
coniugio
vtuntur
.
For
the
Greekes
ioyne
the
vse
of
matrimonie
,
euen
with
the
priesthood
.
Priests
were
married
for
the
space
of
400.
yeares
after
Christ
.
Bishops
,
Priests
,
and
Deacons
,
were
likewise
married
in
the
West
and
Latin
church
,
for
the
space
almost
of
foure
hundred
yeares
,
without
any
prohibition
at
all
.
And
afterward
in
some
places
,
for
many
hundreth
yeeres
.
This
is
the
probation
.
After
that
Christ
hadde
granted
marriage
for
all
men
,
appointing
such
to
vse
it
,
for
an
wholsome
medicine
,
as
wanted
the
gift
of
continencie
;
after
that
Saint
Paul
had
pronounced
freely
,
marriage
to
bee
honourable
in
all
sorts
of
men
;
after
that
the
Apostles
had
decreed
,
that
neither
Bishops
,
Priests
,
nor
deacons
,
shoulde
leaue
the
companie
of
their
wiues
vnder
pretence
of
religion
;
after
that
many
holy
Bishops
,
priests
,
and
deacons
,
had
liued
laudably
in
the
Church
,
and
had
vsed
the
honest
hel●
of
holy
wedlocke
aboue
three
hundreth
,
eightie
and
fiue
yeares
,
(
al
which
I
haue
alreadie
proued
;
)
then
one
Syricius
aduaunced
to
the
popedome
,
in
the
yeare
of
Christ
385.
seduced
by
Satan
,
published
wicked
doctrine
,
and
prohibited
marriage
as
an
vnlawfull
thing
.
Anno
dom.
385
Which
matter
because
it
is
verie
impor●ant
,
and
the
wordes
of
our
holy
father
the
pope
so
blasphemous
,
as
hardly
anie
will
beleeue
him
to
haue
so
written
,
Videtu
dist.
8●
.
cap.
proposuist
.
&c.
plurimos
.
but
hee
that
readeth
the
same
;
I
will
alleage
his
wordes
at
large
.
Thus
therefore
doth
hee
write
in
expresse
tearmes
.
Quod
dignum
,
&
pudicum
,
&
honestum
est
,
suademus
,
vt
sacerdotes
&
Leuitae
cum
suis
vxoribus
non
coeant
,
quia
in
ministerio
diuino
quotidianis
necessitatibus
occupantur
:
ad
Corinthios
namque
sic
Paulus
scribit
,
Syritius
in
Epistola
ad
Aphric
.
tom.
1.
conc
.
Abstinete
vos
vt
vacetis
orationi
:
si
ergo
Laicis
abstinentia
imperatur
,
vt
possint
deprecantes
audiri
;
quanto
magis
sacerdos
vtisque
omni
momento
paratus
esse
debet
munditiae
puritate
securus
,
ne
aut
sacrificium
offerat
,
aut
baptizare
cogatur
?
quisi
contaminatus
est
carnali
concupiscentia
,
quid
faciet
?
excusabitur
?
qua
conscientia
exaudiri
se
credit
?
cum
dictum
sit
,
omnia
munda
mundis
,
coinquinatis
autem
&
infidelibus
nihil
mundum
.
Qua
d●re
hortor
,
moneo
,
rogo
,
tollatur
hoc
opprobrium
quod
potest
iure
etiam
gentilitas
accusare
.
Infra
:
qui
autem
in
carne
sunt
,
Deo
placere
non
possunt
.
Wee
councell
that
,
that
is
meete
,
chast
and
honest
;
that
Priests
and
deacons
haue
no
copulation
with
their
Wiues
,
because
they
haue
daylie
businesse
in
the
diuine
ministerie
,
for
Paul
writeth
thus
to
the
Corinthians
;
doe
yee
abstaine
,
that
ye
may
giue
your selues
to
prayer
.
If
therefore
Lay
men
be
commanded
to
abstaine
,
that
they
may
be
heard
when
they
pray
,
how
much
more
ought
a
Priest
alwaie
to
be
readie
in
the
puritie
of
cleanelinesse
,
lest
either
hee
offer
sacrifice
,
or
bee
constrained
to
baptize
?
who
if
hee
be
pulluted
with
carnall
concupiscence
,
what
shall
hee
doe
?
shall
hee
bee
excused
?
With
what
conscience
doth
hee
thinke
to
bee
heard
?
when
it
is
saide
,
all
things
are
cleane
to
the
cleane
,
but
to
the
polluted
and
infidelles
nothing
is
cleane
.
Wherefore
I
exhort
,
admonish
,
and
require
,
that
this
rebuke
bee
taken
away
,
which
euen
the
Gentils
may
iustly
reproue
:
for
they
that
are
in
the
flesh
,
cannot
please
God
.
Out
of
these
words
of
our
disholy
Syricius
,
I
note
first
,
that
when
hee
came
to
his
popedome
hee
founde
Priests
and
Deacons
married
:
which
I
gather
out
of
these
wordes
(
cum
suis
vxoribus
,
with
their
wiues
.
)
I
note
secondly
,
that
in
his
time
,
Priests
and
Deacons
,
hadde
the
vse
of
holy
wedlocke
,
and
begatte
children
:
which
I
gather
out
of
these
wordes
,
(
vt
sacerdotes
&
Leuitae
cum
suis
vxoribus
non
coeant
,
that
Priests
and
Deacons
haue
not
copulation
with
their
Wiues
)
For
if
Priests
and
Deacons
hadde
then
abstained
from
copulation
with
their
Wiues
,
Pope
Syritius
found
priests
married
when
he
came
to
the
popedome
.
hee
needed
not
to
haue
forbidden
the
same
.
I
note
thirdely
,
that
for
the
space
of
three
hundreth
eightie
fiue
yeeres
(
for
so
long
after
Christ
was
Syritius
)
Bishoppes
,
Priests
,
and
Deacons
were
married
without
controlement
.
I
note
fourthly
,
that
this
Syritius
tearmeth
holy
wedlocke
,
the
pollution
of
carnall
concupiscence
;
which
I
gather
out
of
these
wordes
,
Si
contaminatus
est
carnali
concupiscentia
,
quid
faciet
?
If
he
be
polluted
with
carnal
concupiscence
,
what
shal
he
do
?
●
.
Tim.
●
.
1
,
2
,
3.
I
adde
hereunto
,
that
this
is
the
flat
doctrine
of
the
diuell
;
and
saint
Paul
is
my
witnes
therein
.
I
note
fiftly
,
that
hee
calleth
wedlocke
such
a
vice
,
as
the
Gentiles
may
iustly
reprooue
.
Which
I
gather
out
of
these
wordes
,
Quod
potest
iure
etiam
Gentilitas
accusare
,
which
the
Gentiles
may
iustly
accuse
.
I
note
sixtly
,
that
wedlocke
is
such
a
carnall
thing
,
as
one
cannot
please
God
in
the
same
.
Which
I
gather
out
of
these
words
,
Qua
conscientia
exaudiri
se
credit
▪
With
what
conscience
doth
he
thinke
to
be
heard
?
Out
of
these
wordes
also
,
Qui
autem
in
carne
sunt
,
Behold
here
the
●lat
doctrine
of
●euilles
.
Deo
placere
non
possunt
:
but
they
that
are
in
the
flesh
,
cannot
please
God
.
For
these
are
the
weightie
reasons
;
by
which
,
and
through
which
,
our
holy
father
Syritius
,
would
disswade
Bishops
and
priestes
from
holy
wedlocke
:
to
wit
,
because
marriage
is
vncleanenesse
,
filthtenesse
,
carnall
concupiscence
;
because
married
men
can
not
bee
heard
of
God
;
because
married
men
can
not
please
God
:
which
to
haue
onely
recited
,
is
a
sufficient
confutation
.
The
probation
of
the
second
●art
of
the
pro●osition
.
I
say
in
my
position
,
that
after
the
wicked
prohibition
of
Syritius
,
priests
were
afterward
married
in
some
places
for
many
hundreth
yeeres
.
And
I
prooue
the
same
:
First
,
because
two
hundred
and
sixe
yeeres
after
pope
,
Dist.
28.
cap.
de
●yracus
.
vrbis
.
Pelagius
the
second
was
content
to
admit
the
bishop
of
Syracusa
,
although
hee
were
a
married
man
,
and
had
a
wife
and
children
.
Neither
was
that
Bishop
then
vrged
to
forsake
the
vse
of
holy
wedlocke
.
Panorm.
de
cleri●is
coniugatis
,
●ap
.
Cum
olim
.
For
as
cardinall
Panormitan
telleth
them
,
experience
teacheth
their
prohibition
of
marriage
to
be
most
wicked
,
as
which
enforceth
their
priests
to
sinne
greeuously
by
vngodly
copulation
,
whereas
they
might
liue
chastely
with
their
owne
wiues
.
Their
owne
Polidore
singeth
the
same
song
;
both
their
expresse
wordes
shall
be
alleadged
in
the
ende
of
the
next
chapter
.
Dist.
28.
cap.
de
Syracus
.
Their
owne
Gratianus
in
the
before
named
distinction
,
doeth
inferre
out
of
Pope
Pelagius
his
wordes
in
this
manner
:
Siue
ergo
presbyter
,
siue
diaconus
,
siue
subdiaconus
fuerit
;
apparet
,
quod
in
praefatis
ordinibus
constituti
,
licitè
matrimonio
vti
possunt
.
Whether
therefore
he
be
priest
,
deacon
,
or
subdeacon
,
it
is
cleare
,
that
such
as
are
within
the
aforenamed
orders
,
may
lawfully
haue
the
vse
of
matrimonie
.
Out
of
these
words
of
Gratianus
,
who
was
a
papist
,
and
a
great
fauourer
of
the
pope
;
I
inferre
against
the
doctrine
of
the
pope
,
that
priestes
,
Deacons
,
and
Subdeacons
,
may
not
onely
bee
married
,
but
euen
while
they
be
married
,
haue
the
vse
of
holie
wedlocke
,
which
is
a
point
doubtlesse
,
verie
well
woorthie
the
obseruation
.
To
this
testimonie
of
Gratianus
,
the
papistes
cannot
possibly
frame
any
answere
,
vnlesse
they
will
crie
,
fire
and
faggot
,
for
their
owne
Doctour
.
I
prooue
it
secondly
,
because
Pope
Nicholas
,
who
liued
aboue
three
hundred
yeeres
after
Pelagius
,
was
so
farre
from
disquieting
married
priests
,
Dist.
28.
cap.
vit.
that
when
the
Bulgarians
complained
of
that
fault
so
supposed
,
hee
perswaded
them
to
be
content
,
and
not
to
dishonour
their
married
priestes
.
This
the
Reader
shall
finde
to
bee
so
,
in
the
popes
owne
Canon
lawe
.
I
prooue
it
thirdly
,
because
the
constitution
of
Pelagius
was
of
force
in
Sicilia
,
onely
three
yeeres
before
the
popedome
of
Gregorie
the
first
.
Which
was
more
then
two
hundred
yeeres
,
after
the
popedome
of
Syritius
.
Thus
therefore
doth
pope
Gregorie
write
:
Ante
triennium
omnium
ecclesiarum
subdiaconi
Siciliae
prohibiti
fuerant
,
Dist.
31.
ca
pri●●
.
vt
more
Romanae
ecclesiae
suis
vxoribus
nullatenus
misceantur
;
quod
mihi
durum
atque
incompetens
videtur
,
vt
qui
vsum
continentiae
non
inuenit
,
neque
castitatem
promisit
,
compellatur
à
sua
vxore
separari
.
Three
yeeres
agoe
,
all
subdeacons
in
Sicilia
were
charged
to
forbeare
the
vse
of
holy
wedlocke
,
according
to
the
custome
of
the
Roman
church
.
Which
seemeth
to
me
a
very
hard
and
vnconuenient
thing
,
that
he
who
neither
hath
the
gift
of
continencie
,
neither
hath
vowed
chastitie
,
should
forcibly
be
separated
from
his
wife
.
Out
of
these
wordes
I
gather
first
,
that
the
lawes
of
single
life
tooke
onely
place
in
Sicilia
,
about
three
yeeres
before
the
time
of
Gregorie
the
first
.
I
gather
secondly
,
that
it
is
a
diabolicall
thing
to
compel
such
to
forbeare
marriage
,
as
neyther
haue
the
gift
of
continencie
,
neyther
yet
haue
vowed
chastitie
.
Hereupon
I
inferre
these
two
corollaries
:
first
,
that
all
Bishops
and
Ministers
in
our
churches
,
may
this
day
marry
lawfully
;
and
that
by
the
iudgement
of
pope
Gregorie
.
Secondly
,
that
the
marriage
of
all
secular
popish
priests
,
is
likewise
lawfull
;
and
that
by
the
doctrine
of
their
owne
pope
Gregory
,
because
none
of
them
are
votaries
.
For
to
the
vowe
which
they
call
annexed
,
they
are
no
more
bound
in
the
weast
church
then
in
the
east
.
And
yet
all
of
the
east
church
are
free
,
as
you
haue
heard
in
the
sixt
proposition
.
But
this
pope
was
not
constant
to
him selfe
in
this
point
of
doctrine
,
and
therefore
was
his
constitution
disanulled
by
the
sixt
generall
synode
,
Lambert
.
in
chron.
an
.
1074
In
other
countries
,
at
other
times
the
marriage
of
priests
was
abolished
.
They
were
maried
in
Germanie
aboue
1000.
yeeres
together
.
See
Lambertus
.
The
obiection
.
The
marriage
of
bishops
and
priests
was
forbidden
by
the
generall
councell
of
Nice
:
therefore
Syricius
was
not
the
first
author
thereof
,
as
who
liued
almost
100.
yeeres
after
the
same
.
The
answere
.
I
say
first
,
that
satan
,
who
goeth
about
as
a
roaring
lion
,
to
make
a
prey
of
our
soules
;
Peruse
the
first
proposition
.
laboured
busily
to
haue
his
doctrine
established
by
the
famous
councel
of
Nice
.
For
as
I
haue
proued
out
of
S.
Paul
,
the
prohibition
of
mariage
euen
in
priests
is
the
doctrine
of
the
deuill
.
I
say
secondly
,
that
God
,
who
neuer
hath
beene
,
is
,
or
will
be
wanting
to
his
church
in
necessary
points
of
doctrine
;
raised
vp
his
seruant
holy
Paphnutius
,
a
man
famous
by
manifold
miracles
in
his
life
time
:
and
that
for
this
end
&
purpose
,
that
he
might
gainsay
and
hinder
that
wicked
and
vngodly
law
,
which
the
fathers
assembled
at
Nice
,
were
about
to
bring
into
the
church
.
I
say
thirdly
,
that
Paphnutius
excited
by
the
spirite
of
God
,
stood
vp
in
the
midst
of
the
councell
,
and
cried
aloud
;
that
to
forbid
marriage
to
priestes
,
was
too
seuere
a
lawe
;
because
marriage
was
honourable
in
all
sortes
of
men
.
Sozo
.
lib.
1.
c.
22.
Thus
writeth
Cassiodorus
;
thus
writeth
Socrates
;
thus
writeth
Sozomenus
.
I
say
fourthly
,
that
the
lawe
which
the
fathers
then
thought
to
haue
made
,
was
a
new
law
,
neuer
heard
of
before
.
I
prooue
it
,
because
Socrates
hath
these
expresse
words
;
Visum
erat
episcopis
legem
nouam
in
ecclesiam
introducere
.
Socrat.
lib.
1.
c.
8.
The
bishops
thought
indeed
,
to
haue
brought
a
new
law
into
the
church
.
I
say
fiftly
,
that
the
councell
was
perswaded
with
Paphnutius
his
oration
,
and
referred
the
whole
matter
to
euery
priests
free
election
,
making
no
law
in
that
behalfe
.
For
Cassiodorus
hath
these
expresse
wordes
;
Synodusque
laudauit
sententiam
cius
,
&
nihil
ex
hac
parte
sanciuit
,
sed
hoc
in
vniuscuiusque
voluntate
,
Hist.
tripart.
lib.
2.
c.
14.
non
in
necessitate
dimisit
.
And
the
Synode
commended
his
opinion
,
and
so
decreed
nothing
in
the
matter
;
but
left
it
in
euerie
mans
election
,
to
doe
what
he
thought
good
without
compulsion
.
I
say
sixtly
,
that
Paphnutius
affirmed
the
coniugal
actes
of
priestes
with
their
wiues
,
to
be
chastitie
.
I
therefore
conclude
,
that
albeit
the
bishops
in
the
councell
of
Nice
assembled
,
woulde
indeed
haue
made
a
newe
and
straunge
lawe
against
the
marriage
of
priestes
;
Sozomen
.
&
Socrates
vbi
supra
.
yet
did
the
spirite
of
God
speaking
in
Paphnutius
,
vtterly
disswade
them
from
that
vngodly
purpose
.
The
replie
.
It
was
somtime
lawful
for
married
men
to
be
made
priests
,
(
because
in
the
beginning
necessitie
so
required
)
but
it
was
neuer
lawfull
for
priestes
to
be
married
men
;
and
therefore
Paphnutius
pleaded
only
for
the
former
,
alledging
the
old
custome
of
the
church
against
the
latter
.
The
answere
.
I
affirme
first
,
that
Paphnutius
pronounced
it
an
honourable
thing
,
euen
for
priestes
to
lie
with
their
lawfully
married
wiues
.
I
affirme
secondly
,
that
forasmuch
as
it
was
lawfull
in
those
dayes
for
Priestes
to
marry
wiues
and
to
lie
with
them
;
(
for
if
it
had
not
been
lawful
,
the
councell
would
not
haue
yeelded
to
Paphnutius
therein
)
it
must
needes
follow
,
Note
well
and
keepe
it
minde
.
that
either
the
pope
hath
power
to
alter
Gods
lawe
,
which
no
papist
will
auouch
;
or
els
that
it
is
this
day
lawfull
by
Gods
law
for
priestes
to
marry
wiues
,
and
to
haue
coniugall
actes
with
them
,
as
they
had
in
former
time
.
And
consequently
,
that
the
popes
discipline
,
is
the
flat
doctrine
of
diuels
.
I
say
thirdly
,
that
although
Socrates
and
Sozomenus
ascribe
it
to
the
old
tradition
of
the
church
,
for
vnmarried
priestes
so
to
continue
;
yet
doth
not
Cassiodorus
make
any
mention
thereof
,
in
his
Tripartite
collection
.
And
howsoeuer
Paphnutius
alledged
tradition
,
to
mitigate
the
seuere
lawes
intended
by
the
councell
;
yet
it
is
very
certaine
,
that
such
tradition
was
neither
generall
nor
diuine
.
I
prooue
it
first
,
because
otherwise
the
Greeke
church
would
haue
admitted
it
,
which
for
all
that
it
neuer
did
,
as
is
already
shewed
.
I
prooue
it
secondly
,
because
the
priestes
in
Bulgaria
were
married
in
pope
Nicholas
his
time
,
and
the
Subdeacons
of
Sicilia
vntill
the
daies
almost
of
pope
Gregorie
.
See
the
seuenth
proposition
.
I
prooue
it
thirdly
,
because
their
owne
popishe
champions
and
canon
law
,
doe
witnesse
the
same
with
me
.
For
first
,
where
the
second
councel
of
Carthage
woulde
ascribe
this
obseruation
to
the
doctrine
of
the
apostles
and
antiquitie
;
〈◊〉
4.
c.
cum
in
〈…〉
there
Gratianus
steppeth
in
and
telleth
vs
,
that
the
apostles
taught
so
by
example
,
(
but
not
by
word
.
)
Againe
,
their
owne
glosse
affirmeth
,
that
the
antiquitie
the
councell
speaketh
of
,
is
but
from
the
time
of
Syritius
:
These
are
the
expresse
wordes
of
the
glosse
(
For
I
will
neither
conceale
any
thing
that
maketh
for
them
,
neither
inuent
any
thing
of
mine
owne
braine
to
preuaile
against
them
)
A
tempore
Syritij
,
Glossa
.
dist.
84
c.
Cum
in
praeter
.
hic
vocat
antiquitatem
.
Antiquitie
here
named
is
from
the
time
of
Syritius
.
And
a
little
before
,
the
same
glosse
hath
these
memorable
wordes
;
Dicunt
,
quod
ista
capita
facta
fuerunt
ante
tempus
Gregorij
qui
introduxit
continentiam
subdiaconibus
▪
presbyteris
verò
&
diaconibus
Syricius
introduxit
Imò
dicunt
quod
olim
sacerdotes
poterant
contrahere
ante
Syricium
.
They
say
that
these
chapters
were
made
before
the
time
of
Gregory
,
who
debarred
subdeacons
of
marriage
;
b●t
Syritius
made
the
law
against
priestes
and
deacons
.
Yea
,
they
say
that
Priestes
might
of
old
time
haue
married
,
euen
till
the
of
Syritius
.
Loe
,
Pope
Syritius
the
first
man
,
that
forbad
marriage
to
priestes
.
all
this
diuelish
doctrine
against
the
marriage
of
priestes
,
began
of
pope
Syritius
by
their
owne
confession
.
Let
this
be
noted
.
I
say
fourthly
,
that
the
tradition
which
Socrates
and
Sozomenus
speake
of
,
was
by
example
,
and
not
by
doctrine
,
as
both
Gratianus
and
the
glosse
expound
them
.
For
these
are
the
expresse
wordes
of
the
glosse
;
Ergo
apostoli
docuerunt
exemplo
,
&
opere
,
&
admonitione
,
non
institutione
,
vel
constitutione
.
Therfore
the
apostles
taught
it
by
example
,
deede
,
and
admonition
,
and
not
by
any
law
or
constitution
.
And
so
the
Nycene
councel
,
maketh
in
euery
respect
against
the
papistes
.
The
6.
proposition
.
The
marriage
of
moonkes
,
and
other
votaries
is
true
and
lawfull
matrimonie
,
See
the
first
proposition
,
and
conferre
it
with
this
.
and
cannot
be
dissolued
by
the
power
of
man
.
This
proposition
consisteth
of
two
partes
,
as
is
apparant
.
Touthing
the
latter
part
,
no
power
vpon
earth
hath
authoritie
to
institute
sacramentes
,
or
to
alter
the
same
.
For
no
inferiour
hath
authoritie
ouer
his
superiour
,
no
subiect
ouer
his
Soueraigne
,
no
creature
ouer
the
creator
.
This
point
I
haue
prooued
sufficiently
,
in
my
booke
of
Motiues
.
The
difficultie
therefore
resteth
in
the
former
part
,
which
it
remaineth
that
I
prooue
.
The
papistes
assigne
two
kindes
of
vowes
;
to
wit
,
votum
simplex
ac
solenne
,
a
single
vow
,
and
a
vow
solemne
.
They
call
that
a
solemne
vow
,
which
moonkes
,
friers
,
nunnes
,
and
other
religious
persons
make
;
and
all
the
rest
,
they
repute
vowes
simple
.
This
distinction
layd
as
a
sound
foundation
,
they
erect
a
manifold
building
thereupon
,
in
maner
and
forme
following
.
The
first
building
.
Whosoeuer
marrieth
after
the
single
vow
of
continencie
,
he
or
she
sinneth
mortally
,
but
the
mariage
holdeth
,
and
is
of
force
.
Thus
teach
all
popish
doctors
with
vniforme
consent
.
Angelus
,
Rosilla
,
Calderinus
,
Couarrunias
,
Paludanus
,
Maior
,
Siluester
;
Nauarrus
,
Fumus
,
Scotus
,
Sotus
,
Aquinas
,
and
the
rest
.
I
will
only
alledge
the
wordes
of
●umus
in
the
name
of
all
,
who
writeth
in
this
manner
;
Fumus
de
matr
.
§.
55.
Secundum
impedimentum
est
votum
simplex
.
Nam
qui
vouit
castitatem
simpliciter
,
si
contrahat
,
mortaliter
peccat
,
violans
fidem
deo
datam
,
tame●
tenet
matrimonium
.
The
second
impediment
is
a
single
vow
:
for
hee
that
voweth
chastitie
simply
,
if
he
afterward
marry
,
committeth
a
mortall
sinne
in
breaking
his
promise
made
to
God
,
but
yet
the
matrimonie
holdeth
and
is
of
force
.
The
second
building
.
Euery
marriage
of
man
and
woman
made
after
the
solemne
vow
of
approoued
religion
,
is
not
only
damnable
in
the
partie
contrahent
,
but
also
void
and
of
no
force
at
all
.
This
likewise
teach
all
popish
doctors
,
Aquinas
,
Couarru●ias
,
Siluester
,
Nauarre
,
and
the
rest
.
Fumus
hath
these
wordes
.
Fumus
de
matr
.
§.
8
&
lib.
6.
de
vo●o
cap.
vnico
.
Tertium
impedimentum
est
votum
non
quodcunque
sed
solenne
religionis
approbatae
,
siue
fuerit
professio
expresse
siue
tacitè
facta
,
quia
impedit
,
ne
quis
possit
contrahere
matrimonium
,
&
si
contrahat
,
est
nullum
.
The
third
impediment
is
a
vow
;
yet
not
euery
one
,
but
the
solemne
vow
of
approoued
religion
,
whether
profession
bee
made
expressely
or
virtually
,
because
it
so
hindereth
as
none
can
marrie
;
and
if
they
doe
marry
,
such
matrimony
is
none
at
all
.
Where
note
,
that
the
papistes
call
that
only
approoued
religion
,
which
is
confirmed
by
the
pope
or
bishop
of
Rome
.
The
third
building
.
Matrimonie
euen
after
the
solemne
vow
of
religion
,
is
lawfull
and
of
force
;
so
it
be
done
by
and
with
the
popes
dispensation
.
This
doctrine
is
taught
vs
,
by
many
learned
papists
,
Antoninus
,
Richardus
,
Hugo
,
Innocentius
,
Couarruuias
,
and
by
the
reall
practise
of
sundry
popes
.
Thus
writeth
Antoninus
,
whom
I
alledge
in
the
name
of
the
rest
.
A●ton
p.
2.
tit.
11
cap
2.
§.
9.
Papa
dispensare
potest
in
statuto
concilij
vniuersalis
.
De
voto
solenni
per
professionem
etiam
patet
,
quod
licet
papa
non
possit
facere
quod
professus
non
fuit
professus
,
potest
tamen
facere
quod
non
sit
obligatus
religioni
,
&
ad
votum
religionis
;
quiae
in
omni
voto
intelligitur
,
excepta
authoritate
papae
.
Infra
;
&
communiter
canonistae
tenent
quod
papa
potest
dispensare
in
voto
solenni
religionis
,
non
quidem
tantum
vt
sit
religiosus
&
non
seruet
vota
;
sed
de
religioso
potest
facere
laicum
,
ex
magna
causa
vrgente
.
The
pope
can
dispense
,
in
the
decrees
of
a
generall
councell
.
It
is
also
cleere
,
that
he
can
dispense
in
a
solemne
vow
by
profession
.
For
although
the
pope
cannot
make
a
professed
person
not
to
haue
been
professed
,
yet
can
he
this
doe
,
What
is
it
,
that
the
pope
cannot
doe
?
that
the
professed
person
shal
neither
be
bound
to
his
religion
,
nor
to
his
vow
:
because
we
must
vnderstand
,
that
in
euery
vow
the
popes
authoritie
is
excepted
:
and
the
Canonistes
doe
commonly
holde
,
that
the
pope
can
dispense
in
the
solemne
vowe
of
religion
,
not
only
that
one
be
still
a
religious
person
and
keepe
not
his
vow
;
but
of
a
religious
person
hee
can
make
a
meere
lay
man
,
vpon
an
vrgent
cause
.
The
fourth
building
.
A
solemne
vow
hath
not
force
of
it selfe
,
and
of
it
owne
nature
,
to
dissolue
matrimonie
,
and
to
make
the
solemne
votaries
vncapable
thereof
:
but
all
the
force
and
efficacie
it
hath
therein
,
is
wholly
deriued
from
the
ordinance
of
the
church
of
Rome
.
This
teacheth
their
owne
deere
frier
,
and
reuerend
bishop
Iosephus
Angles
,
whose
doctrine
is
approoued
by
the
late
popes
of
Rome
.
Thus
therefore
doth
Iosephus
write
:
Ratio
praecisa
ob
quam
votum
solenne
dirimit
matrimonium
contrahendum
,
&
vouentes
solenniter
inhabilitat
,
Iosephus
Angl.
in
4.
s.
p.
2.
q.
de
voto
,
att
.
6.
diffic.
1.
est
ecclesiae
institutio
;
quae
vt
consanguineos
intra
quartum
gradum
,
ita
huiusmodi
personas
ad
contrahendum
inhabilitat
.
Definita
est
a
Bonifacio
8.
cap.
vnico
,
de
vo●o
in
6.
vbi
solum
constituit
Rom.
pontif
.
discrimen
inter
votum
solenne
,
&
matrimonium
.
Deinde
quia
possit
ecclesia
instituere
,
vt
in
mundo
nullum
sit
votum
solemne
matrimonium
dirimens
;
quare
voti
solennitas
est
ab
ecclesia
,
&
non
a
deo
;
ex
nullo
enim
loco
sacrae
scripturae
colligitur
inhabilitas
vouentis
solenniter
,
vt
contrahere
non
possit
.
Nam
per
traditionem
quae
fit
in
voto
solenni
,
non
est
ex
iure
diuino
&
naturali
inhabilis
vouens
adalium
statum
▪
quia
subdiaconus
&
diaconus
tradunt
se
deo
voto
solenni
castitatis
&
obedientiae
,
&
tamen
papa
cum
illis
saepissimê
dispensat
,
vt
Soto
concedit
.
The
precise
reason
,
for
which
a
solemne
vow
dissolueth
matrimonie
to
bee
contracted
,
O
wicked
church
of
Rome
?
most
happy
are
they
,
who
are
made
free
from
thy
brutish
thraldome
.
and
disableth
those
that
solemnely
vow
it
,
is
the
institution
of
the
church
(
of
Rome
,
)
which
as
it
inableth
kinsfolkes
within
the
fourth
degree
to
contract
marriage
,
so
doth
it
also
the
said
votaries
.
Bonifacius
the
eight
hath
so
defined
,
where
the
bishop
of
Rome
onely
appointeth
the
difference
,
betweene
a
solemne
vow
and
matrimonie
.
Againe
,
because
the
church
(
of
Rome
)
might
make
a
law
,
that
no
solemne
vow
in
the
worlde
should
dissolue
wedlocke
;
wherefore
the
solemnitie
of
the
vow
is
of
the
church
,
and
not
of
God
.
For
the
inabilitie
of
the
solemne
vower
,
so
as
he
cannot
marrie
,
is
not
gathered
out
of
any
place
of
the
holy
scripture
.
For
by
the
tradition
which
is
in
the
solemne
vow
,
the
person
vowing
is
not
inabled
to
another
state
,
either
by
the
law
diuine
,
or
law
of
nature
;
because
Deacons
,
and
Subdeacons
deliuer
vp
themselues
to
God
,
by
the
solemne
vow
of
chastitie
and
obedience
;
and
for
all
that
,
the
pope
often
dispenseth
with
them
,
as
Soto
graunteth
.
Nauarrus
auoucheth
constantly
,
and
without
blushing
,
that
many
popes
haue
dispensed
,
de
facto
,
with
professed
moonkes
,
and
that
in
the
way
of
marriage
;
these
are
his
wordes
:
Nauarrus
de
iudiciis
notab.
3.
p.
275.
Papa
potest
dispensare
cum
monacho
iam
professo
,
vt
contrahat
matrimonium
;
imò
de
facto
multi
papae
dispensarunt
.
The
pope
can
dispense
with
a
moonke
already
professed
,
that
he
may
become
a
married
man
.
For
many
popes
,
de
facto
,
haue
dispensed
so
.
Couarruuias
,
Richardus
,
Paludanus
,
Scotus
,
Caietanus
,
and
Antoninus
,
hold
the
selfe
same
opinion
.
The
fift
building
.
The
vow
single
is
of
one
and
the
same
nature
with
the
vow
solemne
,
not
distinguished
by
any
essentiall
but
meere
accidentall
difference
.
For
thus
writeth
their
owne
Iosephus
Angles
.
Ioseph
.
Angles
in
4.
q.
de
voto
,
ar.
6
diffic.
2.
Votum
solenne
&
simplex
,
ex
parte
subiecti
specie
accidentali
differunt
,
propterea
quod
voti
simplicis
subiectum
est
ad
contrahendum
matrimonium
habile
,
licet
contrahendo
peccet
.
At
verò
subiectum
voti
solennis
,
est
ad
contractum
matrimonialem
inhabile
,
transgressiones
voti
simplicis
&
solemnis
eiusdem
speciei
sunt
,
etiamsi
qui
solenniter
vouet
grauius
peccet
:
ratio
est
,
quia
specifica
differentia
actuum
est
penes
obiecta
;
&
cum
idem
sit
vtriusque
voti
obiectum
,
nempe
seruare
continentiam
,
erunt
actus
eiusdem
speciei
,
erit
tamen
voti
solemnis
transgressio
grauior
,
ratione
perfectioris
status
.
The
vow
solemne
and
single
differ
accidentally
in
respect
of
the
subiect
,
These
buildings
and
distinctions
well
obserued
,
poperie
will
receiue
a
deadly
wound
.
because
the
subiect
of
the
single
vow
is
able
to
contract
matrimonie
,
albeit
he
sinne
in
so
contracting
:
but
the
subiect
of
a
solemne
vow
,
is
inabled
to
matrimoniall
contract
:
the
transgressions
of
the
vowe
single
and
solemne
are
of
the
same
nature
or
kind
,
albeit
hee
that
maketh
the
solemne
vow
,
sinneth
more
grieuously
:
the
reason
is
,
because
the
specificall
difference
of
acts
,
resteth
in
the
obiects
;
and
since
there
is
one
obiect
of
both
the
vowes
,
to
wit
,
to
keepe
chastitie
▪
the
acts
shall
bee
of
the
same
nature
or
kinde
;
neuerthelesse
,
the
transgression
of
the
solemne
vow
shall
be
greater
,
by
reason
of
the
perfecter
state
.
Thus
reasoneth
Frier
Ioseph
,
after
the
opinion
of
other
popish
doctours
:
and
his
discourse
is
euident
,
because
euerie
specificall
difference
morall
,
ariseth
of
the
obiects
;
and
consequently
,
since
the
obiect
of
vow
single
is
one
and
the
same
with
the
vowe
solemne
,
the
difference
betweene
them
can
no
way
be
essentiall
.
The
sixt
building
.
All
secular
Priests
are
so
free
from
the
solemne
vow
,
annexed
by
the
church
of
Rome
to
ecclesiasticall
orders
,
as
their
marriage
is
perfect
and
of
force
,
notwithstanding
the
supposed
dissoluing
impediment
thereof
.
I
proue
it
first
,
because
Scotus
,
Nauarre
,
Iosephus
Angles
and
others
doe
grant
,
that
this
vow
is
onely
annexed
by
the
ordinance
of
the
church
,
as
shall
appeare
more
at
large
in
the
ende
of
this
chapter
.
I
prooue
it
secondly
,
because
if
the
secular
priests
●●e
votaries
,
their
vowe
must
either
be
by
the
worde
spoken
,
or
by
the
deede
done
:
not
the
first
,
This
dilemma
catcheth
the
Pope
by
the
nose
.
because
no
such
word
can
be
proued
;
neither
the
second
,
because
if
the
art
it selfe
in
taking
orders
,
shoulde
be
the
vowe
annexed
;
it
would
follow
thereupon
necessarily
,
that
the
Greekes
likewise
should
become
votaries
,
as
who
doe
the
selfe
same
thing
.
Who
for
all
that
were
neuer
votaries
,
as
Gratianus
,
Syluester
,
and
other
popish
doctours
do
affirme
.
I
proue
it
thirdly
,
because
when
two
things
are
essentially
and
really
distinguished
,
the
grant
of
the
one
doth
necessarily
include
the
graunt
of
the
other
:
and
yet
is
the
solemne
vow
of
chastitie
,
Nauar.
in
e●chir
.
cap.
22.
§.
18.
essentially
and
really
distinct
from
sacred
orders
;
as
I
haue
proued
out
of
Iosephus
in
the
fourth
building
,
and
as
is
apparant
by
Nauarre
in
his
Enchiridion
.
Gratian
their
owne
doctour
maketh
this
case
cleere
:
see
his
assertion
in
the
next
chapter
,
in
the
answere
to
the
first
obiection
.
The
seauenth
building
,
The
solemne
vowe
of
chastitie
imposed
onely
by
the
power
of
man
,
cannot
alter
the
institution
of
God
,
and
take
away
the
liberty
by
him
granted
vnto
man
.
For
proofe
hereof
,
their
own
deare
fryer
Antoninus
,
some
time
archbishoppe
of
Florence
,
shall
suffice
,
who
telleth
our
holy
father
the
Pope
,
that
God
is
his
superiour
,
and
that
he
therefore
cannot
alter
any
one
i●te
of
his
law
:
these
are
his
expresse
words
.
Anton.
de
potest
.
papae
p.
3.
Tit.
22.
cap.
3.
§.
1.
Quantum
verò
ad
illa
quae
sunt
de
iure
naturali
vel
diuino
iurisdictio
seu
potestas
papalis
non
se
extendit
,
sic
verò
quod
ista
possit
mutare
,
vel
etiam
dare
eis
vim
obligandi
:
&
ratio
est
quia
inferior
non
potest
mutare
leges
superioris
:
Deus
autem
superior
ad
papam
.
Concerning
those
things
which
are
of
the
law
of
nature
,
or
law
diuine
,
iurisdiction
or
papall
power
doth
not
extend
it self
,
so
to
wit
,
that
the
pope
can
change
these
things
,
or
giue
power
obligatiue
vnto
them
:
and
the
reason
is
,
because
an
inferiour
cannot
change
the
laws
of
his
superior
,
and
God
is
superiour
to
the
Pope
.
Franciscus
a
Victoria
,
and
other
learned
Papists
hold
the
same
opinion
,
but
Antoninus
his
testimonie
is
sufficient
.
The
proofe
of
the
proposition
.
This
foundation
and
these
seauen
buildings
onely
considered
,
my
proposition
afore
rehearsed
will
be
cleare
and
manifest
:
for
first
,
if
single
life
be
only
imposed
by
the
law
of
man
,
as
the
seauenth
building
proueth
;
secondly
,
if
secular
priests
can
no
way
be
proued
votaries
,
as
in
the
sixt
building
is
shewed
;
thirdly
,
if
the
vow
single
be
of
one
and
the
selfe
same
nature
with
the
solemne
,
differing
only
accidentally
from
it
as
the
fift
building
affirmeth
;
fourthly
,
if
the
solemne
vow
hath
not
force
of
it selfe
to
dissolue
marriage
,
as
the
fourth
building
teacheth
;
fiftly
,
if
the
popes
dispensation
can
make
marriage
of
force
,
after
the
solemn
vow
,
as
the
third
building
conuinceth
;
sixtly
,
if
marriage
made
after
the
single
vow
,
be
of
force
,
as
the
first
building
declareth
euidently
,
(
which
single
vow
for
all
that
,
is
of
the
same
essence
and
nature
with
the
solemne
vow
,
as
is
already
said
:
I
conclude
with
this
ineuitable
illacion
,
that
the
marriage
not
only
of
secular
priests
,
but
euen
of
Monks
,
Fryers
,
and
all
religious
votaries
,
is
sound
,
perfect
,
and
of
force
.
An
important
obiection
,
against
the
sixt
proposition
.
Refuse
the
youger
widowes
,
for
when
they
haue
begun
to
waxe
wanton
against
Christ
,
they
will
marrie
,
hauing
damnation
because
they
haue
broken
the
first
faith
.
The
answere
.
I
say
first
,
that
though
sundrie
of
the
fathers
thinke
it
sinne
to
marrie
after
the
vow
of
chastitie
,
and
that
by
reason
of
this
place
,
yet
doth
the
same
fathers
repute
such
marriages
,
to
be
true
and
perfect
matrimonie
:
for
saint
Epiphanius
writeth
in
this
manner
.
Melius
est
itaque
vnum
peccatum
habere
,
&
non
plura
:
melius
est
lapsum
à
cursu
,
palam
sibi
vxorem
sumere
secundum
legem
,
&
à
virginitate
multo
tempore
poenitentiam
agere
&
sic
rursus
ad
ecclesiam
induci
,
velut
qui
mala
operatus
est
,
Epiphan.
h●res
.
61
libro
.
〈…〉
pag.
167.
velut
lapsu●
&
fractum
,
&
obligatione
opus
habentem
;
&
non
quotidie
occultis
iaculis
sauciari
ab
improbitaete
quae
à
Diabolo
ipsi
infertur
.
It
is
better
therfore
to
haue
one
sin
,
&
not
many
:
it
is
better
for
one
that
is
fallen
from
his
course
,
openly
to
marrie
a
wife
,
according
to
the
law
,
and
to
repent
a
long
time
from
his
virginitie
,
and
so
to
be
restored
againe
into
the
church
,
as
one
tha
hath
done
wickedly
,
as
one
that
is
fallen
and
broken
,
and
hath
need
of
binding
vp
,
and
not
to
be
daily
wounded
with
the
secret
darts
of
that
wickednes
which
the
diuell
putteth
in
him
.
Thus
writeth
Epiph●nius
,
shewing
plainely
to
the
reader
,
that
he
condemneth
not
the
marriage
in
vowed
persons
,
monkes
,
or
nunnes
,
but
the
falling
from
their
gudly
purpose
.
S.
Cyprian
hauing
sharply
inueyed
against
the
licen●ious
life
of
certaine
deacons
and
vowed
virgins
,
exhorteth
them
at
the
length
to
marry
,
that
cannot
,
or
wil
not
liue
continent
&
chast
:
these
are
his
words
:
Cypri
.
libr.
1
epist.
11.
ad
Pompon
.
Quod
si
ex
fide
se
Christo
dedi●auerunt
,
pudicè
&
caste
sine
vlla
fabula
perseuerent
;
ita
fortes
&
stabiles
praemium
virginitatis
expectent
si
autem
perseuerare
nolunt
,
vel
non
possunt
▪
melius
est
nubant
quam
inignem
delictis
suis
cadant
.
If
they
haue
betrothed
themselues
to
Christ
by
faith
,
let
them
continue
honestly
and
chastely
without
all
mockerie
;
so
as
they
may
in
fortitude
and
stabilitie
expect
the
reward
of
virginitie
:
but
if
they
wil
not
,
or
cannot
perseuere
;
it
is
better
that
they
marry
,
then
that
they
fall
into
the
fire
with
their
misbehauiour
.
Thus
saith
saint
Cyprian
,
declaring
very
plainely
,
that
he
approoueth
the
marriages
of
affianced
and
vowed
virgines
.
S.
Austen
,
although
he
vnderstand
by
the
first
faith
,
the
vow
of
chastitie
;
yet
doth
he
flatly
allow
marriage
after
the
breach
thereof
:
August
.
in
Psal.
75.
prope
finem
tom
.
8.
these
are
his
expresse
wordes
:
Hoc
dico
nubere
licet
antequam
voueat
,
superbire
nunquam
licet
.
O
tu
virgo
Dei
,
nubere
noluisti
quod
licet
,
extollis
te
quod
non
licet
.
Melior
virgo
humilis
,
quam
maritata
humilis
;
sed
melior
maritata
humilis
,
quam
virgo
superba
Que
autem
resp●xerit
ad
nuptias
,
non
quod
voluit
nubere
damnatur
,
sed
quod
iam
ante
recesserat
&
fit
vxor
Loth
respiciendo
retrorsum
This
I
say
,
it
is
lawful
to
marry
before
she
vow
,
it
is
neuer
lawful
to
be
proud
.
O
thou
virgin
of
God
,
thou
wouldst
not
marry
,
which
is
lawful
for
thee
to
do
,
〈◊〉
,
damnation
is
not
for
marriage
,
but
for
the
breach
of
promise
.
but
thou
waxest
prou●
,
which
thou
maist
not
do
.
An
humble
virgin
is
better
then
an
humble
maried
woman
;
but
an
humble
maried
woman
is
better
then
a
proud
virgin
.
Yet
she
that
hath
looke●
backe
to
marriage
,
is
damned
;
not
because
shee
would
marry
,
but
because
she
had
alredy
departed
(
from
her
holy
purpose
)
and
is
become
Lots
wife
,
in
looking
backe
againe
.
The
same
S.
Augustine
hath
in
another
place
of
his
works
such
a
plaine
declaration
of
his
mind
in
this
point
,
as
whosoeuer
shall
once
reade
or
heare
his
words
,
cannot
but
perceiue
the
same
.
Thus
therefore
doth
he
write
expressely
,
I
wil
not
alter
or
change
one
word
.
Postremò
,
damnantur
tales
,
Augustin
.
de
●e
no
viduitatis
.
cap
9.
&
cap.
1●
tom
.
4·
non
quia
coniugalem
fidem
posterius
inierunt
,
sed
quia
continentiae
primam
fidem
irritam
fecerunt
.
Quod
vt
breuiter
insinuaret
Apost.
noluit
eas
dicere
habere
damnaetionem
,
quae
postamplioris
sanctitatis
propositum
nubunt
,
non
quiae
non
damnentur
,
sed
ne
in
eis
ipsae
nuptiae
damnari
putarentur
.
Infra
:
proinde
qui
dicunt
talium
nuptias
non
esse
nuptias
,
sed
potius
adulteria
,
non
mihi
videntur
satis
acutè
ac
diligenter
considerare
quid
dicant
.
In
fine
,
such
are
damned
,
not
because
they
are
afterward
marri●d
,
but
because
they
haue
made
void
the
first
promise
of
chastity
:
which
thing
the
Apostle
intending
briefly
to
insinuate
,
would
not
say
that
they
were
damned
,
who
marie
after
the
purpose
of
larger
sanctimonie
,
not
bicause
they
are
not
damned
,
but
lest
he
shuld
seeme
to
condemn
their
marriages
in
them
:
therfore
they
that
say
the
marriages
of
such
are
no
marriages
,
but
rather
adulteries
;
seeme
to
mee
,
not
to
consider
exactly
and
aduisedly
what
they
say
.
By
which
words
of
S.
Austen
it
is
cleare
,
that
he
is
so
far
from
condemning
the
matrimonies
of
those
v●tiue
widowes
,
which
cannot
liue
continently
as
hee
reputeth
them
for
perfect
,
true
,
and
lawfull
marriages
.
I
say
secondly
,
that
marriage
after
a
solemne
vow
,
ought
to
be
deemed
perfect
&
of
force
,
euen
with
the
Pope
himselfe
:
Caelest.
3.
extra
.
qui
clerici
&
vouent
.
lib.
4.
Tit.
6
cap.
6.
for
thus
is
it
written
in
his
owne
canon
law
;
votum
simplex
apud
deum
non
minus
ligat
,
quam
solemne
:
the
simple
or
single
vow
bindeth
no
lesse
afore
God
,
then
doth
the
solemne
:
and
yet
as
I
haue
already
proued
,
marriage
is
perfit
after
the
single
vow
,
euen
by
the
popes
alowance
;
therfore
with
no
reason
can
he
denie
it
to
be
perfit
also
,
after
the
double
or
solemne
vow
:
for
vnlesse
the
pope
wil
impudently
say
,
that
his
power
is
greter
then
gods
,
he
must
perforce
admit
this
to
be
so
.
And
it
is
a
friuolous
supposed
euasion
to
say
,
that
there
is
a
deliuery
of
the
party
in
the
vow
solemne
,
not
so
in
the
single
:
for
thus
writeth
their
owne
doctor
Scotus
.
Alia
ratio
est
,
quod
vouens
solemniter
,
Scotus
in
.
4.
S.
dist.
38.
quaest.
2
in
mod.
mittit
in
possessionem
illum
cui
vouit
solemniter
,
vouens
autem
priuaté
;
non
,
sed
quasi
promittit
:
sed
haec
valet
minus
quam
secunda
,
quia
omnia
intrinseca
voto
,
vt
respicit
actum
voluntatis
,
per
quem
ob
ligat
se
vouendo
,
&
transfert
dominium
suum
in
alterum
;
omnia
inquam
,
istae
sunt
aequalia
hinc
iude
.
Igitur
non
magis
datio
hic
,
quam
ibi
;
nec
promissio
ibi
,
quam
hic
.
Another
reason
is
this
;
that
he
who
makes
a
solemne
vow
,
puts
him
to
whom
he
voweth
,
in
possession
;
but
so
doth
not
he
that
maketh
a
single
vow
,
but
only
giueth
his
promise
.
This
reason
is
worse
then
the
second
;
for
al
things
that
be
of
the
substance
of
the
vow
,
as
a
vow
concerneth
the
act
of
the
mind
,
whereby
the
mind
bindes
it selfe
by
vowing
,
&
transposeth
the
ownership
of
it selfe
to
another
,
al
these
things
I
say
,
are
of
like
weight
on
either
side
:
therfore
there
is
no
more
deliuerie
in
the
vow
solemne
,
then
in
the
single
;
nor
more
promise
in
the
one
then
in
the
other
.
I
say
thirdly
,
that
the
widows
whose
vowes
Paul
admitteth
,
must
be
no
lesse
then
60.
yeres
of
age
;
but
the
pope
bids
al
to
take
the
mantle
&
the
ring
,
at
what
age
they
list
.
S.
Paul
would
haue
them
then
to
promise
,
when
the
heat
of
lust
is
past
;
but
the
pope
aduiseth
them
to
come
,
euen
when
lust
rageth
most
of
all
.
S.
Paul
would
first
haue
them
try
their
strength
,
&
then
to
promise
;
but
the
pope
bids
promise
roundly
,
thogh
they
performe
neuer
so
slenderly
.
S.
Paul
willed
the
promise
of
single
life
,
because
they
could
not
both
serue
the
church
and
their
husbands
;
but
the
pope
requireth
the
vow
of
single
life
,
thereby
pharisaically
to
merit
heauen
.
S.
Paul
exhorts
the
yonger
widows
to
vse
marriage
,
as
a
soueraine
remedy
against
sin
;
but
the
pope
inforceth
the
yongest
of
al
,
to
contemn
marriage
as
a
polluted
&
vnlawful
thing
.
S.
Pauls
widowes
were
godly
occupied
in
ministring
to
the
sicke
,
to
the
poorer
sort
,
yea
&
to
strangers
in
way
of
christian
hospitality
;
but
the
popes
so
supposed
virgins
,
are
free
from
al
honest
exercise
,
&
liue
idely
,
after
their
owne
sensual
pleasures
:
&
so
the
popes
counterfeit
and
hypocritical
Nuns
,
haue
no
affinitie
with
S.
Pauls
holy
widowes
.
I
say
fourthly
,
that
the
first
faith
whereof
S.
Paul
speakes
,
may
very
fitly
be
vnderstood
of
the
promise
made
in
baptisme
.
And
I
proue
it
,
because
the
first
promise
of
these
widows
was
this
;
to
wit
,
that
they
would
continue
in
christian
religion
,
&
in
the
puritie
of
honest
life
&
good
maners
.
The
second
faith
or
promise
was
that
,
which
these
widowes
made
when
they
were
married
,
to
wit
,
that
they
would
be
louing
,
diligent
,
carefull
,
&
obedient
to
their
husbands
;
and
aboue
all
the
rest
,
keep
their
coniugall
faith
.
The
third
faith
was
that
,
which
these
widowes
made
to
the
bishop
&
the
whole
church
;
to
wit
,
that
they
would
execute
their
deaconship
honestly
&
faithfully
,
&
constantly
perseuer
therein
to
the
end
.
The
yonger
widowes
waxing
wanton
against
Christ
,
did
not
only
breake
their
last
promise
,
forsaking
the
ministery
of
the
church
:
but
their
first
and
most
holy
promis
made
in
baptisme
,
while
they
departing
from
the
purity
of
honest
life
and
religion
,
consecrated
themselues
to
paganisme
and
infidelitie
,
and
so
purchased
to
themselues
Gods
wrath
&
eternal
damnation
.
The
first
faith
i●
baptisme
,
what
i●
was
,
and
how
it
was
broken
.
Therefore
the
apostle
maketh
no
mention
of
any
vow
,
but
only
reproueth
vnconstant
women
,
who
being
relieued
a
long
time
by
the
common
tresure
of
the
congregation
,
to
minister
to
the
sicke
persons
,
did
afterward
both
forsake
their
promise
&
Christ
too
,
and
became
heathens
running
after
satan
.
For
this
is
euident
by
the
words
of
the
15.
verse
of
the
5.
chapter
,
from
whence
the
obiection
is
taken
:
where
the
apostle
saith
,
that
some
widowes
are
already
turned
back
(
from
Christ
their
guide
,
to
whom
they
had
dedicated
themselues
in
baptisme
,
&
folowed
)
after
satan
.
It
wil
not
serue
the
papists
to
say
after
their
wonted
maner
,
that
marriage
breaketh
not
our
promise
made
in
baptisme
.
The
confirmation
of
the
answ●●
For
albeit
the
faith
of
baptisme
be
not
broken
by
marrying
absolutely
and
simply
,
yet
is
it
indeede
broken
by
marrieng
against
Christ
;
that
is
,
by
marrying
in
such
maner
,
as
they
renounce
christianitie
.
And
this
my
answer
is
confirmed
,
because
,
if
the
apostle
had
meant
otherwise
,
he
would
haue
called
it
the
last
faith
,
and
not
the
first
.
I
say
fiftly
,
that
these
words
(
for
when
they
shall
wax
wanton
against
Christ
,
they
wil
marry
)
do
euidently
proue
,
that
S.
Paul
meaneth
the
promise
made
in
baptisme
:
and
I
desire
the
gentle
reader
to
marke
my
discourse
attentiuely
:
for
this
obiection
is
the
bulwarke
,
to
defend
this
article
of
poperie
.
I
therefore
note
first
,
that
these
foure
things
are
really
distinguished
in
S.
Paul
;
to
wit
,
the
waxing
wanton
of
the
widows
;
the
marriage
of
the
widowes
;
the
damnation
of
the
widowes
;
and
the
breach
of
their
faith
.
I
note
secondly
,
that
the
wantonnes
of
the
widows
,
was
before
their
marriage
;
for
so
the
apostle
saith
expresly
.
I
note
thirdly
,
that
the
widowes
promised
in
their
baptisme
to
keepe
Gods
holy
commaundements
,
among
which
one
is
this
:
Non
concupisces
,
Thou
shalt
not
lust
.
Rom.
7.7
.
I
note
fourthly
,
that
the
breach
of
euery
commandement
,
deserueth
eternal
death
.
For
so
saith
the
apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Rom.
6.
vers.
23
for
the
reward
of
sin
is
death
.
And
another
scripture
saith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Accursed
be
he
that
confirmeth
not
the
words
of
this
lawe
,
Galat.
3.10
.
in
doing
them
:
for
as
saint
Iames
saith
,
though
a
man
keep
all
the
residue
of
the
law
,
Iames
2.
verse
10
yet
if
he
offend
in
any
one
point
,
he
becommeth
guiltie
of
all
.
I
note
fiftly
,
that
by
Gods
law
we
are
bound
to
refer
all
our
workes
,
all
our
words
,
and
al
our
thoughts
,
to
his
honour
and
glory
(
for
so
teacheth
his
apostle
:
)
and
consequently
,
that
the
wantonnes
of
the
yonger
widowes
,
was
a
breach
of
Gods
holy
laws
.
1.
Cor.
10.
ver.
31
These
points
obserued
,
I
conclude
,
that
the
yonger
widows
had
damnation
,
not
for
marrying
,
but
for
being
wanton
before
their
marriage
.
For
in
being
wanton
against
Christ
,
they
brake
their
first
faith
made
in
baptisme
,
that
is
,
they
performed
not
that
obedience
they
promised
in
baptisme
;
&
in
not
performing
that
obedience
they
deserued
eternal
death
;
and
so
they
had
damnation
,
bicause
they
were
wanton
against
Christ
.
S.
Paul
saith
not
,
that
they
had
damnation
bicause
they
married
,
(
which
must
be
wel
marked
)
but
bicause
they
made
voide
their
first
faith
in
breaking
Gods
commandements
,
as
ye
haue
heard
.
I
say
sixtly
,
that
saint
Paul
is
so
far
from
condemning
marriage
,
in
the
yonger
widowes
after
their
promise
or
vow
which
the
papists
would
most
willingly
father
vpon
him
,
as
he
exhorteth
them
to
marry
,
euen
after
such
their
promise
or
vowe
.
I
prooue
it
,
(
note
wel
what
I
say
)
because
so
soone
as
hee
hath
willed
the
yonger
widowes
to
marry
in
the
14.
verse
;
foorthwith
in
the
15.
verse
,
he
yeeldeth
the
reason
of
that
his
aduise
,
to
wit
,
because
certaine
are
already
turned
backe
after
Satan
.
Now
,
in
the
15.
verse
he
must
needs
speake
of
such
widowes
,
as
were
receiued
into
the
ministerie
of
the
church
;
because
none
could
be
turned
backe
from
that
,
to
which
they
neuer
were
admitted
:
he
therfore
speaketh
likewise
of
the
betrothed
widows
,
in
the
next
verse
before
;
which
I
make
euident
three
wayes
;
first
,
because
otherwise
his
illation
in
the
15.
verse
,
shoulde
be
foolish
&
friuolous
;
foolish
,
because
it
could
haue
no
connexion
with
the
14.
verse
;
friuolous
,
for
that
it
could
not
conclude
his
purpose
:
secondly
,
because
he
had
already
in
the
11.
verse
charged
the
bishop
Timothy
,
not
to
receiue
any
widow
vnder
the
age
of
60.
yeeres
.
This
conclusion
therefore
being
made
touching
the
widowes
not
yet
admitted
,
he
goeth
forward
and
giueth
his
aduise
,
for
the
yonger
widowes
then
receiued
of
the
church
:
as
if
he
had
saide
;
for
as
much
as
some
of
the
yonger
sort
haue
alreadie
beene
wanton
and
followed
sathan
,
and
there
is
also
danger
in
the
rest
:
I
decree
,
that
hereafter
none
vnder
60.
yeares
be
receiued
;
and
I
exhort
the
yonger
alreadie
receiued
and
desirous
to
marrie
,
to
betake
themselues
to
holie
wedlocke
,
to
bring
forth
children
,
to
be
housewiues
,
and
so
to
giue
no
occasion
to
the
aduersarie
to
speake
euill
.
Thirdly
,
because
otherwise
Saint
Paul
should
equiuocate
verie
grossely
,
in
one
and
the
selfe
same
reason
:
giuing
one
signification
to
the
same
word
in
the
premisses
,
&
an
other
in
the
consecution
.
Thus
much
of
this
obiection
in
special
,
and
of
the
mariages
of
Bishops
,
priests
,
deacons
,
and
religious
persons
,
in
generall
:
as
also
of
the
first
●rohibition
against
the
same
.
It
nowe
remaineth
for
the
complement
of
this
discourse
,
that
I
solue
certaine
obiections
made
generally
against
this
doctrine
,
for
which
shal
be
assigned
the
next
chapter
.
CHAP.
IIII.
Of
certaine
generall
obiections
against
the
marriages
of
Priests
,
with
briefe
solutions
of
the
same
.
The
first
obiection
.
BE
sanctified
therefore
and
be
holy
,
The
second
obiection
.
I
would
haue
you
without
care
:
the
vnmarried
careth
for
the
things
of
the
lord
,
how
he
may
please
the
Lord
;
but
he
that
is
married
careth
for
the
things
of
the
world
,
The
answere
.
I
say
first
,
that
S.
Paul
preferreth
the
state
of
the
vnmarried
,
before
the
condition
of
the
married
.
For
he
saith
indeede
,
that
the
vnmarried
doth
better
,
if
he
can
so
continue
,
albeit
in
marrying
he
sinneth
not
:
●●ngle
life
,
how
it
is
better
.
yet
this
is
not
in
respect
of
any
holines
that
resulteth
out
of
single
life
,
but
because
the
vnmarried
is
more
free
from
the
cares
of
the
world
,
and
so
more
apt
forstudie
&
the
seruice
of
God
.
I
say
secondly
,
that
S.
Paul
neuer
meant
to
enforce
any
person
,
either
to
be
married
,
or
to
leade
a
single
life
,
&
therfore
did
he
say
that
he
sought
for
the
commodity
of
the
Corinthians
,
but
not
to
entangle
them
in
the
snare
:
as
if
he
had
said
,
if
I
shuld
go
about
to
bar
you
of
mariage
,
I
shuld
tangle
you
in
a
snare
.
I
say
thirdly
,
that
a
man
may
be
as
holy
in
mariage
,
as
if
he
liued
vnmarried
to
his
liues
end
,
which
S.
Hierome
though
a
great
patron
of
single
life
,
both
grauely
considered
,
and
sincerely
acknowledged
:
for
he
saith
,
that
Abraham
pleased
God
no
lesse
in
wedlocke
,
then
virgins
doe
in
their
single
life
:
these
are
his
expresse
words
,
as
the
popish
canon
law
reciteth
them
:
C.
32.
q.
4.
c
▪
7.
Abraham
placuit
in
coniugio
sicut
nunc
virgines
placent
in
castitate
:
seruiuit
ille
legi
&
tempori
suo
seruiamus
&
nos
legi
&
tempori
nostro
,
in
quos
fines
coelorum
deuenerunt
.
Abraham
pleased
(
God
)
in
marriage
,
euen
as
virgins
now
please
in
chastity
:
hee
serued
the
law
and
his
time
;
let
vs
also
vpon
whom
the
ends
of
the
world
is
come
,
serue
the
law
&
our
time
.
Yea
S.
Nazianzene
saith
,
that
his
father
being
a
bishop
,
was
greatly
holpen
in
pietie
by
his
wife
:
&
the
same
S.
Gregory
saith
in
another
place
,
Nazianz.
in
o●at
.
●un●b
.
pro
patre
orat
.
28.
tom.
2.
that
neither
marriage
nor
single
life
,
doth
either
ioyne
vs
to
God
or
to
the
world
,
or
withdraw
vs
from
god
,
or
from
the
world
.
This
is
confirmed
by
S.
Chrysostome
in
these
words
:
In
epitaph
.
Gorgoniae
orat
.
25.
Nuptiae
licet
difficultatis
in
se
plurimum
habeant
,
ita
tamen
assumi
possunt
,
vt
perfectiori
vitae
impedimento
non
sint
.
Chrys.
in
1.
Tim.
homil.
10.
Although
marriage
haue
great
trouble
in
it self
,
yet
may
it
so
be
vsed
as
it
shal
be
no
hindrance
to
per●●t
life
.
S.
Austen
after
that
he
had
auouched
holy
life
to
be
nothing
abated
,
August
.
in
quaest.
mix
.
q.
12.
in
fine
.
in
holy
Samuel
and
Zacharias
by
reason
of
their
marriages
:
by
and
by
he
addeth
these
words
:
Qua
ergo
ratione
accusatur
quod
minime
obesse
probatur
?
&
quis
neget
bonum
debere
dici
,
quod
neminem
laedit
.
How
therefore
is
that
thing
accused
,
which
is
proued
to
do
no
hurt
?
&
who
denieth
that
that
ought
to
be
called
good
,
which
bringeth
harme
to
none
?
S.
Clemens
Alexandrinus
giueth
a
sufficient
solution
to
this
obiection
,
Clemens
Alex.
lib.
3.
stromat
.
in
these
expresse
words
:
Annon
permittitur
etiam
ei
qui
vxorem
duxit
,
vna
cum
coniugio
etiam
esse
solicitum
de
iis
quae
sunt
domini
?
sequitur
:
ambae
enim
sunt
sanctae
in
domino
:
haec
quidem
vt
vxor
,
illa
verò
vt
virgo
:
cannot
she
also
that
is
married
together
with
hir
marriage
,
seeke
the
things
that
pertaine
to
the
Lord
?
for
they
both
are
holy
in
the
lord
:
this
as
a
wife
,
she
as
a
virgin
.
Nicephorus
though
he
were
caried
away
with
sundry
errors
of
his
time
,
Niceph.
lib.
11.
cap.
19.
yet
doth
he
make
S.
Gregory
who
was
a
married
bishop
,
equal
with
S.
Basill
his
brother
who
led
a
single
life
:
these
are
his
words
:
Et
quamuis
is
coniugem
habuerit
,
rebus
tamen
aliis
fratri
minimè
cessit
:
&
though
he
were
married
,
yet
was
he
nothing
inferior
to
his
brother
in
other
things
.
In
fine
,
S
Ambrose
saith
thus
:
Amber
.
in
cor
.
cap.
7.
prope
●●dem
.
Quid
ergo
dicimus
si
virgines
de
deo
cogitant
&
iunctae
viris
demundo
,
qu
espes
relinqutur
nubentibus
apud
deum
?
si
enim
ita
est
,
dubium
est
de
salute
eorum
:
nam
videmus
virgines
de
seculo
cogitare
,
&
matrimonio
iunctos
dominicis
studere
operibus
.
What
therfore
say
we
,
if
virgins
think
of
god
,
and
the
married
of
the
world
,
what
hope
haue
the
married
with
God
?
for
if
it
be
so
,
their
saluation
is
in
doubt
:
for
we
see
that
virgins
do
thinke
of
the
world
,
and
that
married
men
are
careful
for
the
works
of
the
Lord
.
The
third
obiection
.
Defraude
not
one
another
but
for
praier
sake
,
saith
S.
Paul
ergo
priests
that
must
euer
pray
,
must
euer
abstaine
.
The
answere
.
I
say
first
that
S.
Paul
doth
here
shew
the
necessity
of
marriage
,
in
that
he
disswadeth
not
from
abstinence
saue
onely
for
praier
sake
.
I
say
secondly
,
that
priests
must
not
euer
be
occupied
in
prayer
no
more
then
lay
men
:
their
nature
and
condion
,
requireth
conuenient
recreation
.
I
say
thirdly
,
that
the
apostle
speaketh
not
here
of
euery
kind
of
praier
,
but
of
extraordinary
praier
,
appointed
for
vrgent
extraordinary
causes
:
which
kinde
of
praiers
,
must
alwaies
haue
fasting
ioyned
with
them
,
as
the
apostle
doth
expressely
say
:
and
so
if
the
papistes
will
needes
haue
the
apostle
to
speake
of
vsuall
and
daily
praier
,
then
must
their
priestes
vsually
and
daily
fast
;
The
fourth
obiection
.
When
Dauid
to
satisfie
his
hunger
being
vrgent
,
required
of
Abimelech
the
priest
,
The
answere
.
I
say
first
,
that
how
holy
your
Masse
is
,
shal
by
Gods
grace
appeare
in
conuenient
place
.
I
say
secondly
,
that
wedlocke
is
an
honourable
and
vndefiled
bed
,
and
therefore
cannot
pollute
such
persons
,
as
vse
the
same
lawfully
and
in
the
feare
of
God
.
Yea
if
the
vse
thereof
had
not
been
lawfull
,
euen
in
Bishops
and
other
ministers
of
the
church
;
holy
Paphnutius
durst
not
haue
defended
the
same
publikely
,
in
the
presence
of
so
many
learned
men
at
Nice
:
who
for
all
that
did
so
,
and
was
therfore
not
onely
highly
commended
,
but
the
whole
councell
alsagreed
to
his
godly
motion
.
I
say
thirdly
,
that
there
were
many
legall
contamination
,
aswel
in
men
as
in
women
,
(
whereof
who
list
may
see
at
large
in
Leniticus
,
)
but
neither
was
the
lawfull
matrimoniall
act
reputed
any
of
them
;
Leu.
15.
per
〈◊〉
See
cap.
21
22.
neither
do
those
legall
ceremonies
concerne
vs
of
the
newe
testament
,
but
the
true
puritie
signified
by
the
same
;
that
is
,
Christian
purification
wrought
in
the
bloud
of
Christ
Iesus
,
and
apprehended
by
a
true
,
sincere
,
and
liuely
faith
.
I
say
fourthly
,
that
many
legal
contam●nations
were
no
other
sinnes
,
then
the
manifold
popish
irregularities
,
then
nocturne
pollutions
done
without
consent
of
the
patient
:
which
neuerthelesse
the
best
learned
papistes
will
haue
to
be
no
sinne
at
all
.
I
say
fiftly
,
that
Abimelech
inquired
of
cleannesse
from
women
,
not
in
respect
of
the
coniugall
act
;
but
for
many
other
contaminations
,
which
might
haue
happened
by
comming
neere
to
any
woman
in
her
monethly
course
.
For
not
only
the
woman
her self
was
thereby
vncleane
in
lawe
and
legall
ceremonie
,
but
also
all
such
as
touched
her
clothes
,
her
bed
,
her
seate
,
or
whatsoeuer
els
.
Which
inquisition
Abimilech
made
,
least
hee
shoulde
seeme
to
contemne
the
law
:
that
so
Dauid
if
perhaps
he
had
been
any
way
polluted
legallie
,
might
haue
had
(
saltem
desiderio
)
purification
accordingly
.
I
say
sixtly
,
that
the
high
priest
in
the
olde
lawe
was
married
,
and
begate
children
,
and
that
euen
in
those
daies
when
he
ministred
to
the
Lord
:
for
he
was
bound
to
offer
vp
incense
on
the
altar
,
of
sweete
perfume
,
that
was
neere
the
arke
of
testimonie
before
the
mercy
seate
;
Exod.
30.
v.
7.8
.
not
this
day
or
that
day
onely
,
but
euery
morning
and
euery
euening
throughout
their
generations
for
euer
.
Since
therefore
the
high
priestes
marriage
and
coniugall
acts
,
were
nothing
preiudiciall
to
his
holy
function
;
it
followeth
consequently
,
that
neither
can
holy
wedlocke
be
now
preiudiciall
,
to
the
ministerie
of
the
newe
Testament
.
The
fift
obiection
.
The
councels
of
Carthage
,
Toledo
,
Agatha
,
and
some
others
,
haue
flatly
prohibited
the
marriage
of
priestes
:
which
doubtlesse
they
would
neuer
haue
done
,
if
it
had
been
a
lawfull
thing
.
The
answere
.
I
say
first
,
that
mans
authoritie
cannot
abridge
&
take
away
from
man
,
that
libertie
which
God
himselfe
hath
graunted
vnto
man
.
For
the
inferior
cannot
alter
the
law
of
his
superior
,
as
is
already
prooued
.
I
say
secondly
,
that
though
the
pope
and
his
late
councels
,
doe
roundly
impose
lawes
against
holy
wedlocke
;
yet
doth
S.
Paule
plainly
confesse
,
that
hee
hath
no
authoritie
so
to
doe
.
Praeceptum
inquit
,
domini
non
habeo
,
consilium
autem
do
:
I
haue
no
commandement
of
the
Lord
,
but
I
giue
mine
aduise
.
1.
Cor.
7.
v.
15
I
say
thirdly
,
that
the
councell
of
Agatha
doth
euidently
insinuate
,
that
the
prohibition
of
priestes
marriages
was
but
of
late
yeares
.
Conc.
Agath
cap.
●8
.
These
are
the
wordes
of
the
councell
;
Presbyteri
,
diaconi
,
subdiaconi
,
vel
deinceps
,
quibus
ducendi
vxores
licentia
modo
non
est
,
etiam
aliarum
nuptiarum
euitent
conuiuia
.
Priests
,
deacons
,
subdeacons
,
and
the
rest
,
who
this
day
haue
not
licence
to
marry
,
must
not
be
present
at
the
feasts
of
other
marriages
.
This
councell
was
holden
in
Narbon
,
about
439.
yeares
after
Christ
,
which
was
51.
yeares
after
Pope
Syricius
,
who
first
abandoned
the
mariage
of
priestes
as
I
haue
prooued
.
Dist.
27.
cap.
2.
diaconus
.
nam
etsi
in
ordinatione
sua
castitatis
votum
obtulerit
,
tamen
tanta
est
vis
in
sacramento
coniugij
,
quod
nec
ex
violatione
voti
potest
dissolui
ipsum
coniugium
.
But
if
a
deacon
will
cease
from
the
ministerie
,
hee
may
lawfully
haue
the
vse
of
wedlocke
contracted
in
time
of
his
deaconship
:
for
although
he
offered
the
vow
of
chastitie
when
he
tooke
orders
,
yet
so
great
is
the
force
of
matrimonie
,
that
it
cannot
be
dissolued
by
breaking
the
vow
.
Out
of
which
words
I
note
two
things
;
the
one
,
that
Gratian
speaketh
of
that
matrimonie
,
which
deacons
contract
after
they
be
made
deacons
:
the
other
,
that
such
matrimonie
is
perfect
&
of
force
,
notwithstanding
the
vow
annexed
by
popish
law
.
To
which
I
adde
other
two
thinges
:
first
,
that
Gratian
auoucheth
S.
Austen
to
be
of
his
opinion
,
This
is
a
whip
to
all
poperie
.
whose
wordes
he
alledgeth
in
the
next
canon
.
Secondly
,
that
since
marriage
is
of
force
after
orders
in
a
deacon
,
it
is
so
also
in
subdeacons
,
priestes
,
and
the
rest
.
The
reason
is
euident
,
because
the
vow
is
of
the
same
force
in
all
:
neither
can
or
will
any
learned
papist
say
the
contrary
.
I
say
fiftly
,
that
it
skilleth
not
much
what
many
councels
say
;
as
I
haue
prooued
at
large
in
my
booke
of
Motiues
:
yet
here
I
adde
one
decree
out
of
one
of
their
councels
,
which
maketh
the
controuersie
manifest
.
Thus
therefore
appointeth
the
first
councel
holden
at
Toledo
or
Toletanum
.
Si
quis
habens
vxorem
fidelis
concubinam
habeat
,
non
communicet
.
Caeterum
is
qui
non
habet
vxorem
,
&
pro
vxore
concubinam
habet
,
a
communione
non
repellatur
,
Conc.
Tolet.
1.
Can.
17.
tantum
vt
vnius
mulieris
,
aut
vxoris
,
aut
concubinae
,
vt
ei
placuerit
,
sit
coniunctione
contentus
.
If
anie
of
the
faithfull
hauing
a
wife
haue
also
a
Concubine
,
let
him
not
receiue
the
holy
communion
:
but
hee
that
hath
no
wife
,
and
keepeth
a
concubine
in
steed
of
his
wife
,
let
him
be
admitted
to
the
communion
;
yet
so
as
hee
be
content
with
one
onely
,
either
woman
,
wife
,
or
concubine
,
as
pleaseth
him
.
Loe
,
this
councell
giueth
a
man
free
libertie
,
to
keepe
woman
,
wife
,
or
concubine
at
his
pleasure
,
so
he
be
content
with
one
at
once
.
Neither
doth
it
forbid
such
an
one
,
to
receiue
the
holie
communion
.
Yet
it
prohibiteth
euery
priest
from
the
communion
,
that
keepeth
his
lawfull
wife
:
but
the
famous
councels
of
Nice
and
Constantinople
,
were
of
another
minde
as
I
haue
prooued
.
The
6.
obiection
.
Vow
saith
the
prophet
,
and
performe
vnto
the
Lord
your
God
,
all
ye
that
be
round
about
.
Esaia●
,
19.
v.
●●
.
Therefore
priestes
and
religious
men
and
women
which
haue
vowed
,
cannot
marrie
at
all
.
The
answere
.
I
say
first
,
that
this
obiection
can
at
the
most
prooue
onely
this
,
euen
by
popish
doctrine
;
to
wit
that
such
as
vow
chastitie
cannot
marry
without
sinne
:
but
not
that
their
marriages
bee
not
of
force
,
or
not
true
marriages
indeed
.
I
prooue
it
euidently
,
because
marriages
after
simple
or
single
vowes
,
be
of
force
with
them
,
and
reputed
as
they
are
,
for
true
marriages
indeed
.
And
this
obiection
speaketh
of
such
vowes
,
because
the
scripture
is
nothing
acquainted
with
popish
solemne
vowes
.
I
say
secondly
,
that
they
are
not
only
true
marriages
and
of
force
,
but
also
contracted
lawfully
and
without
sinne
.
I
prooue
it
,
Iudg.
11.
v.
31.39
Mat
14.
v.
7
10.
Act.
●3
.
v.
●1.
because
as
it
is
sin
to
make
ill
vowes
,
so
is
it
lawful
to
break
the
same
,
and
double
sinne
to
performe
them
.
This
is
euident
in
Iephthe
,
who
to
accomplish
his
vow
,
became
the
murderer
of
his
own
only
daughter
.
In
wicked
king
Herode
the
Tetrarch
,
who
for
sake
of
his
vow
beheaded
S.
Iohn
the
baptist
.
In
the
fourtie
Iewes
,
who
to
performe
their
bloudie
vow
,
say
in
wait
to
destroy
S.
Paule
.
These
wicked
votaries
,
as
they
sinned
most
greeuously
in
making
their
vowes
;
so
did
they
iterate
their
sinne
in
performing
the
same
.
Who
neuerthelesse
shoulde
haue
sinned
but
once
,
if
after
the
making
of
their
vngodly
vowes
,
they
had
ceased
from
the
performance
thereof
.
For
which
cause
holy
Bernard
aduiseth
his
sister
grauely
,
not
to
keepe
and
performe
any
ill
vow
.
Bernard
de
modo
bene
viuendi
,
Serm
62.
to
.
1.
p.
1699.
Thus
doth
he
write
;
Rescinde
fidem
in
malis
promissis
:
In
turpi
voto
muta
decretum
.
Malum
quod
promisisti
,
non
facias
;
Quod
incautè
vouisti
,
non
impleas
;
Impia
est
promissio
,
quae
scelere
adimpletur
.
Breake
thy
faith
in
euill
promises
;
Isidor
.
ap.
Grat.
C.
22.
q.
4.
in
m●lis
.
chaunge
thy
purpose
in
vnhonest
vowes
:
doe
not
that
euill
which
thou
hast
promised
;
performe
not
that
which
thou
hast
rashly
vowed
.
That
promise
is
wicked
which
is
performed
with
wickednesse
.
S.
Isidorus
hath
the
selfe
same
resolution
concerning
ill
vowes
,
as
hee
is
alledged
by
Gratian.
S.
Bede
after
he
had
largely
discoursed
vpon
euil
promises
,
and
withall
shewed
that
it
is
better
euen
to
be
periured
,
then
to
performe
naughtie
and
wicked
promises
;
alledged
for
the
confirmation
of
his
opinion
,
Beda
apud
Grat.
C.
22.
q.
4
,
si
aliquid
.
the
fact
of
holy
Dauid
in
the
death
of
Nabal
.
These
are
his
wordes
:
Denique
iurauit
Dauid
per
Deum
,
occidere
Nabal
virum
stultum
&
impium
,
atque
omnia
quae
ad
eum
pertinebant
demoliri
;
sed
ad
primam
intercessionem
Abigail
foeminae
prudentis
mox
remisit
minas
,
reuocauit
ensemin
vaginam
,
neque
aliquid
culpae
se
pro
taliperiurio
contraxisse
doluit
.
Finally
,
Dauid
sware
by
God
,
that
he
would
kill
Nabal
a
foolish
&
wicked
man
,
&
that
he
would
destroy
all
his
both
smal
&
great
:
yet
so
soon
as
Abigail
(
Nabals
wife
)
a
wife
woman
,
made
her
petition
to
him
,
he
abated
his
anger
,
put
vp
his
sword
,
and
nothing
lamented
the
breach
of
his
othe
.
S.
Ambrose
hauing
at
large
prooued
by
many
golden
testimonies
,
that
it
was
sinne
to
breake
ill
vows
then
to
performe
the
same
,
at
length
alleageth
the
ensample
of
Christ
himselfe
,
for
that
only
purpose
;
these
are
his
words
:
Ambr.
lib.
de
●●fic
.
cap.
12.
Non
semper
igitur
promissa
soluenda
omnia
sunt
:
denique
ipse
dominus
frequenter
suam
mutat
sententiam
,
sicut
scriptura
indicat
.
Therefore
all
promises
ought
not
to
be
kept
at
all
times
:
for
euen
our
Lord
God
himselfe
doeth
oftentimes
change
his
purpose
,
as
holie
Writ
beareth
record
.
Aug.
apud
Gr●●
C.
22.
q.
4.
c●●
.
magna
.
S.
Austen
reputeth
it
a
great
point
of
wisedome
not
to
do
that
which
a
man
hath
rashly
spoken
:
thus
doth
he
write
:
Magnae
sapientiae
est
reuocare
hominem
quod
male
locutus
est
:
It
is
great
wisedome
for
a
man
to
call
backe
(
and
not
performe
)
that
which
he
hath
spoken
vnaduisedly
.
Soter
who
himselfe
was
the
bishop
of
Rome
,
teacheth
expresly
,
that
rash
promises
ought
not
to
be
kept
:
these
are
his
words
:
Si
aliquid
incautius
aliquem
iurasse
contigerit
,
Soter
in
epist
ad
episcop.
Italiae
to
.
1.
conc
.
C.
22.
q.
4.
●i
aliquid
.
quod
obseruatum
in
peiorem
vergat
exitum
,
illud
salubri
consilio
mutandum
nouerimus
,
&
magis
instante
necessitate
periurandum
nobis
,
quam
pro
facto
iuramento
in
aliud
crimen
maius
diuertendum
.
If
any
man
shall
sweare
vnaduisedly
,
which
if
it
be
performed
bringeth
greater
harme
;
that
ought
to
be
changed
,
by
prudent
aduise
:
for
we
must
rather
be
periured
,
if
neede
so
require
,
then
for
performance
of
our
othe
,
to
commit
a
greater
sinne
:
so
then
it
is
euident
,
that
vngodly
and
vnlawfull
vowes
ought
not
to
be
kept
.
But
such
is
not
the
vow
of
single
life
,
say
the
papists
.
This
therefore
must
be
examined
.
The
vow
of
single
life
is
a
godly
vow
,
and
so
liked
of
Saint
Paul
,
as
he
reputed
them
damned
that
kept
not
the
same
.
The
replie
.
I
answer
,
that
it
is
a
wicked
and
vngodly
vow
,
The
answer
to
tie
our
selues
from
marriage
al
the
daies
of
our
life
:
and
I
wil
proue
the
same
,
by
the
best
approued
popish
doctours
,
and
by
the
doctrine
established
in
the
Romish
church
,
and
that
because
the
replie
containeth
such
matters
as
is
no
lesse
intricate
then
important
.
I
therefore
say
first
,
that
it
is
a
verie
wicked
and
vngodly
act
,
for
a
man
to
expose
himselfe
to
sinne
.
Thus
much
is
granted
,
by
the
vniforme
consent
of
all
learned
Papists
:
insomuch
as
all
the
Summists
agree
in
this
,
that
those
arts
which
can
seldome
or
neuer
be
vsed
without
sin
,
are
altogether
vnlawfull
.
Gregorie
surnamed
the
Great
,
as
hee
was
vertuous
and
learned
,
so
was
he
the
bishop
of
Rome
,
and
for
that
respect
,
of
great
account
among
the
Papists
;
though
he
were
no
papist
in
deede
,
as
now
a
daies
papists
are
so
knowne
and
called
:
thus
doth
he
write
:
Sunt
enim
pleraque
negotia
,
quae
sine
peccatis
exhiberi
aut
vix
aut
nullatenus
possunt
:
Gregor.
hom.
24.
in
euange.
quae
ergo
ad
peccatum
implicant
,
ad
haec
necesse
est
vt
post
conuersionem
animus
non
recurrat
.
For
there
be
sundrie
arts
,
which
can
hardly
or
not
at
all
bee
practised
without
sinne
:
therefore
after
our
conuersion
wee
may
not
haue
recourse
to
such
,
as
anie
way
draw
vs
to
sinne
.
Nowe
let
vs
applie
this
to
the
matter
in
hand
,
for
it
is
most
certaine
that
he
exposeth
himselfe
to
sinne
,
that
bindeth
himselfe
neuer
to
vse
the
remedie
against
sinne
:
for
example
,
if
a
man
should
vow
,
that
hee
would
neuer
vse
the
helpe
of
surgerie
or
phisicke
,
that
man
shoulde
doubtlesse
expose
himselfe
to
the
perill
of
death
:
none
but
senselesse
bodies
,
will
or
can
this
denie
:
So
in
our
case
of
single
life
,
because
God
hath
appointed
matrimonie
for
a
remedie
against
sinne
,
so
saith
the
Apostle
,
to
auoide
fornication
,
let
euerie
one
haue
his
wife
,
and
let
euerie
woman
haue
her
husband
.
For
which
respect
Saint
Gregorie
Nazianzene
saith
,
1.
Cor.
7.
vers.
2.
Nazianz.
in
laudem
.
Gorgo
.
2.
that
marriage
is
not
so
subiect
to
perill
as
single
life
.
I
say
secondly
,
that
it
is
a
great
sinne
,
to
debarre
and
stop
the
course
of
naturall
propension
:
yea
this
is
a
thing
so
certaine
,
Aquin.
22.
q·
64.
●r.
5.
as
their
angelicall
doctour
Aquinas
proueth
thereby
the
murdering
of
ones
selfe
to
be
sinne
,
bicause
it
is
against
the
inclination
of
nature
.
Nowe
let
vs
make
application
heereof
,
for
the
propension
to
beget
children
is
naturall
,
as
which
was
before
sinne
in
the
state
of
innocencie
,
and
so
hee
that
maketh
a
perpetuall
vow
of
chastitie
feeling
in
himselfe
this
propension
,
committeth
a
greeuous
sinne
.
I
say
thirdly
,
that
it
is
a
damnable
sinne
to
tempt
God
,
for
it
is
written
in
Gods
booke
,
Deut.
6.
ver.
16.
yee
shall
not
tempt
the
Lorde
your
God
.
Vppon
which
words
the
glosse
receiued
of
all
papists
;
saith
thus
:
Deum
tentat
,
qui
habens
quid
faciat
,
sine
ratione
committit
se
periculo
,
hee
tempteth
God
who
hauing
ordinarie
meanes
,
committeth
himselfe
to
daunger
without
cause
.
This
exposition
is
so
agreeable
to
the
text
as
Aquinas
willingly
admitteth
the
same
.
Nowe
let
vs
applie
it
to
the
matter
in
hande
.
He
that
refuseth
ordinarie
meanes
,
and
so
committeth
himselfe
to
perill
,
tempts
God
grieuously
,
as
both
the
popish
glosse
and
Aquinas
grant
;
but
the
ordinarie
meanes
to
auoide
fornication
is
marriage
saith
the
Apostle
:
1.
Cor.
7.
ver.
2.
therefore
he
that
voweth
neuer
to
marrie
,
exposeth
himselfe
to
the
danger
of
fornication
,
&
thereby
tempteth
god
grieuously
,
and
consequently
his
vow
is
wicked
and
damnable
.
I
say
fourthly
,
that
that
vow
which
for
the
obedience
of
mans
law
is
preiudicial
to
Gods
law
,
is
wicked
and
damnable
:
1.
Cor.
7.
v.
25.
Mat.
19
,
v.
11.12
but
also
chargeth
euerie
one
that
hath
not
the
gift
of
continencie
to
take
a
wife
,
&
to
vse
holy
wedlocke
,
for
the
auoiding
of
sinne
.
I
say
fourthly
,
that
mans
law
onely
hath
prohibited
the
marriage
of
priests
,
which
being
once
proued
,
this
fourth
assertion
wil
be
manifest
.
Thus
therfore
writeth
their
deare
Gratian
in
expresse
words
.
Copula
namque
sacerdotalis
vel
consanguineorum
,
nec
legali
,
C.
26
,
q
2
,
sor●
▪
nec
euangelica
,
vel
apostolica
auctoritate
prohibetur
,
ecclesiastica
tamen
lege
penitus
interdicitur
.
For
the
marriage
of
priests
or
kinsfolks
,
is
neither
forbidden
by
the
law
of
Moses
,
nor
by
the
lawe
of
the
gospell
,
nor
by
the
law
of
the
apostles
;
yet
is
it
vtterly
interdicted
,
by
the
lawe
of
the
church
(
of
Rome
.
)
Marke
well
these
wordes
for
Christes
sake
(
gentle
christian
reader
)
for
they
are
able
to
confound
al
obstinate
papists
in
the
world
.
Obserue
therefore
first
,
that
this
Gratian
who
vttereth
these
words
,
was
a
verie
famous
popish
Canonist
,
brother
to
Peter
Lombard
surnamed
for
his
supposed
deserts
,
the
Maister
of
Sentences
,
who
was
sometime
bishop
of
Paris
,
and
of
such
renowme
in
the
popish
church
,
as
his
bookes
are
this
day
read
publiquely
in
the
diuinitie
schooles
.
Obserue
secondly
,
that
this
great
learned
papist
Gratian
liued
with
his
brother
Lombard
about
400.
yeeres
agoe
,
euen
then
when
the
pope
was
in
his
greatest
pompe
and
tyrannie
.
Obserue
thirdly
,
that
this
Gratian
being
so
learned
and
so
renowmed
among
the
papists
,
did
euen
in
the
altitude
of
popedome
,
commit
that
to
the
publique
view
of
the
world
,
which
vtterly
ouerthroweth
al
papistrie
.
Obserue
fourthly
,
that
the
pope
and
his
vassalles
being
iustly
infatuated
for
their
manifold
sinnes
,
had
not
power
to
hinder
and
keepe
backe
from
the
print
such
bookes
,
as
vtterly
disclose
their
tyranny
,
falshood
,
and
paltrie
dealing
.
Oh
sweete
Iesus
!
great
is
thy
mercy
,
wonderfull
is
thy
iustice
,
infinite
is
thy
wisedome
,
vnsearchable
are
thy
iudgements
.
Truly
saith
the
Psalmograph
;
Psa.
127.
verse
1.
Hebr.
11.
ve
.
29.
Num.
22.
vers.
28
Dan.
3.
verse
25
4.
Reg.
6.
verse
6.
Act.
12.
ver.
7
,
10
Vnles
the
Lord
defend
the
citie
,
in
vaine
do
they
labour
that
keepe
the
same
.
Thou
,
O
God
,
who
causest
the
red
sea
to
giue
place
to
the
Israelites
;
thou
who
causest
Balaams
asse
to
speake
;
thou
who
causest
the
fire
to
suspend
it
force
in
the
burning
furnace
;
thou
who
causest
yron
to
swimme
vpon
the
water
;
thou
who
causest
lockes
and
brasen
gates
to
open
voluntarily
;
thou
,
thou
,
O
mightie
God
of
Israel
,
hast
enforced
Gratian
that
learned
,
famous
,
and
zealous
papist
,
to
confesse
openly
for
the
battering
downe
of
al
popery
,
that
the
marriage
of
priests
(
which
the
Pope
enforceth
vppon
them
vnder
paine
of
damnation
euerlasting
)
is
neither
forbidden
by
the
law
of
Moses
,
nor
by
the
lawe
of
thy
holy
gospel
,
nor
yet
by
the
law
of
thine
apostles
.
Caiet.
in
quodlibet
cont.
Luth
▪
Caietanus
their
owne
deare
Cardinall
and
learned
schooleman
confirmeth
that
which
Gratian
hath
already
said
.
These
are
his
wordes
;
Nec
ratione
,
nec
authoritate
probari
potest
quod
absolute
loquendo
,
sacerdos
peccet
contrahendo
matrimonium
.
Vignerius
is
of
the
verie
same
opinion
,
De
differentii●
voti
.
§.
5.
ver.
14.
Nam
nec
ordo
in
quantum
ordo
,
nec
ordo
in
quantum
sacer
,
est
impeditiuus
matrimonij
:
siquidem
sacer●otium
non
dirimit
matrimonium
contractum
,
siue
ante
,
siue
post
,
seclusis
omnibus
legibus
ecclesiasticis
,
stando
tantum
●is
,
quae
habemus
à
Christo
&
apostolis
.
It
can
neither
bee
proued
by
reason
nor
yet
by
authoritie
,
if
we
will
speake
absolutely
,
that
a
Priest
sinneth
by
marrying
a
wife
.
For
neither
the
order
(
of
priesthood
)
in
that
it
is
order
,
neither
order
in
that
it
is
holy
,
is
any
hindrance
vnto
matrimonie
:
for
priesthood
breaketh
not
marriage
,
whether
it
be
contracted
before
priesthood
,
or
afterward
,
setting
al
ecclesiastical
lawes
aparte
,
and
standing
onely
to
those
things
,
which
wee
haue
of
Christ
and
his
Apostles
.
Antoninus
is
consonant
vnto
Caietane
,
Antonin
.
cap.
3.
Tit.
1.
cap.
21.
§.
●
and
writeth
in
this
manner
:
Episcopatus
ex
natura
sua
,
non
habet
opponi
ad
matrimonium
;
the
office
of
a
bishoppe
of
his
owne
nature
,
is
not
opposite
vnto
marriage
.
Saint
Clement
telleth
it
as
a
wonder
,
that
the
Apostle
giuing
so
many
rules
and
precepts
touching
matrimonie
,
Clemens
Alexand.
lib.
●
stromat
should
say
nothing
of
the
marriage
of
Priests
,
if
it
had
beene
a
thing
necessarie
:
these
are
his
words
.
Omnes
Apostoli
Epistolae
,
quae
moderationem
docent
&
continentiam
,
cum
&
de
matrimonio
,
&
de
liberorum
procreatione
,
&
de
domus
administratione
innumerabilia
praecepta
contineant
,
nusquam
honestum
moderatumque
matrimonium
prohibuerunt
.
All
the
Epistles
of
the
Apostle
,
which
teach
sobrietie
and
continent
life
,
whereas
they
containe
innumerable
precepts
touching
matrimonie
,
bringing
vp
of
children
,
and
gouernment
of
house
,
yet
did
they
no
where
forbidde
honest
and
sober
marriage
.
I
say
fiftly
,
that
to
take
away
the
christian
libertie
from
man
which
God
hath
granted
to
man
,
is
a
wicked
and
damnable
sinne
:
and
therefore
doth
the
holy
vessell
of
God
bid
vs
,
1.
Cor.
7.
v.
23
▪
to
perseuer
constantly
therein
.
For
after
that
hee
hath
exhorted
euerie
one
to
continue
as
God
hath
appointed
,
and
withal
hath
shewed
the
freedome
of
marriage
to
bee
granted
to
all
,
hee
forthwith
addeth
these
words
;
Ye
are
bought
with
a
price
,
be
not
the
seruants
of
men
:
as
if
he
had
said
,
to
marrie
or
not
to
marrie
is
in
your
owne
election
,
let
therefore
neither
Iew
nor
Gentile
ouerrule
your
libertie
,
let
none
entangle
your
consciences
,
let
none
bring
you
into
faithlesse
bondage
,
let
none
impose
that
heauie
yoke
vpon
your
necks
,
which
yee
are
no
way
able
to
beare
.
Nowe
by
due
application
heereof
,
the
vow
of
single
life
,
at
the
least
the
vow
annexed
to
priesthood
,
which
by
the
law
of
man
,
spoileth
vs
of
our
christian
libertie
,
must
needs
be
a
wicked
and
damnable
vowe
.
Victor
.
demur
.
sect.
2.
relect.
7.
p.
280.
For
as
the
learned
papist
Victoria
hath
wel
obserued
,
the
gospell
is
called
the
law
of
libertie
,
because
christians
after
the
promulgation
of
the
gospel
,
are
onely
bound
to
the
law
of
nature
.
And
yet
our
late
popes
haue
made
our
case
more
intollerable
,
then
euer
was
the
heauie
yoke
of
the
Iewes
.
For
Saint
Paul
chargeth
vs
,
to
stand
fast
in
the
libertie
wherewith
Christ
hath
made
vs
free
,
and
not
to
be
intangled
againe
with
the
yoke
of
bondage
.
Galat.
5.
verse
1.
I
say
sixtly
,
that
to
abandon
Gods
holy
ordinance
is
a
wicked
and
damnable
sinne
:
and
yet
is
this
done
as
the
Pope
bluntishly
auoucheth
,
by
his
tyrannically
extorted
vowes
:
for
matrimonie
contracted
after
priesthood
,
is
by
Gods
law
true
and
perfect
matrimonie
,
as
is
alreadie
proued
by
popish
grant
;
and
yet
is
such
matrimonie
become
no
matrimonie
by
popish
vow
,
as
the
Pope
would
enforce
vs
to
beleeue
.
Therefore
by
due
application
,
the
monasticall
vow
is
a
wicked
and
damnable
thing
.
I
say
seauenthly
,
that
euerie
vowe
must
bee
de
meliori
bono
,
of
a
better
good
,
or
of
that
which
is
a
more
holy
thing
:
so
writeth
their
approued
doctour
and
canonized
saint
Aquinas
in
his
theological
Summe
:
Aquin.
22.
q.
11.
and
therfore
because
the
popish
perpetuall
vowe
of
single
life
is
not
of
such
a
better
good
,
it
must
needs
be
a
wicked
&
vnlawful
act
.
To
prooue
the
saide
popish
vow
,
is
not
of
a
better
good
,
the
reader
must
diligently
obserue
these
points
:
first
,
that
it
is
one
thing
to
speake
of
virginity
in
it
selfe
,
or
as
it
is
compared
with
wedlocke
;
and
another
thing
to
speake
of
it
as
it
is
perpetually
vowed
in
such
&
such
a
person
:
secondly
,
that
to
leade
a
single
life
is
indifferent
to
such
persons
as
haue
the
gift
of
continencie
,
but
not
to
others
:
thirdly
,
that
such
intangle
themselues
in
snares
by
Saint
Paules
doctrine
,
as
do
not
know
their
future
continuance
,
1.
Cor.
7.
and
for
all
that
make
a
popish
vow
of
single
life
for
euer
:
fourthly
,
that
it
is
a
great
sinne
to
do
any
thing
which
is
not
of
faith
,
Rom.
14.
ver.
23.
for
so
saith
the
apostle
.
Hereupon
it
followeth
first
,
that
the
vow
of
single
life
or
virginitie
,
is
vnlawfull
:
the
reason
is
euident
,
because
it
is
not
a
better
good
.
I
prooue
it
,
by
the
flat
testimonie
of
Saint
Gregorie
Nazianzene
,
a
most
eloquent
and
learned
father
,
who
was
S.
Hieroms
master
,
and
taught
him
the
holy
scriptures
,
and
for
his
wonderfull
knowledge
therein
was
rightly
surnamed
Theologus
,
as
recordeth
Simeon
Metaphrastes
,
these
are
his
expresse
wordes
;
Cum
in
duo
haec
genera
vita
nostra
omnis
diuisa
sit
,
Gregor.
Nazian.
orat
.
25.
in
laudem
Gorgonia
tom.
2.
nimirum
in
matrimonium
&
caelibatum
,
(
quorum
alterum
vt
praestantius
&
diuinius
,
ita
maioris
quoque
laboris
&
periculi
alterum
humilius
quidem
&
abiectius
,
caeterum
minori
periculo
obnoxium
)
vitatis
vtriusque
status
incommodis
,
quicquid
in
vtroque
commodi
erat
,
delegerit
,
in
vnumque
coegerit
,
alterius
nempe
sublimitatem
,
alterius
securitatem
,
fuerìtque
citra
supercilium
pudica
,
caelibatus
commoda
matrimonio
temperans
,
ac
reipsa
ostendens
neutrum
horum
suapte
natura
tale
esse
,
vt
nos
prorsus
vel
Deo
vel
mundo
astringat
,
vel
ab
his
penitus
nos
separet
:
Sic
quidem
vt
alterum
natura
omnino
fugiendum
sit
,
alterum
prorsus
expetendum
;
verum
mentem
esse
,
quae
&
nuptias
&
virginitatem
recte
moderetur
,
atque
vtrumque
horum
instar
materiae
cuiuspiam
ab
artifice
ratione
componi
,
&
ad
virtutem
elaborari
.
Whereas
our
whole
life
is
diuided
into
these
two
kindes
,
to
wit
,
into
matrimonie
and
single
life
,
(
whereof
the
one
as
it
is
more
excellent
and
diuine
,
so
is
it
also
of
greater
labour
&
danger
;
the
other
more
base
and
vile
,
but
subiect
to
lesse
danger
)
(
Gorgonia
)
eschewing
the
discommodities
of
either
state
,
hath
chosen
and
gathered
into
one
,
what
commoditie
soeuer
was
in
both
,
that
is
,
the
sublimitie
of
the
one
and
the
securitie
of
the
other
.
She
was
chaste
and
nothing
proud
,
tempering
the
commodities
of
single
life
with
marriage
,
and
shewing
in
very
deede
,
that
neither
of
the
twaine
is
such
of
it
owne
nature
,
as
can
eyther
ioyne
vs
wholy
to
God
,
or
to
the
worlde
,
or
withdraw
vs
wholy
from
God
or
from
the
world
.
So
verily
as
the
one
ought
of
it
owne
nature
be
auoided
,
and
the
other
to
bee
required
:
but
that
it
is
the
minde
that
doth
rightly
moderate
both
marriage
and
virginitie
,
and
that
either
of
them
must
bee
by
reason
composed
of
the
artificer
as
certaine
vnwrought
stuffe
,
&
so
be
made
a
vertue
.
These
are
the
words
of
this
great
clarke
and
holy
father
,
in
which
he
hath
learnedly
described
the
natures
and
properties
,
both
of
marriage
&
virginitie
;
which
I
haue
alleaged
at
large
,
because
they
are
worthy
of
our
consideration
,
and
doe
exactly
explaine
this
intricate
and
important
matter
.
Out
of
them
therefore
I
note
first
,
that
as
virginitie
is
more
excellent
one
way
,
so
is
it
more
dangerous
another
way
,
and
so
all
things
considered
,
there
is
no
preeminence
in
either
of
the
twaine
,
at
least
not
in
virginitie
.
I
note
secondly
,
that
as
matrimonie
is
more
secure
and
free
from
perill
,
so
may
it
also
include
al
the
good
that
is
in
virginitie
.
For
as
S.
Gregorie
saith
,
Gorgonia
being
a
married
woman
,
ioyned
the
sublimitie
&
most
excellent
part
of
virginitie
,
with
the
securitie
of
hir
chast
wedlocke
.
I
note
thirdly
,
that
by
S.
Gregories
discourse
,
wedlock
is
to
be
preferred
before
virginitie
.
For
al
the
good
parts
of
virginitie
may
be
included
in
chast
wedlocke
,
not
so
the
good
parts
of
wedlocke
in
virginitie
,
that
is
,
virginity
is
euer
subiect
to
perill
,
from
which
wedlocke
abideth
free
.
I
adde
hereunto
,
that
the
world
may
be
continued
without
virginity
,
although
wedlocke
be
necessarie
for
the
same
.
I
note
fourthly
,
that
virginitie
of
it
owne
nature
,
can
neither
ioyne
vs
to
God
,
nor
withdraw
vs
from
God
,
but
is
as
marriage
in
that
respect
.
I
note
fiftly
,
that
neither
wedlock
nor
yet
virginity
is
a
virtue
of
it selfe
,
but
a
peece
of
vnwrought
stuffe
,
which
then
becommeth
a
vertue
,
when
it
is
perfectly
laboured
by
the
worker
:
and
consequently
,
that
virginitie
hath
no
such
perfection
and
merite
as
our
papists
doe
ascribe
vnto
it
.
Clemens
.
Alexander
.
lib.
3.
stromat
.
Clemens
Alexandrinus
taught
this
doctrine
long
before
Saint
Gregorie
.
It
followeth
secondly
vppon
the
foure
obseruations
,
that
if
virginitie
were
a
better
good
as
it
is
considered
in
it selfe
,
(
the
contrarie
whereof
is
proued
)
yet
woulde
it
not
follow
that
it
were
a
better
good
,
The
disparitie
ought
to
be
noted
well
.
as
it
is
vowed
of
him
or
hir
that
hath
not
the
gift
:
the
reason
is
euident
,
because
our
sauiour
hath
appointed
such
persons
,
to
vse
the
soueraigne
medicine
of
chast
wedlocke
:
and
so
single
life
is
so
farre
from
being
a
better
good
in
such
persons
,
that
it
is
no
good
at
all
,
but
a
flat
damnable
sin
.
Mat.
19.
vers.
11.12
.
1.
Cor.
7.
verse
2.
Besides
this
,
such
persons
expose
themselues
to
great
perill
,
that
is
,
to
commit
fornication
,
because
they
know
not
their
own
future
state
.
It
followeth
thirdly
,
that
such
a
vowe
cannot
be
of
a
better
good
,
because
it
is
not
of
faith
.
I
proue
it
,
because
his
act
cannot
be
of
faith
,
who
knoweth
not
whether
his
act
please
God
or
not
,
yea
he
contemneth
God
presuming
to
do
that
,
which
is
offensiue
in
Gods
sight
.
If
they
answere
that
they
know
God
will
giue
them
the
gift
for
asking
;
I
replie
,
that
so
to
say
is
great
presumption
:
For
Christ
himselfe
saith
,
that
all
cannot
liue
single
,
but
they
onely
to
whom
it
is
giuen
:
Mat.
19
verse
11
and
saint
Paul
after
he
had
wished
euerie
man
to
be
as
himselfe
,
added
forthwith
;
but
euerie
one
hath
his
proper
gift
of
God
,
one
after
this
manner
,
and
another
after
that
.
Saint
Ambrose
saith
,
sola
est
virginitas
quae
suaderi
potest
,
imperari
non
potest
;
1.
Cor.
7
verse
.
7.
Ambros.
exhort
.
ad
virgines
.
tom
1.
p.
106.
onely
virginitie
is
a
thing
which
may
be
counselled
,
but
commanded
it
cannot
be
.
I
say
eightly
,
that
a
lawfull
and
godly
vowe
must
bee
of
such
things
as
are
in
our
owne
power
,
&
that
otherwise
it
is
of
no
force
at
all
.
For
this
cause
,
the
vowes
that
children
made
were
of
no
force
in
the
law
of
Moses
,
so
long
as
they
were
vnder
the
gouernment
of
their
parents
.
In
like
case
were
the
vows
of
wiues
,
&
of
seruants
,
Numer.
30.
pertotum
.
without
the
consent
of
their
husbands
and
masters
,
yea
,
all
vowes
of
monks
&
other
religious
persons
so
called
,
which
are
made
without
consent
of
their
abbots
,
&
generals
,
are
for
this
cause
voide
,
&
of
no
force
at
all
:
so
write
Aquinas
,
Caietanus
,
Couarruuias
,
Nauarrus
Syluester
,
Mat.
19.
verse
.
11.
Fumus
,
Antoninus
,
and
the
rest
.
And
yet
is
it
euident
,
that
Chastitie
is
not
in
the
power
of
man
,
for
so
Christ
himself
hath
taught
vs
.
And
it
is
a
friuolous
euasion
to
say
,
that
by
prayer
it
may
be
obtained
.
For
who
knoweth
that
God
will
grant
his
prayer
for
single
life
?
to
whom
hath
God
so
promised
?
Certes
,
the
holy
Apostle
praied
instantly
three
times
,
that
the
pricke
of
the
flesh
might
be
taken
from
him
,
2.
Cor.
12.
v.
7
,
8
,
9
,
and
yet
could
not
attaine
the
same
.
Neuerthelesse
euerie
idle
Monke
,
Frier
,
and
Nunne
,
when
they
haue
presumptuously
entangled
themselues
in
the
snare
,
and
that
without
Gods
appointment
,
nay
contrary
to
his
commaundement
,
will
enforce
God
to
yeeld
to
their
desire
.
In
this
their
impious
doctrine
,
our
papistes
doubtlesse
become
flat
Pelagians
,
and
either
for
their
pride
will
not
,
or
for
their
iust
blindnesse
cannot
see
it
.
For
Iulianus
the
Pelagian
taught
the
selfe
same
doctrine
,
The
papistes
are
become
Pelagians
.
and
for
that
was
christianly
confuted
by
S.
Augustine
.
These
are
S.
Austens
expresse
wordes
;
Dicis
enim
quod
dominum
continentiae
gloriam
libertate
electionis
honorauerit
,
dicens
,
qui
potest
capere
capiat
;
tanquam
hoc
capiatur
non
dei
munere
,
sed
arbitrij
libertate
,
&
taces
quod
supra
dixerit
,
August
.
cont.
Iulian
:
Pelagian
.
lib.
5.
ca.
7.
tom.
7.
non
omnes
capiunt
verbum
hoc
,
sed
quibus
datum
est
.
Vide
quae
taceas
,
quae
dicas
.
Puto
quod
te
pungat
conscientia
:
sed
vincit
rectum
timorem
,
cum
ingerit
peruersum
pudorem
,
quoquo
modo
iam
defendenda
praecipitata
sententia
.
For
thou
saiest
,
that
our
Lord
hath
honoured
the
glorie
of
continencie
with
the
freedome
of
election
,
saying
;
He
that
can
take
,
let
him
take
;
as
if
this
were
taken
not
by
Gods
gift
,
but
by
the
free
will
of
man
,
&
thou
concealest
that
which
Christ
said
before
,
al
men
doe
not
receiue
this
word
,
but
they
to
whom
it
is
giuen
.
Consider
well
,
what
thou
concealest
,
and
what
thou
saiest
.
I
verily
thinke
,
that
thine
own
conscience
pricketh
thee
:
but
when
a
rash
sentence
must
be
defended
,
it
bringeth
in
peruerse
shame
,
which
ouercommeth
godly
feare
.
Thus
saith
S.
Austen
.
Out
of
these
wordes
I
gather
first
,
that
Iulianus
held
this
opinion
,
that
euery
one
might
liue
a
chaste
single
life
,
at
his
pleasure
.
I
gather
secondly
,
that
for
this
end
hee
wrested
the
holy
scripture
.
I
gather
thirdly
,
that
Iulians
owne
conscience
condemned
him
for
this
his
foolishe
opinion
,
as
S.
Austen
thought
:
and
so
gentle
reader
,
thou
seest
euidently
,
that
late
poperie
is
become
flat
Pelagianisme
.
But
our
papists
in
great
furie
exclaime
bitterly
against
vs
&
say
,
that
God
denieth
vs
nothing
,
that
is
necessary
for
our
saluation
:
which
I
willingly
admit
,
telling
them
withall
,
that
we
may
attaine
eternall
saluation
,
aswell
by
marriage
as
by
single
life
.
1.
Cor.
7.
v.
9.
And
heereunto
I
adde
,
that
matrimonie
is
ordained
for
the
saluation
of
al
such
as
cannot
liue
a
continent
single
life
:
and
therfore
saith
the
Apostle
;
if
they
cannot
absteine
,
let
them
marry
,
for
it
is
better
to
marry
then
to
burne
.
Againe
,
albeit
God
should
graunt
their
requestes
for
a
time
,
yet
would
it
not
follow
that
they
shuld
so
continue
to
the
end
of
their
liues
.
1.
Cor.
7.
verse
12
For
as
S.
Paul
aduiseth
,
hee
that
seemeth
to
stand
,
ought
to
take
good
heed
least
he
fall
.
I
say
ninthly
,
that
vowes
which
are
not
voluntary
and
free
from
all
coaction
,
are
not
only
wicked
,
but
of
no
force
at
all
.
So
write
the
best
popish
doctors
,
Aquinas
,
Lombardus
,
Aquinas
22.
q.
88
ar.
2.
corp.
Lomb.
in
4.
dist.
38.
Anton.
p.
2.
tit.
11
c.
1.
§.
1.
Fumus
,
de
vo●o
,
§.
1.
Syluest.
de
voto
primo
.
§.
1.
Antoninus
,
Nauarrus
,
Syluester
,
Angelus
,
Fumus
and
the
rest
.
And
who
knoweth
not
that
Romish
priestes
,
moonkes
and
others
of
that
irreligious
crew
,
doe
yeeld
to
the
perpetuall
vow
of
single
life
by
coaction
,
and
reluctante
conscientia
?
it
is
manifest
doubtlesse
in
all
such
as
want
the
supernaturall
gift
.
For
since
they
can
neither
freely
be
admitted
to
the
ecclesiasticall
ministerie
,
nor
yet
professed
in
the
monasterie
,
and
so
enioy
the
expected
commodities
thereof
:
at
length
they
condescend
by
popish
restraint
,
to
admit
the
vowe
of
single
life
.
For
howsoeuer
God
shal
bestowe
his
gift
of
continent
single
life
,
it
is
decreed
before
hand
,
that
the
yonger
brothers
of
the
house
of
Farnesus
,
&
Columna
,
Vrsinus
,
and
such
like
,
shal
be
cardinals
bound
to
single
life
.
So
is
it
commonly
intended
by
gentle
men
,
otherwise
vertuous
and
of
good
worship
,
that
their
yonger
sonnes
shal
be
the
parsons
of
such
and
such
fat
liuings
,
wherof
themselues
are
the
patrones
;
although
they
be
as
vnfit
for
the
popish
annexed
vow
,
as
euer
was
Sardanapalus
that
effeminate
wanton
.
I
say
tenthly
,
that
al
vowes
are
wicked
and
vnlawful
which
are
either
of
things
indifferent
,
or
of
vnlawful
things
,
or
against
any
commandement
.
So
write
Antoninus
,
Fumus
,
Vignerius
,
Vigner
.
de
virtu●
inst.
c.
5.
§
5.
v.
●4
.
Ant.
&
Fum.
v●i
supr.
and
other
approoued
papistes
.
All
which
neuerthelesse
are
truly
verified
,
of
the
popish
vowes
of
single
life
.
For
first
,
virginitie
is
a
thing
meere
indifferent
,
and
no
vertue
till
it
be
rightly
laboured
by
the
workman
,
as
I
haue
prooued
out
of
S.
Gregorie
Nazianzene
▪
Secondly
,
the
vowe
of
virginitie
or
single
life
in
such
as
want
the
gift
,
is
against
Gods
holy
commandement
expressed
not
onely
in
S.
Paul
,
1.
Cor.
7.
v.
●
.
Mat.
19.
v.
1●
but
also
in
his
holy
gospel
.
For
when
Christ
saith
,
he
that
can
take
,
let
him
take
;
he
saith
also
consequently
&
virtually
,
he
that
cannot
take
,
let
him
not
take
:
as
if
he
had
said
;
whosoeuer
can
with
a
good
conscience
absteine
from
wedlocke
,
let
him
so
doe
;
but
he
that
cannot
,
let
him
marry
a
wife
,
because
that
is
expedient
for
his
saluation
.
S
,
Paul
doth
so
interpret
Christ
,
in
other
wordes
equiualent
.
I
say
vnto
the
vnmarried
,
and
vnto
the
widowes
,
it
is
good
for
them
if
they
abide
euen
as
I
doe
:
1.
Cor.
7.
v.
8.9
.
but
if
they
cannot
abstein
,
let
them
marry
,
for
it
is
better
to
marry
then
to
burn
.
Thirdly
,
virginitie
vowed
as
a
worke
of
supererogation
,
of
merite
,
and
perfection
,
is
a
wicked
and
superstitious
thing
,
and
yet
is
this
the
popishe
maner
of
vowing
the
same
:
for
thus
writeth
Viguerius
,
their
learned
professor
of
diuinitie
and
Dominican
frier
.
The
perioch
of
the
chapter
.
Priestes
were
married
in
the
olde
lawe
,
and
in
time
of
the
new
testament
,
in
the
East
church
,
and
in
the
West
:
Many
popes
of
Rome
,
were
the
sonnes
of
priests
:
neither
were
they
bastardes
,
but
legitimate
children
.
Many
holy
and
learned
bishops
,
were
married
men
▪
S.
Gregory
,
S.
Spiridion
,
S.
Cheremon
,
S.
Philogonius
,
S.
Eupsichius
.
S.
Paphnutius
defended
the
marriage
of
priestes
publickly
in
the
councell
of
Nice
,
and
auouched
in
the
spirite
of
God
,
that
the
vse
of
holy
wedlocke
was
honourable
in
them
,
euen
in
time
of
their
priesthood
.
S.
Cheremon
and
his
wife
fled
togither
from
persecution
,
euen
at
that
time
when
he
was
Bishop
of
Nicopolis
.
Eupsichius
was
the
bishop
of
Cesarea
and
forthwith
after
his
marriage
martyred
for
Christ
Iesus
.
The
apostles
themselues
were
married
,
begate
children
,
and
carried
their
wiues
about
with
them
,
while
they
preached
the
gospel
abroad
in
the
countrey
.
Clergie
men
vsed
the
benefite
of
marriage
aswell
as
secular
persons
,
vntill
the
vntimely
birth
of
wicked
pope
Syritius
.
Bishops
,
priests
,
and
all
religious
persons
so
termed
,
may
most
lawfully
marry
by
the
lawes
of
God
,
and
are
onely
debarred
thereof
by
the
odible
lawes
of
man
,
or
rather
to
vse
the
apostles
wordes
,
by
the
detestable
doctrine
of
Satan
.
All
this
I
haue
proued
effectually
in
this
present
chapter
.
Yea
,
the
marriage
of
priestes
was
vsed
without
restraint
in
Germanie
,
for
the
space
of
a
thousand
seuentie
and
foure
yeares
,
after
Christes
sacred
incarnation
.
Anno
Dom.
1074.
That
is
,
vntill
the
daies
of
the
vngratious
pope
Hildebrand
,
who
termed
himselfe
Gregorie
the
seuenth
,
who
crept
into
the
popedome
by
naughty
meanes
,
in
the
yeare
of
Christ
1074.
And
because
I
wil
charge
the
Papistes
with
nothing
,
but
that
which
they
shall
neuer
be
able
to
denie
;
their
own
deare
moonk
Lambertus
Schafnaburgensis
,
(
a
man
whom
their
trusty
friend
Ar.
Pontacus
Burdegalensis
,
affirmeth
to
haue
handled
the
histories
of
his
time
very
exactly
)
shal
be
my
witnesse
against
the
pope
,
and
popishly
prohibited
marriages
.
This
writer
so
authenticall
as
ye
heare
,
writeth
in
this
maner
;
Hildebrandus
papa
cum
episcopis
Italiae
conueniens
iam
frequentibus
synodis
decreuerat
,
Lambert
.
Sch●●nab
Chron.
vt
secundum
instituta
antiquorum
canonum
presbyteri
vxores
non
habeant
,
habentes
aut
dimittant
,
aut
deponantur
;
Anno.
Dom.
1074.
nec
quispam
omnino
ad
sacerdotium
admittatur
,
qui
non
in
perpetuum
continentiam
vitamque
caelibemprofiteatur
.
Sequitur
;
aduersus
hoc
decretum
protinus
vehementer
infremuit
tota
factio
clericorum
,
hominem
plane
haereticum
&
vesani
dogmatis
esse
clamitans
,
qui
oblitus
sermonis
domini
,
quo
ait
,
non
omnes
capiunt
verbum
hoc
,
qui
potest
capere
capiat
;
&
Apostolus
,
qui
se
non
continet
,
nubat
;
melius
est
enim
nubere
quam
vri
,
violenta
exactione
homines
viuere
cogeret
ritu
angelorum
,
&
dum
consuetum
cursum
naturae
negaret
,
fornicationi
&
immunditiei
fraena
laxaret
.
Pope
Hildebrand
togither
with
the
Bishoppes
of
Italie
decreed
in
frequent
Synodes
,
that
after
the
ordinaunces
of
olde
canons
,
priestes
shoulde
not
haue
wiues
;
and
that
suche
as
had
wiues
,
shoulde
either
put
them
awaie
,
or
bee
depriued
of
their
liuinges
;
and
that
none
shoulde
be
admitted
to
the
order
of
priesthoode
,
but
hee
that
woulde
professe
the
perpetual
vow
of
single
life
.
Against
this
decree
the
whole
faction
of
the
clergy
stormed
wonderfully
,
exclaming
that
Hildebrand
was
mad
&
a
flat
heretike
,
as
who
had
forgotten
the
words
of
the
Lord
,
who
saith
that
all
cannot
liue
continent
,
and
the
Apostle
saith
,
hee
that
cannot
abstaine
,
let
him
marrie
;
for
it
is
better
to
marrie
,
then
to
be
burnt
;
and
would
violently
compel
men
to
liue
like
angels
;
and
while
hee
denied
the
accustomed
course
of
nature
,
gaue
libertie
to
fornication
and
vncleannesse
.
Out
of
which
wordes
I
note
first
,
that
this
Lambertus
was
a
Monke
,
and
a
great
patron
of
poperie
,
which
I
proue
by
two
reasons
;
first
,
for
that
hee
tearmed
it
a
faction
,
to
withstand
Pope
Hildebrands
wicked
decree
.
Again
,
because
he
affirmeth
the
late
prohibition
of
priests
marriage
,
to
bee
according
to
the
old
canons
,
which
canons
for
al
that
,
were
not
before
the
daies
of
the
late
Pope
Syricius
,
as
I
haue
proued
.
I
note
secondly
,
that
since
this
Lambert
was
a
great
and
zealous
papist
,
all
must
needs
be
of
good
credit
,
that
he
saith
against
the
papists
,
and
popish
doctrine
.
I
note
thirdly
,
that
priests
were
married
in
Germanie
,
aboue
one
thousand
seuentie
yeeres
after
Christ
,
that
is
,
till
the
time
of
this
wicked
Hildebrand
.
I
note
fourthly
,
that
it
was
so
strange
a
thing
in
those
dayes
to
speake
against
the
mariage
of
priests
in
Germanie
,
that
they
reputed
Pope
Hildebrand
a
madde
man
and
an
heretique
,
for
withstanding
the
same
.
And
yet
such
is
the
fondnesse
and
madnesse
of
the
common
sorte
this
daye
,
that
they
deeme
them
mad
men
and
heretikes
,
who
speake
in
defence
thereof
.
I
note
fiftly
,
that
all
the
learned
in
Germanie
proued
the
Pope
an
heretike
,
by
the
flatte
testimonie
of
Christ
and
his
Apostle
.
I
note
sixtly
,
that
by
the
verdict
of
all
the
learned
in
Germanie
,
that
great
and
goodly
country
,
Pope
Hildebrand
did
not
only
enforce
them
violently
against
their
auncient
custome
,
but
withall
did
open
the
window
to
al
filthie
liuing
.
Priests
were
also
married
in
our
owne
countrey
of
England
,
till
the
late
dayes
of
the
saide
Pope
Hildebrand
,
if
wee
will
beleeue
our
owne
English
Chronicles
.
Polidorus
another
deare
friend
of
the
papists
,
shall
tell
them
what
he
thinks
of
the
Popes
proceeding
,
touching
the
marriage
of
priests
:
thus
doth
he
write
.
Illud
tamen
dixerim
,
tantum
abfuisse
,
vt
ista
coacta
castitas
illam
coniugalem
vicerit
,
Polidorus
.
lib.
5
▪
cap.
4.
in
fide
.
vt
etiam
nullius
delicti
crimen
maius
ordini
dedecus
,
plus
malireligioni
,
plus
doloris
omnib
bonis
impresserit
,
inusserit
,
attulerit
,
quam
sacerdotum
libidinis
labes
:
proinde
forsitan
tam
è
republica
christiana
quam
ex
ordinis
vsu
esset
;
vt
tandem
aliquando
ius
publici
matrimoni●
sacerdotibus
restitueretur
:
quod
illi
sine
infamia
sanctè
potius
colerent
,
quam
se
spurcissimè
eiuscemodi
naturae
vitio
turpificarent
.
Yet
this
I
wil
say
,
that
this
compelled
chastitie
(
of
priests
,
)
was
so
far
from
excelling
chastity
in
wedlock
,
as
no
crime
whatsoeuer
hath
brought
greater
shame
to
priesthood
,
more
harme
to
religion
,
more
griefe
to
all
good
men
,
then
the
vnchast
life
of
priests
.
Therefore
,
perhaps
it
were
no
lesse
necessarie
for
the
publike
weale
of
christendome
,
then
for
the
order
of
priesthood
,
that
once
againe
priests
might
marrie
publikely
,
that
so
they
might
liue
honestly
&
without
shame
,
&
not
pollute
themselues
so
filthily
.
This
is
the
iudgement
of
their
own
popish
Polidore
,
who
being
an
Italian
knewe
best
the
Romish
fashion
.
He
confesseth
plainly
as
you
see
,
that
priests
were
maried
in
old
time
,
wishing
for
great
causes
that
it
were
so
againe
.
Their
great
Cardinall
Panormitanus
giueth
so
worthie
a
testimony
of
this
controuersie
,
as
which
being
well
marked
,
will
confound
al
papists
in
the
world
:
these
be
his
words
;
Continentia
non
est
in
clericis
secularibus
de
substantia
ordinis
,
nec
de
iure
diuino
,
Panormita●
.
de
clerie
.
co●●ugati●
.
cap.
cum
Olim.
quia
aliàs
Graeci
peccarent
,
nec
excusaret
eos
consuetudo
.
Sequitur
:
&
non
solum
credo
potestateminesse
ecclesiae
hoc
condendi
sed
credo
pro
bono
&
salute
esset
animarum
▪
quod
esset
salubre
statutum
,
vt
volentes
possint
contrahere
,
quia
experientia
docente
,
contrarius
prorsus
effectus
sequitur
ex
illa
lege
continentiae
,
cum
hodie
non
viuant
spiritualiter
,
nec
sint
mundi
,
sed
maculantur
illicito
coitu
cum
eorum
grauiss
▪
peccato
,
vbi
cum
propria
vxore
esset
castitas
:
Continencie
in
secular
priests
,
is
not
of
the
substance
of
their
orders
,
nor
of
the
law
diuine
,
because
otherwise
the
Greeks
should
sinne
,
and
their
custome
could
not
excuse
them
:
and
I
doe
not
onely
beleeue
that
the
church
can
make
such
a
law
,
but
also
that
such
a
law
were
for
the
good
,
and
for
the
saluation
of
soules
,
that
such
as
would
might
marrie
;
because
experience
teacheth
,
that
a
contrarie
effect
followeth
of
that
lawe
of
continencie
,
since
this
day
they
liue
not
spiritually
,
neither
are
cleane
,
but
are
polluted
in
vnlawfull
copulation
with
their
sinne
most
greeuous
,
though
they
might
liue
chastly
with
their
owne
wiues
.
Out
of
which
wordes
of
Panormitan
,
(
who
was
their
canonist
,
their
Abbot
,
their
archbishop
,
their
cardinall
,
)
I
note
first
,
that
the
prohibition
of
marriage
in
secular
priestes
,
is
neither
of
the
substance
of
the
ministerie
nor
by
the
law
of
God
,
but
onely
enforced
by
the
law
of
man
.
I
note
secondly
,
that
priestes
marriage
may
be
honourable
and
honest
chastitie
.
I
note
thirdly
,
that
the
prohibition
of
priestes
marriage
,
is
against
their
soules
health
,
as
which
causeth
the
priests
to
sin
damnably
.
Out
of
which
notes
I
inferre
this
memorable
corollary
,
that
the
prohibition
of
priests
marriage
is
against
Gods
law
,
against
the
health
of
mens
soules
,
and
against
the
good
of
the
common
weale
,
and
that
by
constant
popish
doctrin
.
So
then
,
the
pope
is
neuer
able
,
to
purge
himself
of
his
shameful
dealing
.
CHAP.
V.
Of
popish
pardons
,
and
the
originall
thereof
.
I
Haue
spoken
so
copiously
of
popish
pardons
,
in
my
booke
of
Motiues
;
as
much
more
shall
not
be
needfull
,
in
this
place
.
There
I
prooued
by
the
testimonie
of
Roffensis
,
Syluester
,
and
other
popish
doctors
,
that
popish
pardons
are
not
grounded
in
or
vpon
the
word
of
god
;
as
also
that
they
crept
into
the
church
,
long
after
Christes
ascension
into
heauen
.
Anno.
Dom.
1300
Bonifacius
the
eight
of
that
name
,
(
who
began
his
popedome
as
a
foxe
,
continued
in
it
,
as
a
wolf
,
and
ended
it
as
a
dog
,
their
owne
writers
Platina
and
Carranza
so
affirming
)
was
the
first
bishop
of
Rome
,
that
euer
tooke
vpon
him
to
pardon
sinne
by
publique
bulles
.
He
appointed
a
Iubilee
,
and
graunted
full
remission
of
al
sinnes
,
Platina
in
Bonifac.
8
,
in
med.
to
such
as
would
come
in
pilgrimage
to
Rome
.
Their
owne
Platina
hath
these
expresse
wordes
:
Iubilaeum
idem
retulit
anno
millesimo
trecentesimo
,
quo
plenam
delictorum
omnium
remissionem
his
praestabat
,
qui
limina
apostolorum
visitassent
,
ad
exemplum
veteris
testamenti
.
(
Pope
Boniface
)
brought
againe
the
Iubilee
,
after
1300.
yeares
,
and
gaue
full
pardon
of
all
sinnes
to
those
that
did
visite
S.
Peters
Church
(
in
Vaticano
at
Rome
,
)
after
the
example
of
the
olde
lawe
.
Out
of
these
words
I
note
first
,
that
the
old
iubilee
was
neuer
heard
of
in
Christs
church
til
the
time
of
Bonifacius
our
Iewish
pope
.
I
proue
it
by
the
word
(
retulit
)
he
brought
again
(
from
the
Iewes
.
)
I
note
secondly
,
that
the
church
was
free
from
popish
pardons
,
the
space
of
1300
yeares
,
so
as
popish
pardons
are
not
yet
300.
yeares
old
,
albeit
sillie
people
do
so
magnifie
the
same
.
I
note
thirdly
,
that
this
pope
pardoned
not
only
the
paine
,
but
euen
the
sin
it selfe
,
yea
all
sinnes
whatsoeuer
.
Though
our
latter
papists
to
hide
their
shame
if
it
could
be
,
do
violently
interpret
him
of
the
pain
.
I
note
fourthly
,
that
this
good
father
Maliface
brought
again
the
Iewish
ceremonial
law
.
I
note
fiftly
,
that
the
remission
of
the
olde
law
(
which
they
pretend
apishly
to
imitate
)
was
not
of
sins
,
but
of
debts
,
lands
,
bondage
,
&
such
like
,
which
the
pope
vseth
not
to
pardon
:
Leu.
25.
vers.
10.
&
●
and
yet
forsooth
he
would
be
thought
to
bring
the
Iubilee
againe
.
Two
hundreth
yeares
after
this
,
that
is
,
1500.
yeares
after
Christ
,
pope
Alexander
the
sixt
appointed
his
Iubilee
,
An
,
Dom.
1500
and
like
pardons
,
not
onely
for
comming
to
Rome
,
but
to
all
persons
in
all
places
wheresoeuer
.
So
writeth
their
own
Polydore
,
and
Platina
accordeth
therunto
:
for
the
rest
see
my
Motiues
in
this
point
.
The
first
obiection
.
The
church
of
God
vsed
to
giue
pardons
,
Polidor
.
lib.
●
.
cap.
1.
aboue
a
thousand
and
two
hundred
yeares
sithence
,
as
appeareth
by
the
great
councell
of
Nice
,
and
by
other
ancient
synods
.
Yea
S.
Gregorie
gaue
pardon
,
to
al
those
that
did
visit
the
churches
at
Rome
The
answere
.
I
say
first
,
that
Emperors
,
kings
,
absolute
princes
,
&
common
weales
independent
,
may
lawfully
pardon
malefactours
,
the
due
circumstances
of
times
,
places
and
persons
wel
considered
:
and
so
may
one
neighbour
pardon
an
other
,
for
trespasses
done
vnto
him
.
I
say
secondly
,
that
in
the
primitiue
church
,
such
as
were
notorius
offenders
,
&
had
giuen
publike
scandall
to
the
church
,
were
inioyned
by
the
church
,
to
do
publike
penance
for
their
publike
faults
,
before
they
could
be
admitted
into
the
church
again
.
Which
thing
is
this
day
obserued
in
all
reformed
churches
abroad
,
and
in
all
particular
churches
(
God
be
thanked
for
it
)
throughout
the
Realme
of
England
.
I
say
thirdly
,
that
in
the
ancient
churches
,
many
yeares
of
penance
(
or
publike
exercises
of
humiliation
)
were
ordained
for
euerie
publike
grieuous
offence
.
Whereupon
it
followed
,
that
when
many
penitent
persons
gaue
euident
tokens
of
tru
internal
remorse
,
for
their
former
scandalous
conuersation
;
then
the
church
thought
good
to
giue
to
such
persons
,
some
relaxation
of
their
so
inioyned
publike
penance
:
which
maner
of
pardoning
is
plainely
acknowledged
in
the
holy
councel
of
Nice
.
These
are
the
expresse
words
.
De
his
qui
praeter
necessitatem
praeuaricati
sunt
,
Conc.
1.
Nicen.
●an
.
11.
aut
propter
ablationem
facultatum
,
aut
propter
periculum
,
aut
aliquid
huiusmodi
,
quod
factum
est
sub
tyrannide
Licini●
;
placuit
sanctae
synodo
licet
sint
indigni
misericordia
,
tamen
aliquid
circa
e●s
humanitatis
ostendi
.
Concerning
those
that
haue
voluntarily
transgressed
,
or
for
feare
to
lose
their
worldely
goods
,
or
for
danger
,
or
anie
such
like
occasion
,
as
chanced
in
time
of
Licinius
his
persecution
;
to
such
although
they
be
vnworthie
of
mercie
,
yet
is
it
the
holy
councels
mind
,
to
graunt
them
some
pardon
or
relaxation
in
that
behalfe
.
In
the
councel
of
Arles
,
and
in
the
councell
of
Ancyra
,
the
like
pardon
is
granted
to
penitent
offenders
:
Conc.
2.
Arelat
can.
10.
conc
.
Ancyr.
can.
2.
of
which
kind
of
pardons
,
the
ancient
fathers
Irenaeus
,
Tertullianus
,
Eusebius
,
Sozomenus
,
and
others
,
do
often
make
relation
.
Yea
,
of
this
sort
were
the
pardons
that
Saint
Gregorie
gaue
:
but
of
late
popish
pardons
,
that
is
,
of
applying
to
whom
they
list
,
&
when
they
list
,
as
well
to
the
liuing
as
to
the
dead
,
the
merites
of
Christ
and
of
his
saints
,
as
condigne
satisfaction
for
their
sins
:
for
of
such
pardons
no
councell
,
no
father
,
no
ancient
approued
Historiographer
,
maketh
any
mention
at
all
.
Which
thing
I
haue
plainely
proued
,
in
the
third
conclusion
of
the
second
chapter
of
my
Motiues
.
The
second
obiection
.
The
keyes
of
heauen
were
giuen
to
Saint
Peter
,
and
consequently
to
his
successours
the
bishops
of
Rome
,
The
answere
.
I
say
first
,
that
vpon
the
grosse
interpretation
of
these
words
,
many
popish
priests
haue
arrogantly
&
presumptuously
taken
vpon
them
like
the
proude
pharises
,
to
condemne
the
innocents
and
to
loose
the
guiltie
persons
;
whereas
before
God
,
not
the
sentence
of
the
priests
,
but
the
life
of
the
persons
charged
is
enquired
of
.
Thus
writeth
S.
Hierome
,
adding
that
priests
can
bind
and
loose
sinners
no
otherwise
now
in
the
new
testament
,
then
they
did
binde
and
loose
the
Leapers
in
the
old
law
:
D.
Hierom.
〈◊〉
cap
16.
Matt.
that
is
,
not
to
forgiue
sinnes
perfitly
and
indeede
,
but
to
declare
by
Gods
word
,
the
sinnes
of
penitent
persons
to
be
forgiuen
in
Gods
sight
;
euen
as
the
priests
in
Moses
law
did
not
purge
the
Leapers
,
Luc.
5.
Mat.
8.
Mat.
1.44
.
Leuit
▪
13.
per
totum
.
but
onely
declared
those
whom
God
had
purged
alreadie
,
to
be
cleane
and
free
from
the
leprosie
:
for
as
the
gospel
witnesseth
,
none
but
God
can
forgiue
sinne
.
I
say
secondly
,
Luc.
5.21
.
that
all
the
rest
of
the
Apostles
had
the
selfe
same
power
granted
to
them
all
,
which
is
here
promised
to
S.
Peter
:
for
so
saith
Christ
himselfe
in
another
place
,
where
hee
performeth
his
promise
nowe
made
to
Peter
,
in
the
person
of
them
al
:
&
consequently
,
if
the
Pope
could
pardon
,
as
fondly
is
imagined
;
Mut.
18.
v.
18.
Ioan.
20.
vers.
22.23
.
yet
might
al
other
bishops
do
the
same
euen
aswel
as
he
.
So
S.
Austen
,
S.
Ambrose
,
S.
Chrysostome
,
S.
Hylary
,
Origen
,
Theophilacte
,
and
others
do
confesse
.
I
say
thirdly
,
that
S.
Peter
and
the
other
Apostles
haue
not
power
granted
by
the
scripture
to
forgiue
sin
,
but
onely
to
declare
and
pronounce
according
to
the
scripture
,
that
God
hath
forgiuen
to
truely
penitent
persons
all
their
sins
.
For
they
can
but
onely
declare
the
sinnes
to
be
forgiuen
,
which
are
by
Christ
forgiuen
already
,
as
the
priests
in
the
olde
law
could
not
purge
any
from
the
leprosie
indeede
,
but
only
make
declaration
of
the
truth
;
as
ye
haue
heard
out
of
S.
Hierome
.
The
learned
popish
Cardinal
Hugo
,
(
to
the
euerlasting
confusion
of
all
impenitent
and
obstinate
papists
)
confirmeth
S.
Hieromes
opinion
in
these
expresse
words
:
Vinculo
culpae
&
poenae
debitae
non
potest●um
sacerdos
ligare
vel
soluere
,
Hugo
in
.
16.
Mat
sed
tantum
ligatum
vel
absolutum
ostendere
;
sicut
sacerdos
Leuiticus
non
faciebat
vel
mundabat
leprosum
,
sed
tantum
infectum
vel
mundum
ostendebat
.
The
priest
cannot
bind
him
with
the
bond
of
sin
and
due
punishment
,
either
loose
him
from
the
same
,
but
only
declare
him
to
be
bound
or
absolued
(
in
Gods
sight
)
euen
as
the
Leuitical
priest
did
not
make
or
clense
him
that
had
the
leprosie
,
but
onely
shewed
him
to
be
infected
or
clensed
.
Their
own
schoole
doctour
Durandus
singeth
the
same
song
,
in
these
expresse
words
;
Claues
nihil
operantur
ad
dimissionem
culpae
vel
maculae
,
Durand
.
in
.
4.
s.
d.
18.
q.
2.
quia
deordinatio
actus
tollitur
per
eius
ordinationem
,
dum
bene
displicet
,
quod
malè
placuit
.
The
keyes
work
nothing
to
the
remission
of
the
fault
or
blemish
,
because
the
deordination
of
the
act
is
taken
away
by
well
ordering
the
same
,
while
that
displeaseth
well
,
which
pleased
euil
.
Thus
we
see
by
popish
grant
and
doctrine
,
that
the
metaphorical
keyes
(
whereof
the
papists
boast
so
much
)
can
neuer
put
away
sinne
,
neither
can
any
priest
absolue
any
person
from
sin
,
or
from
the
paine
due
for
sinne
,
saue
onely
by
declaring
his
sins
to
be
forgiuen
,
as
is
said
.
The
replie
.
vers
.
2.8
It
is
euident
in
the
holy
gospel
,
that
not
onely
God
can
forgiue
sin
by
his
own
power
,
but
men
also
by
authority
&
commission
receiued
from
him
:
for
when
Christ
had
forgiuen
the
sicke
man
his
sinnes
the
people
maruailed
,
and
glorified
God
,
which
had
giuen
such
power
vnto
men
.
The
answere
.
I
answere
,
that
our
sauior
Christ
in
forgiuing
the
sicke
mans
sins
,
L●t
this
point
be
well
marked
.
shewed
himselfe
to
be
tru
God
:
which
maner
of
proofe
had
bin
none
indeed
,
if
any
but
god
could
haue
done
the
same
,
which
point
I
wish
the
gentle
reader
to
obserue
attentiuely
.
For
the
Pharises
charged
him
with
blasphemy
,
as
who
not
being
god
,
yet
toke
vpon
him
the
office
of
God
,
in
forgiuing
sins
.
Whose
opinion
for
all
that
,
Christ
himselfe
approued
,
&
for
ratification
thereof
,
shewed
by
an
euident
external
miracle
,
that
he
was
god
indeed
,
so
as
they
could
no
longer
be
in
suspence
of
the
matter
,
Mat
9.
vers
.
●
.
but
that
yee
may
know
(
saith
Christ
)
that
the
son
of
man
hath
power
to
forgiue
sins
(
then
said
he
to
the
sick
of
the
palsie
)
arise
,
take
vp
thy
bed
,
and
goe
into
thy
house
;
as
if
he
had
said
,
I
confesse
that
I
am
God
,
and
that
yee
may
knowe
the
same
euidently
,
I
make
the
sicke
man
whole
with
mine
onelie
worde
,
which
if
I
were
not
God
indeede
,
I
could
neuer
doe
.
This
case
S.
Chrysostome
maketh
so
plaine
,
as
none
that
once
reade
or
heare
his
wordes
,
can
stand
any
longer
in
doubt
therof
.
Thus
doth
he
write
in
expresse
termes
.
Videamus
quid
ipse
ait
,
vtrum
opinionem
eorum
improbauerit
,
Chrysost.
in
ca.
9.
Mat.
hom
30.
tom.
2.
p.
275.
an
potius
comprobauerit
:
nisi
enim
aequalis
esset
patri
,
dixisset
;
quid
mihi
tribuitis
non
competentem
opinionem
?
procul
ego
absum
à
tanta
potestate
.
Nunc
verò
nihil
horum
dixit
,
sed
contra
,
tam
verbo
quam
signo
affirmauit
.
Ita
quoniam
solet
esse
audientibus
molestum
,
vt
aliquis
de
seipso
apertius
dicat
,
aliorum
verbis
&
signo
deum
se
patrique
aequalem
esse
ostendit
;
&
quod
mirabilius
est
,
non
per
amicos
solum
,
verum
etiam
per
inimicos
hoc
peragit
,
vt
&
virtutis
&
sapientiae
suae
pelagus
pateat
.
Let
vs
see
what
he
saith
,
whether
hee
reprooued
their
opinion
,
or
rather
approoued
the
same
.
For
if
he
had
not
been
equall
with
his
father
,
he
woulde
haue
said
;
why
doe
ye
ascribe
to
me
that
incompetent
opinion
?
I
am
farre
off
from
that
so
great
power
:
yet
now
hee
saith
no
such
thing
,
but
contrariwise
affirmeth
it
both
by
word
and
miracle
.
So
because
it
is
woont
to
bee
greeuous
to
the
hearers
,
that
any
man
should
speake
openly
of
himselfe
;
he
sheweth
both
by
the
testimonie
of
others
and
by
myracle
,
that
he
is
God
,
and
equall
with
his
father
;
and
which
is
more
wonderfull
,
this
he
doth
not
only
by
his
friendes
,
but
euen
by
his
enemies
,
that
so
aswell
his
power
as
his
wisdom
may
be
known
aboundantly
.
Out
of
which
words
I
note
first
,
that
Christ
approued
the
opinion
of
the
Pharisies
,
who
held
that
only
God
could
forgiue
sin
.
I
note
secondly
,
that
if
Christ
had
not
been
equall
with
God
the
father
,
he
would
neuer
haue
taken
vpon
him
to
pardon
sin
;
and
consequently
,
The
pope
is
worse
then
the
diuell
.
that
the
pope
who
will
giue
a
generall
pardon
of
al
sinnes
,
must
by
S.
Chrysostomes
iudgement
,
be
either
as
good
as
God
,
or
worse
then
the
diuell
.
I
note
thirdly
,
that
it
was
needfull
for
Christ
to
shew
himselfe
to
be
God
;
because
otherwise
he
might
iustly
haue
been
charged
with
blasphemie
,
because
he
did
pardon
sin
.
And
consequently
,
that
our
pope
and
his
popish
vassals
,
our
Iesuites
,
moonkes
,
and
friers
,
must
either
prooue
themselues
Gods
,
by
signes
and
myracles
;
or
else
confesse
themselues
to
blaspheme
God
,
while
they
remit
and
pardon
sinne
.
For
they
all
chalenge
this
power
of
remitting
sinne
,
in
their
(
so
termed
)
sacrament
of
penance
.
S.
Ambrose
and
S.
Hilary
both
are
of
the
very
same
iudgement
,
S.
Ambrose
writeth
in
this
maner
.
Cognosce
interioris
homines
sanitatem
;
Ambros.
lib.
5.
in
●ucam
.
cap.
5.
in
〈◊〉
.
cui
peccata
donantur
:
quae
cum
Iudaei
asserunt
à
solo
Deo
posse
concedi
,
Deum
vtique
confitentur
suóque
iudicio
perfidiam
suam
produnt
;
qui
vt
opus
astruant
,
personam
negant
.
Sequitur
;
magna
itaque
infidae
plebis
amentia
,
vt
cum
confessa
fuerit
solius
dei
esse
donare
peccata
,
non
credat
deo
pecca
ta
donanti
.
Acknowledge
the
curing
of
the
inward
man
,
whose
sins
are
forgiuen
:
which
when
the
Iewes
confesse
that
onely
God
can
forgiue
,
they
doubtlesse
confesse
him
to
be
God
,
&
by
their
owne
iudgement
bewray
their
false
faith
,
who
to
establish
the
work
,
denie
the
person
.
Great
therfore
is
the
incredulitie
of
faithles
people
,
who
confessing
that
only
God
can
forgiue
sins
,
doth
not
for
all
that
beleeue
in
God
that
forgiueth
sins
.
S.
Hilary
hath
these
words
;
Mouet
Scribas
remissum
ab
homine
peccatam
;
●il●●
can
●
.
in
〈◊〉
.
hominem
enim
tantum
in
Iesu
Christo
contuebantur
,
&
remissum
ab
eo
,
quod
lex
laxare
non
poterat
:
fides
enim
sola
iustificat
.
Deinde
murmurationem
eorum
dominus
introspicit
,
dicitque
facile
esse
filio
hominis
in
terra
peccata
dimittere
:
verum
enim
nemo
potest
dimittere
peccata
,
nisi
solus
Deus
;
ergo
qui
remittit
,
Deus
est
,
quia
nemo
remittit
nisi
Deus
.
It
stirreth
the
Scribes
that
a
man
should
forgiue
sin
,
because
they
beheld
in
Iesu
Christ
onely
a
man
,
(
not
God
)
and
that
to
be
forgiuen
by
him
,
which
the
law
could
not
release
:
For
faith
onely
iustifieth
.
Afterward
the
Lord
looketh
into
their
murmuring
,
and
saith
that
it
is
easie
for
the
son
of
man
to
forgiue
sins
on
earth
,
for
it
is
true
,
that
no
man
can
forgiue
sinnes
,
but
onely
God
,
therefore
he
that
remitteth
sinnes
,
is
God
,
because
no
man
remitteth
sinnes
but
God
.
By
these
testimonies
it
is
euident
,
that
God
,
and
onely
God
can
forgiue
sins
,
&
that
our
sauiour
Christ
did
effectually
,
proue
himselfe
to
be
God
,
in
that
he
could
forgiue
sin
.
Which
kind
of
reasoning
had
been
of
no
force
at
all
,
if
others
beside
god
,
as
monks
&
Iesuits
could
haue
remitted
sin
.
The
replie
.
The
text
saith
,
that
the
faithfull
people
did
glorifie
God
,
for
that
he
gaue
such
power
to
men
,
as
to
remit
sins
and
to
do
miracles
;
knowing
that
so
to
doe
by
commission
from
God
,
was
not
against
his
glory
.
The
answere
.
I
answer
,
that
although
sundry
of
the
people
were
reuerently
affected
towards
Christ
,
by
reason
of
his
miracles
;
yet
did
they
not
behold
or
confesse
God
manifested
in
the
flesh
,
but
still
thought
Christ
to
be
a
pure
man
,
though
a
great
and
holy
prophet
.
And
the
reason
hereof
is
euident
,
because
they
did
not
acknowledge
Christ
to
be
God
,
but
to
haue
receiued
that
power
from
God
,
as
an
holy
man
:
for
as
the
text
saith
,
the
multitudes
seeing
it
,
were
afraid
and
glorified
God
,
that
gaue
such
power
vnto
men
.
Out
of
which
words
I
note
first
,
that
they
beleeued
not
Christ
to
be
God
,
because
they
were
afraid
.
For
as
Saint
Iohn
saith
,
he
that
confesseth
Iesus
to
be
the
sonne
of
God
,
Iohn
.
4.15
.
〈◊〉
.
wil
loue
him
and
be
without
feare
.
I
note
secondly
,
that
they
gaue
glorie
to
god
,
but
not
to
the
Sauior
of
the
world
:
for
albeit
that
no
man
but
Christ
wrought
the
miracles
,
yet
did
they
glorifie
God
for
giuing
such
power
to
men
,
whereby
it
is
cleare
,
that
they
esteemed
of
him
,
as
of
a
pure
man
;
and
that
god
had
giuen
that
power
to
others
as
well
as
to
him
,
otherwise
they
would
haue
spoken
in
the
singular
number
,
and
not
in
the
plurall
;
of
onely
Christ
whom
they
saw
,
and
not
of
moe
,
whome
they
neither
saw
,
nor
could
see
,
working
in
that
diuine
maner
.
I
note
thirdly
,
that
it
is
a
bluntish
kinde
of
disputation
,
when
the
conceit
of
the
vulgar
sort
,
is
alleaged
to
refute
Christs
diuine
reasoning
.
The
third
obiection
.
S.
Paul
himselfe
gaue
pardon
to
the
incestuous
Corinthian
,
vers
.
1·
2.
Cor.
2.
vers
.
10
who
had
committed
fornication
with
his
fathers
wife
.
The
answere
I
say
first
,
that
if
popish
pardons
should
be
grounded
vpon
this
place
,
it
would
follow
by
a
necessarie
consecution
,
that
the
Pope
himselfe
could
pardon
no
more
,
then
euerie
simple
priest
;
which
sequele
I
coniecture
cannot
well
stand
with
the
Popes
liking
.
I
proue
it
,
because
the
other
ministers
in
Corinth
gaue
the
selfe
same
pardon
with
S.
Paul
:
and
therfore
doth
the
Apostle
say
;
To
whom
ye
pardon
anie
thing
,
I
also
pardon
.
2.
Cor.
2.
ve.
10.
I
say
secondly
,
that
popish
confession
must
of
necessity
go
before
popish
pardoning
,
in
al
such
as
sin
mortally
;
and
therefore
since
the
apostle
doth
not
once
name
popish
confession
,
it
followeth
perforce
,
that
he
neither
speaketh
of
popish
pardoning
.
I
say
thirdly
,
that
the
pardoning
whereof
S.
Paul
speakketh
,
is
nothing
else
,
but
that
he
who
was
excommunicate
for
his
publique
trespas
,
may
,
after
signes
of
true
remorce
,
be
restored
to
the
church
againe
;
and
after
their
sharpe
censure
of
correction
,
2.
Cor.
2.
vers.
6
,
7
,
8.
find
pardon
and
mercie
at
their
hands
.
This
much
I
prooue
out
of
saint
Paules
owne
words
,
which
are
these
;
It
is
sufficient
to
the
same
man
,
that
he
was
rebuked
of
many
;
so
now
contrariwise
ye
ought
rather
to
forgiue
him
and
comfort
him
,
lest
he
should
be
swallowed
vp
with
ouermuch
heauines
.
Wherefore
I
pray
you
,
that
ye
would
confirme
your
loue
towards
him
.
After
this
graue
and
godly
exhortation
,
he
adioyneth
these
words
;
To
whom
ye
forgiue
any
thing
,
I
forgiue
also
:
as
if
hee
had
saide
;
if
yee
be
content
to
receiue
him
into
the
church
againe
,
I
am
therewith
well
pleased
.
For
he
yeeldeth
two
reasons
why
the
church
of
Corinth
ought
to
pardon
the
excommunicate
person
:
the
one
is
,
for
that
hee
seemed
to
haue
giuen
sufficient
signes
of
his
vnfained
repentance
:
the
other
is
,
lest
too
much
rigour
of
correction
should
bring
him
to
desperation
.
For
which
cause
S.
Paul
requesteth
them
to
declare
the
consent
of
the
whole
congregation
,
that
hee
was
taken
againe
for
a
brother
and
pardoned
for
his
offence
.
So
then
S.
Paul
and
the
church
of
Corinth
did
pardon
no
otherwise
indeede
,
but
euen
as
we
our selues
are
taught
to
pardon
in
the
Lords
praier
,
saying
;
and
pardon
vs
our
trespasses
,
as
we
pardon
or
forgiue
them
that
offend
against
vs
.
I
say
fourthly
,
that
the
renowmed
popish
Thomist
Syluester
Prierias
,
sometime
maister
of
their
so
termed
sacred
pallace
,
confesseth
plainely
according
to
right
and
reason
,
that
popish
pardons
were
neither
knowne
to
vs
by
this
place
of
S.
Paul
,
neither
yet
by
any
other
place
of
the
whole
scripture
:
these
are
his
expresse
words
:
Syluest.
de
indulgent
.
§.
1.
Indulgentia
nobis
per
scripturam
minimè
innotuit
▪
licet
inducatur
illud
,
2.
Corin.
2.
si
quid
donaui
vobis
;
sed
nec
per
dicta
antiquorum
doctorum
,
sed
modernorum
.
Dicitur
enim
Gregorius
indulgentiam
septennem
in
stationibus
Romae
posuisse
,
&
quia
ecclesia
hoc
facit
&
seruat
,
credendum
est
ita
esse
,
quia
regitur
spiritu
sancto
.
The
popes
pardons
(
saieth
frier
Syluester
their
surnamed
absolutus
theologus
)
were
neuer
knowne
to
vs
by
the
Scriptures
,
although
some
alledge
S.
Paul
to
the
Corinthians
for
that
purpose
;
neither
were
they
knowne
by
the
ancient
fathers
,
but
onely
by
late
writers
.
For
Gregorie
is
said
to
haue
appointed
seuen
yeeres
of
indulgence
,
in
his
stations
at
Rome
.
And
because
the
church
(
of
Rome
)
this
doth
,
and
thus
obserueth
,
we
must
beleeue
it
to
be
so
,
for
the
church
is
gouerned
by
the
holy
ghost
.
Out
of
these
words
I
note
first
,
that
this
frier
Syluester
was
a
man
of
great
fame
among
the
papists
,
&
for
his
singular
learning
reputed
an
absolute
diuine
,
and
therefore
that
his
testimonie
must
needs
be
very
authenticall
among
the
papists
.
I
note
secondly
,
that
Antoninus
a
learned
papist
,
who
was
the
archbishop
of
Florence
euen
in
the
altitude
of
popedome
,
holdeth
the
selfe
same
opinion
,
and
hath
the
very
same
wordes
now
recited
out
of
Syluester
.
I
note
thirdly
,
that
popish
pardons
can
neither
be
proued
by
the
scriptures
,
nor
by
the
ancient
fathers
;
and
consequently
,
that
pope
Boniface
the
eight
of
that
name
was
the
first
founder
thereof
,
as
is
already
proued
.
For
albeit
Syluester
seemeth
here
to
ascribe
the
originall
of
some
kind
of
pardoning
to
Gregorie
yet
doth
he
onely
tel
that
by
heare-say
;
and
besides
that
,
Gregorie
either
gaue
no
pardons
in
deede
,
(
which
is
very
probable
)
or
at
the
most
,
he
pardoned
after
saint
Paules
manner
,
some
part
of
seuerity
inioyned
by
the
church
.
I
note
fourthly
,
that
the
chiefest
ground
vppon
which
Popish
pardoning
is
built
,
is
the
bare
and
naked
commaundement
of
the
pope
.
For
whatsoeuer
the
church
saith
(
that
is
to
say
the
pope
)
that
must
be
beleeued
,
because
forsooth
the
pope
cannot
erre
:
but
yet
that
he
both
may
erre
,
and
hath
alreadie
erred
de
facto
;
I
haue
prooued
aboundantly
in
my
Booke
of
Motiues
,
where
the
gentle
Reader
shall
finde
the
opinions
of
other
popish
doctors
,
most
fit
for
this
end
and
purpose
.
Shamelesse
and
impudent
therefore
are
the
papists
,
when
they
blush
not
to
father
their
Romish
pardons
vpon
saint
Paul
.
The
reply
.
In
the
councell
of
Laterane
(
which
was
almost
an
hundred
yeeres
before
pope
Bonifacius
)
mention
is
made
of
pardons
with
good
liking
of
the
same
,
yea
S.
Gregorie
appointed
stations
and
granted
pardons
for
frequenting
them
.
The
answere
.
I
say
first
,
that
in
processe
of
time
when
sinne
increased
,
and
the
people
waxed
slow
in
accomplishing
ecclesiasticall
satisfaction
inioyned
;
redemptions
,
and
commutations
succeeded
in
the
place
thereof
,
and
canonicall
discipline
began
to
decay
,
as
their
owne
Burchardus
writeth
,
about
the
yeere
of
Christ
1020.
I
say
secondly
,
that
by
little
,
and
little
after
such
redemptions
&
commutations
,
superstitious
opinions
were
instilled
into
the
minds
of
the
vulgar
people
,
as
that
the
fulfilling
of
the
multe
inioined
by
the
church
,
was
necessarie
for
saluation
,
&
able
to
satisfie
the
iust
iudgement
of
God
;
that
god
required
much
more
satisfaction
then
was
so
inioyned
,
and
that
for
the
same
they
must
either
satisfie
in
this
life
,
or
afterward
in
purgatorie
,
if
they
were
not
pardoned
by
the
pope
.
I
say
thirdly
,
that
albeit
penance
,
satisfaction
,
or
canonicall
discipline
vsed
in
the
olde
church
and
auncient
councels
,
(
which
was
nothing
else
but
a
ciuill
multe
imposed
to
publike
offenders
,
Penance
satisfaction
and
canonical
discipline
is
al
one
to
the
old
writers
.
not
to
satisfie
Gods
iudgement
,
but
to
bridle
ill
life
,
and
to
keepe
comely
order
in
the
church
)
was
by
little
and
little
changed
into
superstitious
popish
satisfaction
,
yet
had
not
that
execrable
doctrine
gotten
place
in
the
church
in
the
time
of
the
Lateran
councel
.
Concill
.
1.
later
.
can.
62.
I
proue
it
,
because
that
councel
maketh
mention
onely
,
de
poenitentiis
iniunctis
,
of
penance
inioyned
,
which
was
holden
Anno
Dom.
2215.
I
say
fourthly
,
that
the
bishoppe
of
Rome
(
now
called
Pope
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
might
haue
released
or
pardoned
in
his
owne
churches
and
iurisdiction
,
(
as
Cornelius
and
other
good
bishoppes
did
)
such
ligaments
,
mults
,
or
canonicall
corrections
as
he
had
inioyned
to
publike
offenders
:
and
perhappes
Gregorie
the
Great
granted
some
such
pardons
indeede
,
but
that
hee
gaue
pardons
for
sinne
and
to
satisfie
Gods
iustice
,
as
Popes
this
day
doe
,
it
can
neuer
be
proued
out
of
his
works
.
The
fourth
obiection
.
The
blessed
virgin
Marie
,
holy
Iob
and
manie
others
,
haue
suffered
much
more
then
was
needefull
for
their
owne
sinnes
.
And
saint
Paul
saith
of
himselfe
,
Coloss.
1.24
.
that
he
supplied
the
wants
of
Christs
passion
for
his
church
:
which
super
abundant
satisfactions
of
S.
Paul
and
others
,
bicause
they
were
not
determined
by
themselues
to
this
or
that
particular
person
;
it
pertaineth
to
the
supreme
pastour
the
popes
holines
,
to
make
application
thereof
as
he
seeth
cause
.
Which
application
is
termed
pardoning
,
for
that
when
the
pope
applieth
twentie
degrees
of
the
satisfaction
of
Christ
,
or
of
S.
Paul
,
or
some
other
saint
,
to
one
of
his
nunnes
,
monkes
,
or
iesuites
;
then
so
many
degrees
of
satisfaction
are
pardoned
to
such
a
nunne
,
monke
,
or
iesuite
,
which
the
saide
nunne
,
monke
,
or
iesuite
should
otherwise
haue
done
,
either
in
this
life
or
else
in
purgatorie
.
The
answer
.
I
say
first
that
no
saint
did
or
can
suffer
so
much
as
is
sufficient
for
his
sinnes
.
And
I
prooue
it
euidently
,
because
the
best
learned
papists
graunt
freely
and
truely
,
that
euery
mortall
sin
hath
in
it
infinite
deformitie
,
as
which
is
an
auersion
from
God
of
infinite
maiestie
,
and
consequently
that
God
requireth
infinite
satisfaction
for
the
same
:
yet
so
it
is
that
pure
man
is
vncapable
of
euery
infinit
action
(
for
otherwise
he
should
be
an
other
God
;
)
and
consequently
,
mans
actions
of
which
no
one
among
all
can
be
infinite
,
can
not
yeeld
condigne
compensation
for
one
only
mortall
sin
:
and
yet
is
euery
sin
mortall
indeed
,
as
I
haue
prooued
in
my
Motiues
,
euen
by
popish
doctrine
.
Pervse
the
eight
article
of
Dissention
in
the
second
Booke
of
the
said
Motiues
,
and
thou
shalt
see
euidently
,
that
not
only
Gerson
,
Durand
,
Baius
,
Roffensis
,
and
Almayn
(
who
al
were
renowmed
papists
)
but
euen
the
common
schooles
of
late
dayes
doe
holde
the
same
opinion
.
I
say
secondly
,
that
God
hath
alreadie
rewarded
euerie
saint
in
heauen
,
(
as
he
will
also
in
time
rewarde
euerie
saint
nowe
on
earth
)
f●r
aboue
their
deserts
.
Which
I
prooue
briefly
by
these
two
reasons
:
first
,
because
S.
Paul
so
teacheth
vs
,
when
he
saith
that
the
sufferings
of
this
life
,
Rom.
●
.
1●
▪
are
not
worthy
of
the
glory
to
come
.
Which
saying
I
haue
answered
at
large
in
my
Motiues
,
there
answering
all
replies
that
can
be
made
against
the
same
.
Secondly
,
because
it
is
the
popes
owne
doctrine
,
if
papistes
were
constant
to
their
owne
writing
.
For
thus
writeth
their
owne
deere
frier
,
Io.
de
Combis
libr.
5.
Tholog
.
ver.
cap.
11.
M.
Iohn
de
Combis
;
Hoc
patet
,
qui●
deus
semper
remunerat
supra
meritum
,
sicut
punit
citra
condignum
:
This
is
euident
(
saith
our
holy
frier
Iohn
)
because
God
euermore
rewardeth
vs
aboue
our
desertes
,
and
punisheth
vs
lesse
then
we
be
worthie
.
So
then
the
popes
holinesse
may
apply
to
himselfe
,
all
the
superaboundant
merites
of
his
holy
nunnes
,
moonkes
,
and
Iesuites
,
and
flee
to
heauen
as
a
bird
without
fethers
.
I
say
thirdly
,
that
the
want
whereof
the
apostle
speaketh
,
is
not
in
the
proper
passion
of
Christ
,
which
was
of
infinite
vertue
,
of
infinite
worthinesse
,
of
infinite
dignitie
;
yea
,
of
such
force
and
efficacie
,
as
the
least
drop
of
his
most
pretious
bloud
(
being
the
bloud
both
of
God
and
man
,
by
reason
of
hypostaticall
vnion
,
)
was
sufficient
for
the
sinnes
of
the
whole
world
,
and
of
ten
thousand
thousand
worldes
mo
,
if
so
many
had
been
.
I
say
fourthly
,
that
God
in
his
eternall
decree
appointed
a
certaine
measure
of
afflictions
,
which
not
onely
Christ
shoulde
suffer
in
his
owne
naturall
bodie
,
but
also
which
his
mystical
body
should
suffer
the
congregation
of
the
faithfull
,
before
the
full
accomplishment
of
their
glory
.
Which
thing
is
very
euident
by
the
answere
made
to
the
holy
martyrs
concerning
their
complaintes
presented
before
the
maiestie
of
God
.
For
thus
is
it
written
in
Gods
booke
:
How
long
Lord
which
art
holy
and
true
,
doest
not
thou
iudge
and
auenge
our
bloud
,
on
them
that
dwell
on
the
earth
?
and
it
was
said
vnto
them
,
that
they
should
rest
for
a
little
season
,
Apocalip.
6.
v.
10
11.
vntill
their
fellowe
seruauntes
and
their
brethren
who
should
be
killed
as
they
were
,
were
fulfilled
.
Thus
saith
holy
writ
.
Out
of
these
wordes
of
the
holy
scripture
,
I
note
first
,
that
God
in
his
secret
counsell
hath
decreed
,
aswell
the
number
as
the
persons
that
shall
suffer
in
his
church
.
I
note
secondly
,
that
the
afflictions
of
Gods
children
shall
not
wholly
cease
,
vntill
the
generall
day
of
doome
.
I
note
thirdly
,
that
God
will
auenge
at
that
dreadfull
day
,
all
iniuries
done
vnto
his
saintes
.
These
annotations
well
obserued
,
this
illation
will
manifestly
result
out
of
the
same
;
to
wit
,
1.
Cor.
5.
v.
7.
1.
Ioan.
2.
Heb.
10.
v.
14.
Osee
,
13.4
.
Esai
.
43.25.53.5
.
1.
Tim.
2.
v.
5.
that
the
afflictions
wherof
S.
Paule
speaketh
to
the
Colossians
,
were
not
satisfactions
for
the
sinnes
of
the
church
:
(
for
so
to
suffer
was
the
peculiar
office
of
Christ
our
only
sauiour
,
)
but
they
were
testimonies
of
the
zeale
and
patience
which
ought
to
be
in
the
church
,
and
of
that
conformitie
which
is
required
betweene
the
members
of
the
mysticall
body
and
the
head
.
Which
sense
may
easily
be
gathered
out
of
Anselmus
his
golden
glosse
,
vpon
the
apostles
wordes
in
this
place
.
Thus
doth
he
write
;
Adimpleo
inquit
,
ea
quae
desunt
.
Cui
desunt
?
in
carne
mea
.
Nam
in
carne
Christi
quam
virgo
peperit
nihil
passionum
deest
,
Anselm
.
in
2.
cap.
Colost
.
sed
omnes
in
illa
passiones
sunt
impletae
;
sed
adhuc
restat
pars
passionum
eius
in
mea
carne
,
quas
quotidie
tolero
pro
vniuersali
corpore
eius
quod
est
ecclesia
.
Si
enim
ab
eruditione
fidelium
cessarem
,
has
passiones
ab
infidelibus
non
sustinerem
.
Sed
quia
semper
ecclesiae
studeo
prodesse
,
semper
aduersa
cogor
tolerare
.
I
fulfill
saith
he
,
those
thinges
that
want
.
To
whom
doe
they
want
?
in
my
flesh
.
For
in
Christes
flesh
which
the
virgine
bore
,
no
passion
at
all
wanted
,
but
all
passions
were
fulfilled
in
it
;
neuerthelesse
some
part
of
his
passions
yet
remaineth
in
my
flesh
,
which
I
dayly
suffer
for
his
vniuersall
body
which
is
the
church
.
For
if
I
should
leaue
off
from
instructing
the
faithful
,
I
might
be
free
from
these
persecutions
of
Infidels
.
But
because
I
euer
desire
to
profite
the
church
,
I
am
alway
enforced
to
abide
persecution
.
Out
of
this
graue
,
vertuous
,
and
learned
commentarie
,
I
note
first
,
that
Christes
passion
was
most
absolute
and
perfect
in
it selfe
.
I
note
secondly
,
that
some
passions
of
Christ
yet
remained
,
which
S.
Paule
ought
to
suffer
in
his
flesh
.
Where
obserue
by
the
way
,
that
the
afflictions
of
the
faithful
,
are
reputed
Christes
own
passions
:
for
when
Paul
persecuted
his
disciples
,
he
cried
aloud
;
Saule
,
Saule
,
why
persecutest
thou
me
?
Act.
9.
v.
●
.
I
am
Iesus
whom
thou
persecutest
,
it
is
hard
for
thee
to
kicke
against
the
pricke
.
I
note
thirdly
,
that
the
afflictions
which
S.
Paul
susteined
,
were
for
the
good
of
the
whole
church
:
yet
not
by
the
way
of
satisfaction
,
but
by
the
ordinary
meanes
of
christian
instruction
.
For
as
Anselmus
truely
saith
;
afflictions
came
to
the
apostle
,
because
he
preached
the
gospel
.
From
preaching
whereof
if
he
would
haue
ceased
,
Anselm
.
vbi
sup.
S.
Ambrose
expoundeth
this
text
in
the
selfe
same
maner
.
he
might
haue
been
free
from
his
passions
here
mentioned
.
Where
we
must
diligently
obserue
,
that
God
appointed
when
,
where
,
and
how
long
S.
Paul
should
preach
the
gospel
,
for
the
good
of
the
whole
church
.
In
regard
wherof
S.
Paule
pronounced
woe
vnto
himselfe
,
if
hee
shoulde
not
preach
the
gospel
.
1.
Cor
9.
v.
17.
Heb
10.
v.
12.14
1.
Pet.
3.
ve.
18.
2.
Tim.
3.
v.
11.12
Rom.
8.
v.
17.18
.
1.
Pet.
2.
v.
21.
To
which
preaching
of
the
gospel
these
passions
were
annexed
,
as
the
complement
of
Christes
passions
:
not
of
his
passions
in
himselfe
,
but
in
the
church
his
mysticall
body
.
For
as
hee
suffered
once
for
all
in
himselfe
,
for
the
redemption
of
the
world
,
so
doth
he
still
suffer
daily
in
his
members
.
For
he
hath
appointed
his
elect
to
suffer
much
tribulation
,
before
they
shall
possesse
eternall
rest
.
Notwithstanding
that
the
glory
which
we
expect
doth
a
thousand
fold
surmount
the
miserie
of
our
afflictions
.
First
therefore
,
since
the
afflictions
of
Gods
saints
be
reputed
Christes
owne
passions
:
Secondly
,
since
S.
Paule
was
appointed
when
,
where
,
and
how
long
he
should
preach
the
Gospel
:
Thirdly
,
since
S.
Paule
,
when
he
wrote
to
the
Colossians
,
had
not
preached
the
gospel
so
simply
and
so
largely
as
he
was
appointed
:
Fourthly
,
since
he
coulde
not
possibly
preach
the
gospel
,
but
perforce
hee
must
suffer
persecution
for
the
same
:
Fiftly
,
since
the
taske
of
preaching
was
inioyned
him
,
for
the
benefite
of
the
church
,
which
is
Christes
mysticall
body
:
I
conclude
,
that
when
S.
Paule
said
he
in
his
flesh
supplied
the
wants
of
Christes
passions
for
his
body
the
church
;
he
meant
nothing
els
thereby
,
but
that
he
suffered
affliction
while
hee
preached
the
gospel
,
as
God
had
appointed
for
the
good
of
his
church
.
And
so
there
is
no
place
in
S.
Paule
for
popish
pardons
,
though
the
papistes
glorie
aboue
measure
in
this
text
.
The
first
replie
.
Our
blessed
ladie
the
virgin
Mary
,
was
not
onely
borne
and
conceiued
without
sinne
,
but
liued
all
her
life
without
sin
,
as
Saint
Austen
and
the
church
beleeueth
.
Therefore
she
at
least
,
had
good
store
of
merites
and
satisfactions
for
others
;
for
though
she
suffered
intollerable
anguish
and
griefe
,
yet
had
she
being
free
from
sinne
,
no
need
at
all
to
suffer
for
her selfe
.
Luc.
2.
v.
3●
.
The
answere
.
I
say
first
,
that
what
the
late
churche
of
Rome
beleeueth
,
is
not
much
materiall
;
because
it
is
become
the
whore
of
Babylon
,
as
I
haue
prooued
copiously
.
I
say
secondly
,
that
though
the
blessed
virgin
had
great
grace
and
sanctification
bestowed
on
her
,
as
who
was
not
onely
the
mother
of
man
,
but
of
God
also
;
yet
was
she
conceiued
in
originall
sinne
vndoubtedly
.
For
so
the
holy
scripture
doth
conuince
,
so
the
auncient
fathers
affirme
,
so
the
best
approoued
popishe
doctors
graunt
,
and
so
right
reason
doth
euidently
conclude
.
As
by
one
man
(
saith
the
apostles
)
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
,
in
whom
all
men
haue
sinned
.
Againe
,
as
by
the
offence
of
one
,
Rom.
5.
v.
12.
the
fault
came
on
all
men
to
condemnation
,
so
by
the
iustifying
of
one
,
verse
18.
the
benefite
abounded
towarde
all
men
to
the
iustification
of
life
.
And
in
another
place
,
there
is
none
righteous
,
no
not
one
.
Againe
,
in
another
place
;
Rom.
3.
v.
1●
.
Gal.
3.
v.
22.
the
scripture
hath
concluded
al
vnder
sin
,
that
the
promise
by
the
faith
of
Iesus
Christ
,
should
be
giuen
to
them
that
beleeue
.
And
the
holy
Psalmographe
saith
▪
Enter
not
into
iudgement
with
thy
seruaunt
,
Psal
143.
v.
2.
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
All
which
textes
and
such
like
are
generally
spoken
of
all
,
no
one
nor
other
is
exempt
.
S.
Ambrose
hath
a
long
discourse
,
in
which
he
prooueth
that
none
but
onely
Iesus
Christ
is
void
of
sinne
.
Ambro.
in
Psal.
118.
circa
med.
These
among
others
are
his
wordes
.
Omnes
intra
retia
erant
,
imò
adhuc
intra
retia
sumus
;
quia
nemo
sine
peccato
nisi
solus
Iesus
,
quem
non
cognoscentem
peccatum
peccatum
pro
nobis
fecit
pater
.
Infra
;
venit
ad
laqueos
Iesus
,
vt
Adam
solueret
;
venit
liberare
quod
perierat
Omnes
retibus
tenebamur
;
nullus
alium
eruere
poterat
,
cum
seipsum
non
possit
eruere
.
All
were
in
the
nettes
,
yea
we
are
yet
in
the
nets
;
because
none
is
without
sinne
but
onely
Iesus
,
whom
when
hee
knewe
no
sinne
,
the
father
made
him
a
sacrifice
for
sinne
,
in
our
behalfe
.
Iesus
came
to
the
snare
,
that
hee
might
loose
Adam
;
he
came
to
deliuer
,
that
which
was
lost
.
We
were
al
taken
in
the
net
,
we
could
not
deliuer
one
another
,
when
no
man
could
deliuer
himselfe
.
S.
Augustine
teacheth
the
same
veritie
in
many
places
of
his
workes
,
but
I
wil
content
my selfe
with
one
or
two
.
Thus
therfore
doth
he
write
vpon
the
34.
Psalm
;
sic
ergo
peccatum
domini
quod
factum
est
de
peccato
,
quia
inde
carnem
assumpsit
,
de
massa
ipsa
quae
mortem
meruerat
ex
peccato
.
Aug.
in
Psal.
34.
conc.
2.
tom.
8.
Etenim
vt
celerius
dicam
,
Maria
ex
Adam
mortua
propter
peccatum
Adae
,
Adam
mortuus
est
propter
peccatum
,
&
caro
domini
ex
Maria
mortua
est
propter
delenda
peccata
.
Euen
so
therefore
(
is
it
called
)
the
sinne
of
the
Lord
,
which
is
made
of
sinne
;
because
hee
tooke
flesh
from
thence
,
of
that
masse
which
had
deserued
death
by
reason
of
sin
.
For
to
speake
more
brieflie
;
Mary
descending
of
Adam
,
is
dead
by
reason
of
Adams
sinne
;
Adam
is
dead
for
his
owne
sin
;
and
our
Lords
flesh
of
Mary
,
is
dead
to
put
away
sinne
.
Aug.
de
Genes.
ad
literam
,
libr.
10.
c.
●8
.
tom.
3.
S.
Augustine
in
another
place
hath
these
wordes
;
Proinde
corpus
Christi
quamuis
ex
carne
foeminae
assumptum
est
,
quae
de
illa
carnis
peccati
propagine
concepta
fuerat
;
tamen
quia
non
sic
in
ea
conceptum
est
,
quomodo
erat
illa
concepta
,
nec
ipsa
erat
caro
peccati
,
sed
similitudo
carnis
peccati
.
Therefore
Christes
body
,
although
it
were
assumpted
of
the
flesh
of
a
woman
,
which
was
conceiued
of
the
stocke
of
the
flesh
of
sinne
,
yet
because
it
was
not
so
conceiued
in
it
,
as
it
was
conceiued
:
therefore
was
it
not
the
flesh
of
sinne
,
but
(
only
)
the
similitude
of
the
flesh
of
sinne
.
The
same
S.
Augustine
in
another
place
,
writeth
in
this
maner
;
Aug.
cont.
Iul.
Pelag.
libr.
5.
c.
9.
tom.
7.
Sine
dubio
caro
Christi
non
est
caro
peccati
,
sed
similis
carni
peccati
;
quid
restat
vt
intelligamus
,
nisi
ea
excepta
omnem
reliquam
humanam
carnem
esse
peccati
?
&
hinc
apparet
illam
concupiscentiam
per
quam
Christus
concipi
noluit
,
fecisse
in
genere
humano
propaginem
mali
;
quia
Mariae
corpus
quamuis
inde
venerit
,
tamen
eam
non
traiecit
in
corpus
,
quod
non
inde
concepit
.
Doubtlesse
Christes
flesh
is
not
the
flesh
of
sinne
,
but
only
like
to
the
flesh
of
sinne
;
what
therefore
must
wee
vnderstande
,
but
that
all
other
mens
flesh
besides
it
,
is
the
flesh
of
sinne
?
And
heereuppon
it
is
cleare
,
that
that
concupiscence
by
which
Christ
would
not
be
conceiued
,
dispersed
sin
throughout
mankind
,
because
the
body
of
Marie
though
it
came
from
thence
,
yet
could
it
not
conuey
that
into
the
bodie
,
which
was
not
conceiued
thereupon
,
(
but
of
the
holy
ghost
.
)
These
words
of
S.
Austen
and
Saint
Ambrose
are
so
plaine
and
easie
,
as
they
neede
no
declaration
,
Thomas
Aquinas
,
albeit
hee
constantly
defendeth
,
that
the
blessed
virgin
was
neither
borne
in
sinne
,
nor
yet
sinned
actually
after
hir
birth
more
or
lesse
,
graunteth
for
all
that
,
that
shee
was
conceiued
in
originall
sinne
:
and
hee
prooueth
it
by
two
euident
reasons
,
whereof
this
is
one
.
Aquina
p.
3
q.
27
ar.
2.
in
.
corpore
Sanctificatio
de
qua
loquimur
,
non
est
nisi
emundatio
à
peccato
originali
,
culpa
autem
non
potest
emundari
nisi
per
gratiam
,
cuius
subiectum
est
sola
creatura
rationalis
,
&
ideo
ante
infusionem
animae
rationalis
B.
virgo
sanctificata
non
fuit
.
Sanctification
whereof
we
now
speake
(
saith
the
cheefest
popish
doctour
,
)
is
nothing
else
but
a
clensing
from
originall
sinne
,
but
sinne
cannot
bee
purged
without
grace
,
whose
subiect
can
be
nothing
but
a
reasonable
creature
,
and
therefore
the
blessed
virgin
could
not
be
sanctified
from
sin
,
before
a
reasonable
soule
was
infused
into
her
bodie
.
This
argument
of
Aquinas
is
so
inuincible
in
popish
manner
of
proceeding
,
as
no
Iesuite
in
the
world
(
though
they
all
hold
the
contrarie
)
can
inuent
a
sufficient
solution
for
the
same
.
Deuout
and
holy
Bernarde
(
whose
authoritie
is
great
with
all
Papists
)
holdeth
the
same
opinion
with
Aquinas
.
Bernard
.
epist.
174.
ad
Canon
.
Ludg.
For
albeit
hee
sharply
reproue
the
practise
of
the
cathedrall
church
of
Lions
for
keeping
the
festiuitie
of
the
conception
of
the
blessed
virgin
,
calling
that
practise
the
noueltie
of
presumption
,
the
mother
of
temeritie
,
sister
of
superstition
,
and
the
daughter
of
leuitie
:
yet
doth
he
hold
that
shee
was
borne
without
sinne
,
and
〈◊〉
continued
all
her
life
.
All
learned
men
that
euer
wrote
before
our
seditious
lately
hatched
Iesuites
,
confesse
the
conception
of
the
blessed
virgin
,
to
haue
beene
polluted
with
sinne
:
and
I
prooue
it
by
an
irrefragable
demonstration
.
First
,
because
the
blessed
virgin
,
if
she
had
euer
beene
free
from
sinne
,
Mat.
1.21
.
1.
Tim.
4.10
.
should
haue
needed
no
Sauiour
,
nor
had
anie
Sauior
,
and
so
Christ
should
not
haue
bin
her
Iesus
:
which
to
say
,
is
both
against
the
scripture
,
and
against
the
honour
of
that
holy
virgin
.
Bernardus
and
Aquinas
saw
the
force
of
this
reason
,
and
grauely
vrged
the
same
.
Yea
,
the
holy
virgin
renounceth
flatly
their
hereticall
and
hypocriticall
doctrine
,
in
her
humble
thankes
to
God
for
her
saluation
.
Luc.
1.46
.
My
soule
(
saith
she
)
doth
magnifie
the
Lord
,
and
my
spirit
reioyceth
in
God
my
sauiour
.
For
this
cause
Bernard
cryeth
out
in
these
words
;
Bernard
.
vbi
sup.
Non
est
hoc
virginem
honorare
,
sed
honori
detrahere
.
The
virgin
is
not
this
way
honored
,
but
greatly
dishonored
.
Secondly
,
because
as
Bernard
saieth
,
Where
lust
is
,
there
must
needs
be
sinne
:
and
therefore
since
the
virgin
was
conceiued
with
lust
,
or
else
(
as
they
dare
not
say
)
by
the
holy
ghost
;
it
followeth
,
that
she
was
conceiued
in
sinne
.
Other
reasons
the
same
Bernard
hath
,
but
these
may
suffice
.
The
second
reply
.
But
saint
Austen
saith
that
hee
will
alway
except
the
holy
virgine
Mary
,
when
he
disputeth
or
reasoneth
of
sinners
or
sinne
.
The
answer
.
I
say
first
,
that
saint
Austen
confesseth
flatly
(
as
you
haue
heard
)
that
the
blessed
virgin
was
vndoubtedly
conceiued
in
original
sin
.
I
say
secondly
,
that
originall
sin
is
of
infinite
deformitie
(
as
is
already
proued
;
)
and
consequently
,
that
the
blessed
virgin
being
polluted
therewith
,
was
neuer
able
to
yeeld
condigne
compensation
for
the
same
,
howe
great
soeuer
her
holinesse
was
afterward
:
the
reason
is
afore
yeelded
,
for
that
the
infinit
malice
of
sin
,
surmounteth
the
value
of
the
finite
actions
of
all
creatures
.
And
if
she
were
not
able
to
satisfie
for
her
own
sinnes
,
much
lesse
had
shee
any
surplussage
of
satisfaction
left
,
which
may
serue
to
binde
vp
the
popes
pardons
,
for
the
sins
of
others
.
I
say
thirdly
,
that
albeit
S.
Austen
would
not
for
the
honor
of
our
Sauior
,
as
he
saith
,
call
the
blessed
virgin
into
question
touching
sin
;
yet
doth
he
not
affirm
her
to
haue
bin
void
of
all
actual
sinne
,
but
seemeth
rather
to
hold
the
contrary
.
For
he
addeth
these
words
,
Vnde
enim
scimus
,
quod
ei
plus
gratiae
colla
tum
fuerit
ad
vincendum
omni
ex
parte
peccatum
,
Aug.
de
Nat.
&
Grat.
c.
36.
tom
▪
●
quae
concipere
ac
parere
meruit
,
quem
constat
nullum
habuisse
peccatum
.
For
how
know
we
that
she
had
more
grace
giuen
her
to
ouercome
all
sinne
,
who
did
conceiue
and
beare
him
,
that
certainely
was
free
from
al
sin
?
In
which
words
S.
Austen
sheweth
plainly
,
that
he
can
not
tell
,
whether
the
blessed
virgin
was
voide
of
all
actuall
sinne
or
no
:
yet
is
he
vnwilling
to
call
her
into
question
,
for
the
honour
of
our
Lord
Iesus
,
whose
mother
she
was
according
to
the
flesh
.
Yea
,
Saint
Austen
in
his
questions
vpon
the
new
testament
,
(
if
it
be
his
worke
,
)
confesseth
freely
,
that
she
sinned
for
want
of
faith
.
These
are
his
expresse
words
;
Hoc
vtique
significauit
,
Aug.
in
q.
nou.
test
.
q.
73.
tom.
4.
quia
etiam
Maria
per
quam
gestum
est
mysterium
incarnationis
saluatoris
,
in
morte
domini
dubitaret
,
ita
tamen
vt
in
resurrectione
firmaretur
.
This
verily
is
signified
,
that
Marie
by
whome
was
accomplished
the
misterie
of
the
incarnation
of
our
Sauiour
,
doubted
in
the
death
of
our
Lord
,
yet
so
as
she
was
confirmed
in
his
resurrection
.
Thus
hee
writeth
,
and
yet
knoweth
euerie
child
,
that
to
doubt
in
matters
of
faith
is
no
little
sinne
.
S.
Basil
dissenteth
nothing
from
Saint
Augustine
,
Basil.
apud
Aqu.
p.
3.
q.
27.
ar.
4.
ad
2.
when
hee
telleth
vs
,
that
the
blessed
virgin
standing
by
the
crosse
,
wauered
and
was
doubtfull
in
her
minde
,
while
shee
behelde
on
one
side
,
what
miserie
hee
suffered
,
on
the
other
side
,
what
wonders
he
had
done
.
Saint
Chrysostome
affirmeth
so
expressely
that
the
blessed
virgin
sinned
,
Aquin.
3.
p.
q.
27
▪
ar.
4.
ad
3.
that
their
angelicall
doctour
Aquinas
is
enforced
to
vse
this
sillie
shift
,
for
a
colorable
answere
to
his
words
;
to
wit
,
that
hee
was
excessiue
in
his
words
.
But
who
wil
not
rather
thinke
,
that
hee
was
presumptuous
in
his
answere
.
These
are
S.
Chrysostomes
expresse
words
,
Quae
estmater
mea
,
&
fratres
mei
aiebat
;
Chrysost.
hom●
.
20.
in
Ioan.
10.
siquidem
non
adhuc
debitam
de
ipso
opinionem
habebant
,
sed
more
matrum
Maria
iure
omnia
filio
se
praecepturam
censebat
,
cum
tanquam
dominum
colere
&
reuereri
licebat
;
ideo
in
hunc
modum
respondit
:
who
is
my
mother
,
&
my
brethren
said
Christ
,
for
they
had
not
yet
a
right
opinion
of
him
;
but
Mary
after
the
maner
of
mothers
,
thought
she
might
command
her
sonne
to
do
all
things
,
albeit
she
might
well
haue
honored
him
as
her
Lord
;
therfore
did
he
answer
in
this
maner
.
Againe
he
saith
thus
:
Chrys.
hom.
45.
in
mat
▪
to
,
2.
Infra
;
vnde
patet
inani
quadam
gloria
illos
commotos
fuisse
,
nihil
adhuc
magni
de
ipso
cogitantes
,
quod
apertius
Ioannes
significauit
,
dicens
;
quia
neque
fratres
eius
credebant
in
eum
.
They
being
tickled
with
ambition
and
vaine
glorie
,
called
him
out
in
the
presence
of
all
,
that
they
might
seeme
to
command
Christ
at
their
pleasure
,
and
with
authoritie
.
Whervpon
it
is
cleare
that
they
were
tickled
with
vaine
glorie
,
hauing
no
great
opinion
on
him
as
yet
,
which
Iohn
signified
euidently
,
when
he
saide
;
For
neither
did
his
brethren
beleeue
in
him
.
Saint
Hierome
shall
conclude
this
point
,
(
which
I
haue
handled
more
at
large
,
because
many
stumble
at
it
,
and
fewe
seeme
to
vnderstand
it
well
)
these
are
his
expresse
words
;
Conclusit
Deus
omnes
sub
peccato
,
vt
omnium
misereatur
,
absque
eo
solo
;
Hier.
ad
Algas
.
q.
8.
tom.
4.
in
fine
qui
peccatum
non
fecit
,
nec
inuentus
est
dolus
in
ore
eius
.
God
hath
shut
vp
all
vnder
sinne
,
that
he
may
shew
mercie
vnto
all
,
him
onely
excepting
that
sinned
not
,
neither
was
there
guile
found
in
his
mouth
.
The
third
replie
.
She
was
Christs
mother
,
and
therefore
was
more
blessed
then
al
other
women
.
The
answere
.
I
confesse
willingly
,
that
shee
was
blessed
aboue
all
women
,
and
yet
that
shee
was
a
sinner
,
and
had
Christ
not
onely
for
her
sonne
,
but
euen
for
her
Lorde
and
Sauiour
;
neither
was
it
so
great
a
grace
simplie
and
barely
to
beare
Christ
as
the
Papists
faine
it
to
be
:
but
the
holy
fathers
S.
Austen
and
S.
Chrysostome
shal
tel
vs
what
they
thinke
therof
.
S.
Austen
hath
these
expresse
words
.
Hoc
in
ea
magnificauit
dominus
,
quia
fecit
voluntatem
patris
,
August
.
tract.
10
in
Ioan
tom.
9.
non
quia
caro
genuit
carnem
.
Propterea
cum
dominus
in
turba
admirabilis
videretur
faciens
signa
&
prodigia
,
&
ostendens
quid
lateret
in
carne
,
admiratae
quaedam
animae
dixerunt
,
foelix
venter
qui
te
portauit
:
&
ille
,
imò
foelices
qui
audiunt
verbum
Dei
&
custodiunt
illud
;
hoc
est
dicere
,
&
mater
mea
quam
appellatis
foelicem
,
inde
foelix
quia
verbum
Dei
custodit
,
non
quia
in
illa
verbum
caro
factum
est
,
&
habitauit
in
nobis
;
sed
quia
custodit
ipsum
verbum
Dei
per
quod
facta
est
,
&
quod
in
illa
caro
factum
est
.
Our
Lord
magnified
this
in
her
,
for
that
she
did
the
will
of
his
father
,
not
because
her
flesh
bare
his
flesh
.
Therfore
when
our
Lord
seemed
admirable
to
the
people
,
working
signes
and
myracles
,
and
shewing
what
was
hidde
in
the
flesh
,
the
people
maruelling
saide
,
happie
is
the
bellie
that
bare
thee
,
and
hee
answered
;
yea
happie
are
they
that
heare
the
word
of
God
and
keepe
it
,
that
is
to
say
,
my
mother
whom
ye
cal
happie
,
is
therefore
happie
because
she
keepeth
the
word
of
God
,
not
because
the
word
was
made
flesh
in
her
and
dwelt
in
vs
,
but
because
shee
keepeth
Gods
worde
by
which
she
was
made
,
and
which
was
made
flesh
in
her
.
Againe
,
in
another
place
he
writeth
thus
;
Beatior
ergo
Maria
percipiendo
fidem
Christi
,
quam
concipiendo
carnem
Christi
.
Nam
&
dicenti
cuidam
,
beatus
venter
qui
te
portauit
,
ipse
respondit
:
August
.
de
sanc
,
virgin
.
cap.
3
tom.
6.
imo
beati
quiaudiunt
verbum
Dei
,
&
custodiunt
:
denique
fratribus
eius
,
id
est
,
secundum
carnem
cognatis
,
qui
non
in
eum
crediderunt
,
quid
profuit
illa
cognatio
?
Sic
&
materna
propinquitas
nihil
Mariae
pofuisset
,
nisi
foelicius
Christum
corde
quam
carne
gestasset
.
Therefore
Marie
was
more
blessed
in
receiuing
the
faith
of
Christ
,
then
in
conceiuing
the
flesh
of
Christ
:
for
he
answered
to
one
that
said
,
blessed
is
the
wombe
that
bare
thee
:
yea
,
blessed
are
they
that
heare
the
word
of
God
and
keepe
it
.
Finally
his
brethren
,
that
is
,
his
kinsmen
in
the
flesh
,
that
beleeued
not
in
him
,
what
good
had
they
by
that
kinred
?
And
euen
so
motherly
kinred
had
doone
Marie
no
good
,
vnlesse
shee
had
borne
Christ
more
blessedly
in
her
heart
,
then
she
bare
him
in
her
flesh
.
S.
Chrysostome
hath
these
expresse
words
.
Ea
sententia
dictum
existima
,
Chrysos
.
hom.
20
●
Ioan.
tom.
3.
non
quod
matrem
negligeret
,
sed
quod
nihil
vtilitatis
ei
matris
nomen
allaturum
ostenderet
▪
nisi
bonitate
&
fide
praestaret
.
Infra
,
Nam
si
id
profuturum
erat
per
se
Mariae
,
profuisset
etiam
Iudaeis
,
quorum
consanguineus
erat
Christus
secundum
carnem
,
profuisset
ciuitati
in
qua
natus
est
,
profuisset
fra●ribus
.
Atqui
dum
fratres
verum
suarum
curam
habuerunt
,
nihil
eis
propinquitatis
nomen
profuit
,
sed
cum
reliquo
mundo
damnati
erant
.
Thinke
that
Christ
spoke
that
,
not
because
he
had
no
care
of
his
mother
,
but
because
he
woulde
shew
the
name
of
a
mother
to
profit
her
nothing
,
vnlesse
she
were
better
in
pietie
and
faith
.
For
if
that
could
haue
done
Marie
good
of
it selfe
,
it
would
also
haue
profited
the
Iewes
,
it
would
haue
profited
the
citie
in
which
he
was
borne
,
it
would
haue
profited
his
brethren
:
but
while
our
Lords
brethren
set
their
hearts
vpon
their
owne
worldly
matters
,
the
name
of
kinred
did
them
no
good
at
all
,
they
were
damned
with
others
in
the
world
.
The
fift
obiection
.
Nathan
the
Prophet
brought
word
to
Dauid
,
that
God
had
forgiuen
him
his
sinne
,
and
that
he
should
not
die
,
neuerthelesse
because
Dauid
caused
Gods
enimies
to
blaspheme
by
reason
of
that
his
sin
,
God
punished
him
by
the
death
of
his
child
.
So
Dauid
being
penitent
for
his
sinne
in
numbring
the
people
,
Numer
.
14.
v.
20.23
.
&
yet
for
that
fault
none
of
them
coulde
enter
into
the
lande
of
promise
:
so
in
baptisme
also
our
sinnes
are
freely
forgiuen
vs
,
and
yet
do
we
still
suffer
temporall
paines
for
the
same
,
al
the
daies
of
our
life
.
Which
texts
of
holy
scripture
,
and
others
of
like
sort
do
plainely
insinuate
,
vers
.
1.
that
after
God
hath
forgiuen
vs
our
sins
,
and
remitted
both
the
fault
and
the
eternall
paine
,
there
still
remaineth
some
temporall
satisfaction
to
bee
done
for
the
same
,
either
in
this
world
or
in
purgatorie
,
which
satisfaction
is
accomplished
in
the
popes
pardons
,
while
he
maketh
application
of
the
superaboundant
passions
of
holy
men
and
women
,
locked
vp
in
the
treasure
of
the
church
of
Rome
.
The
answere
.
I
say
first
,
that
when
God
forgiueth
vs
any
sin
,
he
freeth
vs
as
wel
from
the
pain
as
from
the
fault
:
which
I
proue
by
many
reasons
.
First
because
otherwise
Gods
works
should
be
impefect
,
though
holy
writ
hold
them
most
perfect
,
when
it
saith
,
Dei
perfecta
sunt
opera
,
Gods
works
are
perfect
:
which
in
the
originall
and
Hebrew
is
vttered
more
significantly
,
Deut.
●2
.
4
.
where
God
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
stone
or
rocke
,
noting
vnto
vs
that
his
workes
are
done
with
power
and
might
,
and
therefore
with
all
exact
perfection
.
And
doubtles
,
if
his
act
in
forgiuing
sin
be
perfect
,
as
it
is
most
perfect
,
then
after
God
hath
remitted
the
fault
,
there
can
remain
no
satisfaction
for
the
same
.
Secondly
if
mans
act
should
bee
a
partiall
satisfaction
for
sinne
,
then
coulde
not
Christ
be
a
perfect
and
absolute
redeemer
;
but
as
it
were
a
ioynt
redeemer
,
together
with
man
.
Thirdly
,
the
fault
is
neuer
truly
&
perfectly
forgiuen
,
where
payment
is
still
required
for
the
same
.
Fourthly
,
God
(
who
is
faithful
in
al
his
promises
)
hath
promised
to
forget
all
our
iniquities
,
when
soeuer
we
truely
become
penitent
for
the
same
;
&
yet
can
be
not
possiblie
forget
that
,
for
which
he
requireth
our
satisfaction
.
Fiftly
,
Ezech.
18.
v.
22●
God
absolueth
in
baptisme
A
culpa
&
paena
▪
say
the
papists
al
the
papists
grant
with
vniform
consent
generally
,
that
in
baptisme
&
martyrdome
god
remits
sins
wholly
and
perfectly
,
aswel
in
respect
of
the
pain
as
of
the
fault
,
and
yet
can
they
neuer
yeeld
any
sufficient
disparitie
,
betweene
the
forgiuenes
of
our
sins
,
before
&
after
baptisme
,
whereupon
they
may
build
their
fondly
forged
satisfaction
.
This
is
a
mighty
reason
,
as
which
troubled
me
al
the
while
I
was
a
papist
,
&
because
I
could
neuer
reade
or
inuent
anie
sufficient
solution
to
the
same
(
though
at
that
time
I
would
most
willingly
haue
done
it
,
)
it
was
one
motiue
to
excite
mee
against
their
superstitious
and
idololatricall
doctrine
:
in
regard
hereof
,
grauely
,
learnedly
,
and
christianly
saith
S.
Augustine
,
August
.
serm.
14
.
1·
de
tempore
to
.
10.
Christus
communicando
nobiscum
sine
culpa
poenam
,
&
culpam
soluit
&
poenam
:
Christ
while
hee
tooke
part
with
vs
of
our
paine
without
sin
,
purged
vs
both
from
the
sin
and
from
the
paine
due
for
sin
.
I
say
secondly
,
that
the
punishment
which
God
layeth
on
vs
,
after
he
hath
remitted
and
forgiuen
vs
our
sins
,
are
not
satisfactions
for
our
sins
committed
,
but
they
are
fatherly
correctious
to
teach
vs
our
duties
to
minister
to
vs
fit
matter
of
spiritual
exercises
,
and
to
keep
vs
and
others
from
sinne
to
come
;
as
also
to
ingraffe
in
our
hearts
,
how
odious
a
thing
sin
is
in
Gods
sight
.
This
to
be
so
,
Chrysostome
rightly
surnamed
Os
aureum
,
●hrysost
serm.
〈◊〉
poeni●
&
con●●ss
.
to
.
▪
5.
p.
907.
golden
mouth
,
vttereth
very
perspicuously
in
these
golden
words
;
Nam
ne
peccantes
&
inulti
manentes
nos
efficeremur
deteriores
non
remisit
nobis
supplicium
,
sed
vidit
hoc
manifeste
,
quod
peccatis
ipsis
non
m●nus
damnosum
sit
non
puniri
;
propter
hoc
imponit
poenam
,
non
exigens
supplicium
de
peccatis
,
sed
ad
futura
nos
corrigens
.
For
lest
we
our selues
should
be
made
worse
,
if
wee
should
not
be
punished
when
we
offend
;
God
forgaue
vs
not
the
punishment
,
for
that
he
saw
euidently
,
that
it
was
no
lesse
hurtfull
to
sinne
it selfe
,
if
it
should
not
be
punished
.
For
which
cause
he
imposeth
paine
vpon
vs
,
not
requiring
satisfaction
for
the
sinnes
,
but
correcting
vs
for
that
which
is
to
come
.
Out
of
these
wordes
I
note
first
,
that
if
we
should
escape
vnpunished
when
we
sin
,
we
would
be
more
prone
to
sin
again
.
I
note
secondly
,
that
the
punishment
which
God
la●eth
on
vs
,
is
not
any
part
of
satisfaction
for
our
sinne
committed
,
but
a
fatherly
correction
to
keepe
vs
from
sinning
so
againe
.
I
note
thirdly
,
that
saint
Chrysostome
was
not
acquainted
with
popish
pardons
,
wherewith
the
world
is
this
day
so
pestered
.
I
note
fourthly
,
that
whosoeuer
disliketh
this
my
answer
,
must
reprooue
saint
Chrysostome
for
the
same
,
as
from
whom
I
receiued
it
.
And
yet
indeede
,
hee
saith
nothing
which
holy
writ
hath
not
taught
vs
long
before
.
For
as
wise
Salomon
saith
,
Prou.
13.24
.
He
that
spareth
the
rodde
,
hateth
the
childe
;
but
he
that
loueth
him
,
chasteneth
him
betime
.
I
blesse
thee
(
saith
Tobie
)
O
Lord
God
of
Israel
;
Tob.
11.
v.
14.
because
thou
hast
scourged
me
:
Ierem.
31.18
.
Thou
hast
corrected
me
(
saith
Ephraim
)
and
I
was
chastised
as
an
vntamed
heiffer
.
Whom
the
Lord
loueth
(
saith
saint
Paul
)
him
he
chasteneth
;
Hebr.
12.
vers.
6.
and
he
scourgeth
euery
sonne
that
he
receiueth
.
As
many
as
I
loue
(
saith
God
)
I
rebuke
and
chasten
,
Apoc.
3.
vers.
19.
be
zealous
therefore
and
amend
.
Marke
these
wordes
well
,
gentle
Reader
.
God
correcteth
vs
not
in
way
of
satisfaction
,
which
we
are
neuer
able
to
performe
(
as
I
haue
prooued
more
at
large
in
my
booke
of
Motiues
;
)
but
that
we
may
repent
,
turne
to
him
,
and
amend
our
sinfull
liues
.
For
this
cause
saieth
the
Psalmograph
;
Blessed
is
the
man
whom
thou
chastisest
(
O
Lord
)
and
teachest
him
in
thy
lawe
;
Psal.
9
4.
v.
12.
that
thou
mayest
giue
him
rest
from
the
dayes
of
euill
,
while
the
pit
is
digged
for
the
wicked
.
For
as
saint
Paul
saieth
,
If
we
would
iudge
our selues
(
by
true
faith
and
repentance
)
wee
should
not
be
iudged
.
But
when
we
are
iudged
,
1.
Cor.
11.31
.
we
are
chastened
of
the
Lord
,
that
wee
should
not
be
condemned
with
the
world
:
which
Christ
himselfe
confirmed
,
when
he
willed
the
adultresse
to
goe
and
to
sinne
no
more
.
Ioh.
8.11
.
The
sixt
obiection
.
S.
Paul
exhorted
the
Corinthians
,
who
abounded
in
goods
,
The
answere
.
S.
Paul
meaneth
nothing
lesse
,
then
that
the
Hierosolymitains
should
sell
spirituall
things
for
money
.
For
when
Symon
the
sorcerer
euen
after
his
baptisme
,
Act.
8.19
,
20.
would
haue
bought
the
distribution
of
holy
things
with
money
:
then
saide
saint
Peter
to
him
,
Thy
money
perish
with
thee
;
because
thou
thinkest
,
that
the
gift
of
God
may
be
gotten
with
money
.
But
the
apostle
exhorteth
the
richer
sort
at
Corinth
,
to
minister
competently
to
the
faithfull
at
Ierusalem
,
for
their
necessarie
releefe
and
sustentation
:
and
this
to
do
the
rather
,
for
that
heretofore
they
receiued
the
gospel
from
thence
,
so
that
there
may
bee
an
analogicall
or
proportionable
equalitie
betweene
them
.
For
liberalitie
ought
to
be
mutuall
among
christians
:
and
as
the
apostle
saith
in
another
place
,
1.
Cor.
9.11
.
It
is
no
great
thing
for
them
that
haue
sowen
to
vs
spirituall
things
,
to
reape
part
of
our
carnall
things
.
Thus
seemeth
Chrysostome
to
vnderstand
this
place
,
whose
wordes
are
these
;
Chrysost.
sup.
hunc
loc.
hom.
17.
in
fine
.
Haec
autem
dicebat
etiam
diuitum
superbiam
deprimens
,
ostendens
quod
post
hanc
vitam
in
maiori
dignitate
spirituales
futuri
sint
:
He
spake
these
things
to
abate
the
pride
of
rich
men
,
shewing
that
after
this
life
the
godly
shal
be
in
greater
dignitie
:
as
if
he
had
saide
,
esteeme
not
better
of
your selues
,
because
ye
haue
more
worldly
wealth
;
but
distribute
such
things
liberally
,
and
seeke
to
abound
in
spirituall
things
,
that
so
there
may
be
an
equalitie
.
The
seuenth
obiection
.
The
article
of
our
creed
(
I
beleeue
the
communion
of
saints
)
doth
plainely
shew
,
that
ones
satisfaction
may
be
applied
to
an
other
,
which
is
that
application
that
the
pope
maketh
,
when
he
giues
pardons
.
The
answer
.
I
answer
,
that
the
duties
of
charitie
,
are
&
ought
to
be
common
among
the
faithfull
,
in
that
they
are
the
mysticall
members
of
one
mysticall
body
;
CHAP.
VI.
Of
Popish
purgatorie
.
OF
popish
purgatorie
I
haue
spoken
sufficiently
,
in
the
seuenth
chapter
of
the
second
booke
of
my
Motiues
.
It
will
therefore
here
be
sufficient
to
declare
the
originall
thereof
,
and
to
solue
the
obiections
against
the
same
.
The
superstitious
&
fond
fantasies
of
purgatorie
came
from
the
old
heathen
Romanes
;
for
as
saint
Austen
recordeth
,
they
had
a
purgatorie
sacrifice
:
Aug.
de
ciuit
.
●bi
.
7.
cap.
7.
these
are
his
words
;
Ideo
terminalia
eodem
mense
Februario
celebrari
dicunt
,
cum
fit
sacrum
purgatorium
quod
vocant
Februm
,
vnde
mensis
nomen
accepit
.
Therfore
men
say
,
that
the
ends
of
things
are
celebrated
in
the
same
moneth
of
Februarie
,
when
the
purgatorie
sacrifice
is
made
which
they
call
Februs
,
whereupon
the
month
tooke
the
name
.
Afterward
Origen
being
too
much
addicted
to
his
allegoricall
speculation
,
Paganisme
the
originall
of
purgatorie
.
fained
many
odde
things
touching
purgatorie
,
as
the
ethnicke
Plato
(
whom
he
much
imitateth
)
had
done
before
him
.
After
Origen
others
began
to
cal
the
matter
into
question
,
others
rashly
to
beleeue
it
,
others
to
adde
many
things
to
Origens
conceit
.
Thus
by
little
and
little
it
encreased
,
Anno.
Dom.
250
till
the
late
bishops
of
Rome
made
it
an
article
of
popish
faith
.
But
of
what
credite
Origen
ought
to
be
in
this
point
,
his
owne
opinion
will
declare
sufficiently
,
as
who
held
that
the
diuels
should
all
be
purged
at
the
latter
day
.
For
of
Origen
thus
writeth
S.
Austen
;
Aug.
de
ciuit
.
Dei
libr.
21.
cap.
17.
Qua
in
re
misericordior
profecto
fuit
Origenes
qui
&
ipsum
diabolum
atque
angelos
eius
post
grauiora
pro
meritis
&
diuturniora
supplicia
,
ex
illis
cruciatibus
eruendos
atque
sociandos
sanctis
angelis
credidit
.
Wherein
Origen
doubtles
was
more
compassionable
,
who
beleeued
that
the
deuill
himselfe
&
his
angels
,
after
great
&
long
punishment
for
their
demerites
,
should
be
deliuered
from
their
torments
,
and
placed
with
the
holy
angels
.
Lodouic
.
in
comment
.
de
ciuit
.
Origens
purgatorie
.
And
Lodouicus
Viues
vpon
the
same
place
of
S.
Austen
hath
these
wordes
;
Et
istos
quoque
supplicijs
liberabat
Origenes
,
sicut
ex
sanctis
angelis
praecedente
tempore
diabolos
faciebat
,
quae
illius
erant
vicissitudines
.
These
also
did
Origen
deliuer
from
punishment
,
as
in
processe
of
time
he
made
of
angels
diuelles
,
such
was
his
changeable
course
of
dealing
.
Roffensis
our
late
popish
bishoppe
of
Rochester
confesseth
a
trueth
in
this
matter
;
to
wit
,
Popish
purgatorie
hath
no
constant
ground
.
that
the
Greekes
did
neuer
beleeue
there
was
a
purgatorie
.
Againe
,
that
purgatorie
was
not
receiued
in
all
places
at
once
,
neither
yet
generally
for
many
hundred
yeeres
.
His
wordes
I
haue
alleadged
in
the
first
booke
of
my
Motiues
,
in
the
seuenth
preamble
.
The
first
obiection
.
I
haue
loosed
thy
prisoners
out
of
the
pit
,
Zachar.
cap.
9.11
wherein
there
is
no
water
:
Ergo
,
(
saith
our
Iesuite
Bellarmine
)
there
is
a
purgatorie
,
for
out
of
hell
none
can
be
loosed
.
The
answer
.
I
answer
,
Hier.
in
9.
cap.
Zach.
that
the
prophet
means
nothing
els
but
that
God
will
deliuer
his
church
out
of
all
dangers
,
howe
great
soeuer
they
seeme
.
Againe
,
this
text
may
fitly
be
expounded
of
hell
,
as
Saint
Hierome
taketh
it
.
His
wordes
are
these
;
In
sanguine
passionis
tuae
eos
qui
vincti
in
carcere
tenebantur
inferni
,
in
quo
non
est
vlla
misericordia
,
tua
clementia
liberasti
.
Thou
hast
deliuered
in
the
bloud
of
thy
testament
of
thy
free
mercie
,
those
that
were
bound
in
the
prison
of
hell
,
where
there
is
no
mercy
.
And
indeed
the
merite
of
Christes
bloud
preserued
vs
from
hell
,
which
otherwise
was
prepared
for
vs
.
This
text
may
also
be
vnderstood
of
the
captiuitie
of
Babylon
,
from
whence
the
church
was
deliuered
.
The
second
obiection
.
We
went
through
fire
and
water
,
and
thou
hast
brought
vs
to
a
place
of
comfort
or
refreshing
.
By
this
place
it
is
cleere
,
that
there
is
a
purgatorie
.
The
answere
.
I
say
first
,
that
before
hell
had
no
water
in
it
,
but
now
there
is
found
both
fire
and
water
,
such
is
the
constancie
of
popishe
diuinitie
.
I
say
secondly
,
that
by
fire
and
water
the
prophet
here
vnderstandeth
,
the
victories
which
martyrs
haue
had
in
their
manifold
passions
.
That
is
to
say
,
martyrs
after
all
their
crosses
,
miseries
,
and
afflictions
,
are
brought
to
Christ
their
head
and
true
comfort
.
Thus
doth
S.
Hierome
expound
this
place
,
whose
expresse
wordes
are
these
;
Hier.
in
psal.
65.
ver.
12.
Martyrum
hic
ostendit
victorias
,
quas
in
diuersis
passionibus
meruerunt
;
&
ad
vnum
eos
dicit
refrigerium
,
id
est
,
Christum
Dominum
,
per
laqueos
,
per
cruces
,
per
verbera
,
per
ignes
aestusq
,
&
alia
diuersa
supplicia
(
per
quae
&
holocaustum
acceptum
effecti
sunt
)
peruenisse
.
Hee
sheweth
the
victories
of
martyrs
,
which
they
were
worthie
of
in
their
manifold
passions
;
and
hee
saith
they
came
to
a
place
of
refreshing
,
that
is
,
Aug.
in
Psal.
65
Prope
finem
.
to
Christ
our
Lord
,
through
snares
,
through
crosses
,
through
beatinges
,
through
fire
and
heate
,
and
diuers
other
tortures
,
(
through
which
they
became
an
acceptable
sacrifice
.
)
S.
Austen
expoundeth
it
,
in
the
selfe
same
maner
.
The
third
obiection
.
Psal.
106.
v.
13.14
They
cried
to
the
Lord
in
their
trouble
,
and
hee
deliuered
them
from
their
distresse
.
Hee
brought
them
out
of
darkenes
,
and
out
of
the
shadowe
of
death
,
and
brake
their
bandes
asunder
:
Ergo
there
is
a
purgatory
.
The
answere
.
I
answere
,
that
the
whole
Psalme
containeth
in
effect
nothing
els
,
but
thankes
giuing
to
the
Lord
for
his
great
mercie
,
in
that
he
hath
deliuered
them
not
onely
from
hell
iustly
deserued
for
their
sinnes
,
Aug.
hic
▪
but
also
from
the
manifold
dangers
of
this
life
.
So
writeth
S.
Austen
vpon
this
Psalme
,
Hier.
in
Psal
106.
and
S.
Hierome
is
of
the
same
opinion
.
For
these
are
his
expresse
wordes
;
Vinctum
enim
erat
genus
humanum
catenis
criminum
,
&
carceri
diaboli
mancipatum
.
For
mankinde
was
bound
with
the
chaines
of
sinne
,
and
kept
in
prison
as
a
slaue
by
the
diuell
.
The
4.
obiection
.
He
shall
fine
the
sonnes
of
Leui
,
The
answere
.
I
answere
,
that
the
prophet
Malachie
speaketh
flatly
,
of
the
first
aduent
of
our
Sauiour
Iesus
Christ
;
who
by
his
bitter
and
sacred
passion
,
will
purge
his
church
from
all
her
sinnes
,
Hier.
in
.
3.
cap.
Malach.
and
then
shall
the
faithfull
offer
vp
the
sacrifice
of
land
and
thankesgiuing
.
Thus
doth
S.
Hierome
expound
this
text
,
neither
can
any
other
glosse
be
consonant
to
the
discourse
of
the
prophet
.
The
5.
obiection
.
S.
Mathew
saith
,
Math.
12.
v.
●2
.
that
the
sinne
of
the
holy
ghost
shal
be
forgiuen
,
neither
in
this
worlde
,
neither
in
the
worlde
to
come
.
By
which
wordes
he
giueth
vs
to
vnderstand
,
that
some
sinnes
are
forgiuen
in
the
world
to
come
;
Ergo
there
is
a
purgatorie
.
The
answere
.
I
answere
,
that
Gods
spirite
knoweth
best
how
to
interpret
the
scripture
,
and
consequently
that
S.
Mathew
meaneth
nothing
els
by
these
wordes
,
(
neither
in
this
world
,
neither
in
the
world
to
come
)
but
that
the
sinne
against
the
holy
ghost
,
shall
neuer
be
forgiuen
.
For
so
doth
S.
Marke
,
another
Euangelist
,
interprete
this
selfe
same
text
.
These
are
the
wordes
;
hee
that
blasphemeth
against
the
holy
ghost
,
Mat.
3.
v.
29.
shall
neuer
haue
forgiuenesse
,
but
is
culpable
of
eternal
damnation
.
Yea
,
which
is
a
confusion
to
the
papists
.
S.
Mathew
himself
so
expoundeth
himselfe
,
Math.
12.
v.
31.
Chrys.
hom.
42.
in
Mat.
in
the
next
verse
aforegoing
.
And
so
doth
S.
Chrysostome
expound
this
place
.
The
6.
obiection
.
Mat.
5.
v.
26.
Thou
shalt
not
depart
thence
,
till
thou
hast
paied
the
vttermost
farthing
.
Ergo
,
after
satisfaction
made
,
or
the
popes
pardon
graunted
,
thou
maiest
come
out
of
purgatory
.
The
answere
.
I
answere
with
S.
Augustine
,
that
the
prison
whereof
S.
Mathew
speaketh
is
hell
,
Aug.
de
q.
Dulcitil
.
q.
1
in
fine
.
tom.
4.
from
whence
there
is
no
departure
in
deed
.
For
hee
that
is
once
committed
thither
for
non
payment
;
must
tarry
there
world
without
end
,
because
hee
can
neuer
answere
this
infinite
debt
.
The
replie
.
When
he
saith
(
vntill
thou
hast
paied
)
hee
giueth
vs
to
vnderstand
,
that
after
a
certaine
time
,
we
shall
come
out
.
I
aunswere
,
that
the
word
(
vntill
)
doth
not
connotate
the
end
of
imprisonment
,
but
the
continuation
thereof
:
because
so
is
the
vsual
acception
of
that
terme
,
in
the
holy
scriptures
.
For
when
S.
Mathew
saith
,
(
he
knew
her
not
vntil
she
had
brought
forth
her
first
borne
sonne
:
)
it
followeth
not
,
that
he
afterward
knew
the
blessed
virgine
.
The
7.
obiection
.
If
any
man
build
on
this
foundation
,
golde
,
siluer
,
pretious
stones
,
timber
,
hay
,
or
stubble
;
1.
Cor.
3.
v.
12.
euery
mans
worke
shal
be
made
manifest
:
for
the
day
shall
declare
it
,
because
it
shal
be
reuealed
by
the
fire
,
and
the
fire
shall
trie
euery
mans
work
of
what
sort
it
is
.
This
fire
the
holy
fathers
doe
vnderstand
of
purgatorie
.
Ergo
it
ought
not
to
be
denied
.
The
answere
.
I
say
first
,
that
all
the
fathers
as
well
old
as
latter
writers
,
confesse
that
S.
Paules
discourse
is
altogither
metaphoricall
;
&
consequently
that
no
doctrine
of
faith
can
be
grounded
thereupon
.
I
say
secondly
,
that
the
old
writers
dissent
one
from
another
,
in
the
exposition
of
his
text
.
For
S.
Chrysostome
vnderstandeth
it
of
hell
fire
;
Theodoret
,
of
the
fire
of
Gods
iudgement
,
&
others
otherwise
.
Gregorius
Magnus
hath
these
expresse
words
;
Gregor.
li●
.
4
dialog.
cap.
39.
Quamuis
hoc
de
igne
tribulationis
in
hac
vita
nobis
adhibito
possit
intelligi
;
albeit
this
place
may
be
vnderstood
,
of
the
fire
of
tribulation
which
we
suffer
in
this
life
.
Out
of
which
words
I
note
,
that
although
this
Gregory
thought
there
was
a
purgatory
of
small
sins
after
this
life
,
yet
did
he
confesse
,
that
this
place
could
proue
no
such
thing
.
Hereunto
I
adde
,
that
if
either
this
text
,
or
any
other
had
been
a
sufficient
warrantize
for
purgatory
;
aswel
the
Greekes
as
the
ancient
fathers
,
would
haue
receiued
it
;
both
which
their
own
Roffensis
denieth
,
Roff.
contra
Luther
.
ar.
18.
as
is
already
proued
.
I
say
thirdly
,
that
it
cannot
possibly
be
vnderstood
of
purgatory
:
and
I
proue
it
effectually
.
First
,
because
al
martyrs
go
straight
to
heauen
,
as
al
papists
confesse
.
Secondly
,
because
al
such
as
haue
plenary
pardons
from
the
pope
,
escape
purgatory
,
&
go
the
ready
way
to
heauen
.
Thirdly
because
,
Ieremy
,
Iob.
Ioh.
Baptist
,
the
blessed
virgine
,
This
third
illation
is
prooued
in
my
Motiues
,
&
sundry
others
(
in
whose
passions
of
supererogation
,
they
build
the
treasure
of
the
church
and
popish
pardons
)
could
neuer
come
in
purgatory
;
and
yet
doth
the
text
say
,
that
all
aswel
good
as
bad
,
must
be
tried
by
that
fire
,
whereof
the
apostle
speaketh
in
this
place
.
I
say
fourthly
,
that
the
apostle
here
speaketh
of
the
fire
of
probation
,
but
not
of
purgation
,
as
the
papists
would
haue
him
to
doe
.
1.
Cor.
3.
v.
13.
These
are
the
words
;
vniuscuiusque
opus
quale
sit
,
ignis
probabit
.
the
fire
shal
trie
euery
ones
worke
,
of
what
sorte
it
is
.
Which
S.
Austen
well
obserued
,
when
he
wrote
in
this
maner
;
Ignis
de
quo
locutus
est
eo
loco
apostolus
Paulus
,
talis
debet
intelligi
,
vt
ambo
per
eum
transeant
;
Aug.
in
Euchirid
.
cap.
68.
tom.
3.
id
est
&
qui
aedificat
supra
hoc
fundamentum
,
aurum
,
argentum
,
lapides
pretiosos
;
&
qui
aedificat
ligna
,
foenum
,
stipulam
.
The
fire
whereof
the
apostle
Paul
speaketh
in
that
place
,
must
be
vnderstood
to
be
such
an
one
,
that
both
sorts
may
passe
through
it
;
that
is
,
aswel
he
that
buildeth
vpon
this
foundation
,
gold
,
siluer
,
or
pretious
stones
,
as
he
that
buildeth
wood
,
hay
,
or
stubble
.
I
say
fiftly
,
that
all
thinges
spoken
of
in
this
text
,
are
taken
metaphorically
,
gold
,
siluer
,
and
pretious
stones
,
doe
signifie
sound
doctrine
;
timber
,
hay
,
and
stubble
,
signifie
,
false
doctrine
;
the
builders
are
such
as
teach
that
doctrine
;
the
day
signifieth
time
,
the
daughter
of
trueth
;
and
the
fire
signifieth
Gods
spirit
,
which
reuealeth
all
trueths
,
Popish
purgatory
is
built
vpon
rotten
foundations
.
&
maketh
false
doctrine
knowen
.
This
exposition
is
gathered
out
of
the
circumstances
of
the
text
it selfe
,
out
of
S.
Ambrose
,
and
S.
Austen
,
and
out
of
late
popish
writers
.
For
their
owne
Hofmeisterus
(
if
my
memory
faile
me
not
)
and
their
Gagnaeius
also
,
haue
this
interpretation
in
flat
and
expresse
termes
.
It
is
long
since
I
read
them
,
and
I
haue
not
now
their
bookes
at
hand
;
otherwise
,
I
would
haue
alledged
their
wordes
.
I
say
sixtly
,
that
al
such
as
would
ground
popish
purgatory
vpon
this
text
,
are
enforced
to
confesse
and
admit
manifold
absurdities
.
And
for
triall
hereof
,
togither
with
that
which
is
already
said
;
these
wordes
of
our
Iesuite
Bellarmine
may
suffice
.
Respondeo
,
nos
cogi
ab
ipso
textu
ad
aequiuocationem
non
vnam
,
sed
duas
admittendas
.
Bellar.
in
lib.
1.
de
purg
.
c.
4.
p
,
1387
I
answere
,
that
the
very
text
doth
compell
vs
,
to
admit
more
then
one
equiuocation
.
The
8.
obiection
.
What
shall
they
do
,
which
are
baptised
for
dead
?
if
the
dead
rise
not
at
all
.
Why
are
they
then
baptised
for
the
dead
?
out
of
this
place
,
(
as
our
Iesuite
Bellarmine
supposeth
)
nay
as
hee
braggingly
boasteth
,
1.
Cor.
15
▪
29
is
popish
purgatorie
prooued
vndoubtedly
.
The
answer
.
I
say
first
,
that
great
is
the
impudencie
of
our
Iesuit
,
who
glorieth
so
much
in
his
late
Romish
exposition
,
which
neither
any
one
of
the
ancient
fathers
approueth
,
neither
yet
sundrie
of
his
owne
fellowes
will
admit
.
For
Epiphanius
,
Theodoretus
,
Chrysostomus
,
Tertullianus
,
Ambrose
,
Sedulius
,
Anselmus
,
Oecumenius
,
Haymo
and
Theophilactus
,
do
expound
it
flatly
against
our
Romish
Iesuite
;
and
so
doe
also
his
owne
deare
fellowes
Aquinas
and
Caietanus
.
I
say
secondly
,
that
S.
Paul
vnderstandeth
by
those
that
are
baptised
for
dead
;
such
as
are
at
the
point
of
death
,
and
are
reputed
as
dead
,
or
for
dead
,
Epiphanius
co●t
.
Cerinth
.
haer.
28.
p.
37
&
this
saith
S.
Epiphanius
,
is
the
true
meaning
of
the
Apostle
:
and
that
he
saith
truely
,
I
appeale
to
the
true
iudgement
of
the
indifferent
reader
.
These
are
the
words
of
Epiphanius
;
Alii
rectè
hoc
dictum
interpretantes
dicunt
,
quod
morti
vicini
si
fuerint
in
pietatis
doctrina
instructi
,
ob
hanc
spem
ante
obitum
lavacro
digni
fiunt
;
ostendentes
quod
qui
mortuus
est
etiam
resurget
,
&
ob
id
indiget
remissione
peccatorum
per
lauacrum
.
Others
interpret
this
saying
of
the
apostle
truly
,
&
say
,
that
such
as
are
at
the
point
of
death
,
if
they
be
instructed
christianly
,
are
for
this
hope
worthie
of
baptising
before
they
die
:
thereby
signifying
,
that
he
which
is
dead
shall
rise
againe
;
and
for
that
ende
,
hath
need
of
remission
of
his
sins
by
baptisme
.
This
then
is
the
true
meaning
of
S.
Paul
in
this
place
,
The
Iesuite
preferreth
his
owne
iudgement
before
al
writers
without
al
ti●●
and
reason
.
what
shall
they
do
which
are
baptised
for
dead
?
that
is
,
which
are
rather
reputed
for
dead
then
for
liuing
.
Wherefore
are
they
baptised
,
if
the
dead
rise
not
againe
?
for
since
they
cannot
be
baptised
for
anie
commoditie
of
this
life
,
(
which
presently
they
must
forsake
,
being
so
extreamely
sicke
)
their
baptisme
prooueth
the
resurrection
of
the
dead
.
And
where
our
Iesuit
listeth
to
wrangle
vpon
the
words
(
pro
illis
,
for
them
,
)
it
shall
suffice
to
tell
him
,
that
their
latin
so
magnified
edition
is
false
,
and
that
in
the
originall
and
Greeke
copies
,
it
is
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
dead
,
and
so
his
cauill
is
not
worth
a
figge
.
The
ninth
obiection
.
S.
Paul
saith
,
that
in
the
name
of
Iesus
euery
knee
voweth
,
both
of
things
in
heauen
,
and
things
in
earth
,
Philip.
2.10
.
and
things
vnder
the
,
earth
;
but
the
damned
in
hell
blaspheme
Christ
,
ergo
there
be
some
vnder
the
earth
,
that
is
,
in
purgatorie
,
which
worship
and
adore
Christ
.
The
answer
.
I
answere
,
that
the
bowing
of
the
knee
(
whereof
the
apostle
speaketh
)
doth
not
signify
worship
or
adoration
,
but
that
subiection
which
shal
be
shewed
openlie
in
the
last
iudgement
,
when
and
where
the
deuilles
as
well
as
men
and
the
good
angels
,
shall
yeeld
homage
and
dominion
vnto
Christ
.
For
so
S.
Paul
expoundeth
S.
Paul
,
in
his
epistle
to
the
Romaines
:
and
S.
Luke
recordeth
,
Luke
.
8.28
.
which
is
that
bowing
of
the
knee
,
whereof
S.
Paul
speaketh
.
Other
expositions
whatsoeuer
,
are
repugnant
to
the
text
.
The
replie
.
S.
Iohn
saith
,
that
hee
heard
all
the
creatures
which
are
in
heauen
,
and
on
earth
,
and
vnder
the
earth
,
and
in
the
sea
,
and
al
that
are
in
them
,
vers
.
13.
saying
in
this
maner
,
praise
,
and
honor
,
and
glorie
,
and
power
,
be
vnto
him
that
sitteth
vpon
the
throne
,
and
vnto
the
Lambe
for
euermore
.
Therefore
they
be
vnder
the
earth
,
which
truely
worship
Christ
,
and
consequently
,
since
the
deuils
(
as
yee
grant
)
do
rather
blaspheme
then
worship
Christ
;
they
that
worship
Christ
vnder
the
earth
,
must
needes
bee
the
soules
in
purgatory
.
The
answere
.
I
answere
,
that
S.
Iohn
meaneth
nothing
els
,
then
that
which
S.
Paul
hath
vttered
:
he
vseth
the
figure
Prosopopeia
,
&
after
the
vsuall
course
of
the
scriptures
,
causeth
things
senselesse
,
and
voide
of
reason
,
to
sounde
out
the
praise
of
God
:
so
saith
the
Psalmograph
Dauid
;
All
thy
workes
praise
thee
,
O
Lord
,
Psalm.
18.
ver.
1.
and
the
firmament
sheweth
the
worke
of
his
hands
:
yea
,
as
the
prophet
saith
,
and
as
the
three
holy
Hebrewes
sang
,
Psalm.
148.
fire
,
heate
,
winter
,
summer
,
frost
,
snow
,
light
,
darkenesse
,
the
starres
,
the
sunne
,
the
moone
,
and
creatures
blesse
the
Lord
.
secund.
●at
.
The
tenth
obiection
.
Ap●cal
,
21.
v.
27.
S.
Iohn
saith
,
that
no
vncleane
thing
shall
enter
into
heauen
,
but
many
depart
out
of
this
life
,
which
are
not
pure
,
ergo
such
must
be
purged
in
purgatorie
,
before
they
come
in
heauen
.
The
answere
.
I
say
first
,
that
faith
in
Christ
Iesus
can
as
well
purge
a
man
in
this
life
,
as
the
Popes
pardons
:
and
yet
as
your selues
teach
vs
,
a
plenarie
indulgence
will
salue
this
impuritie
.
I
say
secondly
,
that
it
is
a
needelesse
thing
to
establish
popish
purgatorie
,
because
popish
pardons
supplie
the
want
thereof
.
This
is
proued
copiously
in
my
booke
of
Motiues
.
I
say
thirdly
,
that
the
faithfull
and
elect
children
of
God
,
haue
their
cleanenesse
before
him
in
Christ
his
sonne
,
with
which
they
may
enter
into
heauen
.
For
as
S.
Iohn
saith
,
they
haue
washed
their
robes
and
made
them
white
in
the
blood
of
the
Lambe
;
who
(
as
S.
Paul
saith
,
)
when
hee
knew
no
sinne
,
vers
.
●
his
sacred
word
hath
made
them
cleane
.
In
fine
,
holy
Writ
pronounceth
them
blessed
that
die
in
the
Lord
,
&
that
they
rest
from
their
labors
.
Which
being
so
,
they
neither
haue
any
impurity
,
vers
.
3.
Apoc.
14
,
13.
nor
suffer
any
purgatorie
paine
.
The
replie
.
You
all
confesse
,
that
your
inherent
iustice
is
vnperfect
and
impure
,
and
so
your
vncleanenes
must
be
taken
away
after
this
life
,
be
fore
yee
come
into
heauen
;
ergo
there
is
a
purgatorie
.
The
answere
.
I
answere
,
that
original
concupiscence
is
an
inseperable
accident
during
this
life
,
aswel
in
you
as
in
vs
,
but
as
it
is
proper
to
this
state
,
so
is
it
taken
away
in
that
very
instant
,
in
which
our
state
is
altered
.
The
11.
obiection
.
S.
Peter
saith
,
that
God
raised
vp
Christ
after
he
had
loosed
the
sorrows
of
hel
.
This
place
saith
our
Iesuite
,
Act.
2.24
.
must
needs
be
vnderstood
of
purgatory
:
for
first
,
it
cannot
be
meant
of
the
damned
,
because
their
paines
shal
neuer
end
.
Secondly
,
it
cannot
be
meant
of
the
sorrowes
of
Christ
,
because
they
were
finished
on
the
crosse
.
Thirdly
,
it
cannot
be
meant
of
the
fathers
in
Limbo
,
Bellarm
,
de
purg
.
lib.
1.
c.
4.
col.
1396.
because
they
had
no
paine
at
all
:
it
therefore
remaineth
,
that
it
be
meant
of
the
sorrowes
which
soules
abide
in
purgatorie
.
The
answere
I
say
first
,
that
if
their
Latin
text
were
sound
,
this
obiection
would
solue
it selfe
:
for
the
originall
and
Greeke
text
is
this
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hauing
loosed
the
sorrowes
of
death
.
Out
of
which
words
,
nothing
can
be
gathered
,
that
fauoreth
purgatory
any
thing
at
al.
I
say
secondly
,
that
if
it
were
as
the
papists
do
reade
,
(
the
sorrowes
of
hel
being
loosed
)
their
soules
should
alwayes
feele
paine
,
but
neuer
haue
an
end
.
Which
cannot
be
truely
verified
,
of
their
purgatorie
fire
.
I
say
thirdly
,
that
the
fathers
whom
the
papists
hold
to
haue
bin
in
Limbo
at
that
time
,
did
according
to
their
owne
doctrine
suffer
poenam
damni
,
Bellarminus
,
de
●entit
.
sanct.
lib.
1
cap.
20.
because
they
were
not
as
yet
partakers
of
the
cleare
vision
beatificall
:
which
Bellarmine
granteth
in
another
place
,
and
so
is
repugnant
to
himselfe
.
But
let
that
be
deemed
a
small
fault
in
a
Iesuite
,
which
is
thought
a
great
crime
in
another
man
.
Adde
hereunto
,
that
poena
damni
is
a
greater
pain
then
poena
sensus
,
by
their
best
popish
diuinitie
.
I
say
fourthly
,
that
by
the
sorrows
of
death
is
meant
nothing
els
but
the
bitter
paines
which
Christ
suffered
vpon
the
crosse
,
to
accomplish
mans
redemption
.
For
then
did
he
properly
&
perfectly
triumph
ouer
death
,
when
he
rose
againe
from
death
,
who
was
deliuered
to
death
for
our
sins
,
(
saith
Saint
Paul
)
and
is
risen
againe
for
our
iustification
:
And
the
verie
words
of
the
text
next
following
in
the
Actes
,
Rom.
4.25
.
Act.
2.24
.
doe
confirme
this
exposition
:
for
there
it
is
thus
written
;
whome
God
raised
vp
and
loosed
the
sorrowes
of
death
,
because
it
was
vnpossible
that
he
should
be
holden
of
it
:
as
if
S.
Peter
had
said
;
although
the
passion
of
Christ
was
so
bitter
&
exceeding
great
,
as
implying
the
curse
and
malediction
due
for
our
sinnes
(
insomuch
that
the
remembrance
therof
caused
him
to
sweate
out
drops
of
blood
)
yet
could
not
death
possiblie
preuaile
against
him
,
but
that
he
should
rise
againe
,
and
conquer
both
hel
and
it
.
The
replie
.
Although
the
greek
word
in
the
24.
verse
signifieth
death
,
yet
in
the
27
verse
it
signifieth
hel
,
and
so
the
sense
is
against
you
.
The
answere
.
I
answer
,
that
the
hebrew
word
in
the
psalme
,
from
whence
this
sentence
is
taken
,
Ps.
l.
10.
vers.
10.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifieth
,
a
sepulchre
or
graue
,
and
so
doth
your
owne
great
linguiste
Arias
Montanus
interpret
it
:
as
if
the
Prophet
hadde
saide
,
thou
wilt
not
leaue
my
soule
or
life
,
in
the
graue
.
For
the
course
of
holy
scripture
,
doth
comprehende
our
life
vnder
the
name
of
the
Soule
:
so
saith
the
Prophet
Ionas
,
therefore
now
O
Lord
take
I
beseech
thee
;
my
soule
from
me
,
Ionas
.
4.
●
.
for
it
is
better
for
me
to
die
,
then
to
liue
.
So
is
it
in
the
Hebrew
and
original
,
and
yet
by
the
word
(
soule
)
must
we
vnderstand
life
:
for
so
the
words
following
,
doe
require
of
necessitie
:
so
saith
Paul
,
Act.
20.10
.
trouble
not
your selues
,
anima
enim
ipsius
in
ipso
est
,
for
his
soule
(
that
is
,
his
life
)
is
in
him
:
And
a
litle
after
,
he
saith
thus
;
Act.
20.24
.
neither
is
my
soule
deare
to
me
,
so
I
may
fulfil
my
course
;
Mat.
2.20
.
where
by
the
word
(
soule
)
life
must
needs
be
vnderstood
.
So
Ioseph
was
bidden
to
take
the
babe
and
his
mother
,
Ioan.
10.11
.
&
to
go
into
the
land
of
Israel
;
because
they
were
dead
,
that
sought
the
babes
soule
,
that
is
,
his
life
:
so
Christ
saith
,
that
a
good
shepheard
giueth
his
soule
for
the
sheepe
,
that
is
,
his
life
.
These
and
other
like
places
doe
proue
euidently
that
our
soule
in
the
scriptures
,
is
taken
for
our
life
;
so
that
when
the
scripture
saith
,
God
wil
not
suffer
Christs
soule
to
tarrie
in
the
graue
,
it
meaneth
Christs
life
;
as
if
it
shoulde
say
,
Christ
shal
not
be
long
dead
,
death
shall
not
swallow
him
vp
,
or
preuaile
against
him
.
The
12.
obiection
.
Saint
Austen
and
other
of
the
fathers
,
haue
taught
flatly
that
there
is
a
purgatorie
;
and
therefore
whosoeuer
denieth
purgatory
opposeth
himselfe
against
the
fathers
.
The
answere
.
I
say
first
,
that
I
haue
said
sufficiently
for
the
authoritie
of
the
fathers
,
in
my
booke
of
Motiues
,
in
the
ninth
chap.
of
credit
due
vnto
writers
.
I
say
secondly
,
that
the
fathers
as
they
were
men
,
so
had
they
their
imperfections
and
errors
,
&
are
no
lesse
reiected
of
the
papists
when
they
make
against
them
,
then
of
vs
.
Yea
,
no
man
reiecteth
the
fathers
with
such
temeritie
;
as
doth
the
Iesuite
Bellar.
when
he
dislikes
them
.
This
is
proued
in
my
book
of
Motiues
.
I
say
thirdly
,
that
thogh
sundry
of
the
fathers
seeme
to
grant
that
there
is
a
purgatorie
,
yet
do
they
it
so
doubtfully
,
so
vnconstantly
,
so
coldly
,
as
none
of
them
do
or
can
make
it
an
article
of
our
belief
.
And
for
proofe
hereof
,
one
only
,
S.
Austin
may
suffice
for
the
rest
.
Aug.
in
euch●
.
c.
69.
tom.
3.
In
one
place
he
writes
in
this
manner
;
Tale
aliquid
etiam
post
hanc
vitam
fieri
incredibile
non
est
,
&
vtrum
ita
sit
quaeri
potest
.
It
is
not
incredible
,
but
that
some
such
thing
may
be
after
this
life
,
and
it
is
a
question
,
whether
there
be
anie
such
thing
or
no.
Again
in
another
place
,
after
he
hath
discoursed
largely
of
purgatory
,
in
the
end
he
concludeth
doubtfully
thus
,
Aug.
de
ciuit
.
lib.
●●
.
●
.
26.
Non
redarguo
,
quia
forsitan
verum
est
,
I
doe
not
reprooue
it
,
because
perhaps
it
is
true
.
Again
in
another
place
,
he
hath
these
expresse
words
;
Siue
ergo
in
hac
vita
tantum
homines
ista
patiuntur
,
Aug
de
fide
&
operibus
cap.
16.
tom.
4.
siue
etiam
post
hanc
vitam
talia
quaedam
iudicia
subsequuntur
,
non
abhorret
quantum
arbitror
a
ratione
veritatis
iste
intellectus
huius
sententiae
.
Whether
therfore
men
suffer
these
things
onely
in
this
life
,
or
also
after
this
life
some
such
iudgementes
follow
;
this
interpretation
as
I
thinke
is
not
repugnant
to
reason
.
Thus
we
see
cleerely
,
howe
vnconstant
and
how
cold
S.
Austens
doctrine
is
,
concerning
popish
purgatorie
.
The
13.
obiection
.
The
ancient
fathers
both
praied
and
offered
vp
sacrifice
for
the
dead
;
which
they
would
neuer
haue
done
,
if
there
had
not
been
a
purgatorie
.
The
answere
.
I
say
first
,
that
sundry
of
the
fathers
praied
for
the
dead
,
who
neuer
once
dreamed
of
popish
purgatory
Which
thing
is
so
fully
proued
in
my
Motiues
,
as
may
be
sufficient
for
this
obiection
.
I
say
secondly
,
that
in
the
hote
persecutions
of
the
primitiue
church
,
when
martyrs
were
daily
put
to
death
for
confessing
Christ
Iesus
;
then
the
church
did
offer
the
sacrifice
of
laud
and
thankesgiuing
,
&
did
celebrate
anniuersaries
or
annuall
memories
of
her
faithful
children
;
Cyprian
.
lib.
4.
Epis
5.
Ambros
de
obitu
Valent.
●
in
which
memories
were
publickly
named
al
such
persons
,
as
died
constantly
for
the
christian
faith
.
Not
by
that
meanes
to
procure
any
merite
,
remission
,
or
satisfaction
to
those
blessed
martyrs
,
(
for
as
the
papists
graunt
,
martyrs
need
no
such
thing
,
August
.
in
ser.
17.
de
verbis
apos
.
c.
1
)
but
so
to
excite
the
liuing
after
their
godly
example
,
boldly
to
confesse
the
name
of
Christ
,
and
therin
to
be
ready
to
yeeld
vp
their
liues
;
when
time
and
place
should
so
require
.
I
say
thirdly
,
that
they
praied
for
the
dead
,
to
insinuate
their
hope
in
the
resurrection
,
to
mitigate
their
own
sorrow
,
and
to
declare
their
affection
towards
the
dead
.
Ambros.
de
obitu
Valent.
&
Theod.
But
neuer
did
anie
of
the
approoued
antiquitie
,
pray
in
such
sort
for
the
dead
,
as
the
papists
this
day
doe
.
I
say
fourthly
,
that
the
praiers
which
the
old
fathers
vsed
,
ministred
great
occasion
to
that
superstition
,
which
is
now
an
high
point
of
Romish
religion
.
For
the
ignorant
posteritie
,
wrested
euery
thing
to
serue
their
turne
.
I
say
fiftly
,
that
as
the
fathers
were
excited
to
pray
for
the
dead
,
of
a
certaine
natural
affection
towards
them
;
so
were
they
doubtful
what
effect
their
praiers
shuld
haue
,
and
whether
they
did
profite
the
dead
or
no.
Yea
,
some
of
the
fathers
praied
onely
for
the
resurrection
of
the
body
,
as
I
haue
prooued
in
my
Motiues
.
The
vncertaintie
&
doubts
which
the
other
fathers
had
,
Aug.
lib.
9.
conl
.
c.
13.
tom.
1.
shal
appeare
euidently
by
S.
Austens
testimony
.
First
,
therfore
S.
Austen
praied
for
his
mother
,
&
that
she
might
haue
remission
of
her
sins
,
(
for
I
will
conceale
nothing
that
seemeth
to
make
for
the
papists
:
)
&
yet
did
S.
Austen
thus
pray
,
only
to
shew
his
louing
&
ardent
affection
towards
his
mother
,
&
not
to
procure
any
remittall
for
her
sins
;
as
whose
sins
he
constantly
beleeued
,
were
already
pardoned
.
For
these
are
his
expresse
wordes
.
Et
credo
iam
feceris
,
quod
te
rogo
,
sed
voluntaria
oris
mei
approba
Domine
.
And
I
verily
beleue
,
that
thou
hast
already
done
as
I
desire
;
yet
Lord
accept
my
inward
affection
,
vttered
by
my
lippes
.
Out
of
which
words
I
note
,
that
Austen
beleeued
his
mothers
sins
to
be
forgiuen
,
before
he
praied
for
her
:
and
that
the
end
and
intent
of
his
praier
was
only
this
;
to
shew
that
he
was
naturally
and
dutifully
affected
to
his
mother
.
Vpon
which
kinde
of
vndiscreet
zeale
,
great
superstition
and
flat
idolatry
followed
in
his
posteritie
,
as
I
said
before
.
Secondly
,
S.
Austen
hauing
distinguished
three
sortes
of
dead
;
to
wit
,
very
good
,
very
euill
,
August
.
in
e●chi●
.
c.
110.
and
neither
very
good
nor
very
euill
,
affirmeth
that
praiers
made
for
the
very
bad
&
damned
soules
,
do
make
their
damnation
more
tollerable
.
These
are
his
expresse
wordes
;
Pro
valde
malis
etsi
nulla
sunt
adiumenta
mortuorum
,
qualescunque
viuorum
consolationes
sunt
.
Quibus
autem
prosunt
,
aut
ad
hoc
prosunt
,
vt
sit
plena
remissio
,
aut
certe
vt
tolerabilior
fiat
ipsa
damnatio
.
For
the
very
bad
although
they
be
no
helpes
to
the
dead
,
yet
are
they
some
solace
to
the
liuing
.
And
whom
they
profite
,
they
profite
for
this
,
that
either
they
may
haue
full
remission
,
or
that
their
damnation
be
more
tolerable
.
Out
of
which
words
I
note
,
that
Saint
Austen
holdeth
in
this
point
of
praying
for
the
dead
,
that
which
neither
is
sound
,
neither
yet
allowed
by
the
Papists
themselues
;
and
consequently
,
that
the
papists
ought
not
to
make
account
of
his
iudgement
herein
.
For
,
you
doe
see
that
he
granteth
the
punishment
of
the
damned
,
Marke
this
point
〈◊〉
.
to
be
mitigated
in
hell
for
the
prayers
of
the
liuing
;
which
thing
no
papist
will
or
dare
auouch
.
And
the
like
is
to
be
saide
of
other
of
the
Fathers
,
when
they
folow
opinions
not
grounded
vpon
the
word
of
God
.
Saint
Austen
therefore
must
be
reiected
by
his
owne
rule
(
as
I
haue
prooued
in
my
Motiues
)
when
he
dissenteth
from
Gods
word
,
the
true
touchstone
and
triall
of
all
trueth
.
And
saint
Austens
inconstancie
is
plainely
vttered
in
an
other
place
,
Aug.
de
ciuit
.
lib.
21.
cap.
24.
where
he
hath
these
wordes
:
Quod
quidem
non
ideo
confirmo
,
quoniam
non
resis●o
.
Which
verily
I
do
not
therefore
approue
,
because
I
do
not
impugne
it
.
Out
of
which
wordes
I
note
,
that
though
saint
Austen
could
not
approoue
the
opinion
of
the
vulgar
sort
(
as
which
he
knew
to
haue
no
ground
,
but
a
meere
naturall
affection
)
yet
would
hee
not
condemne
it
,
but
leaue
it
as
in
suspense
.
The
foureteenth
obiection
.
Praier
for
the
dead
is
proued
by
the
scripture
,
euen
in
that
new
testament
:
The
answer
.
I
say
first
,
that
when
cardinall
Allen
in
his
notes
vpon
this
place
,
auoucheth
roundly
that
this
text
conuinceth
praier
for
the
dead
:
Aug.
de
verb.
apostol.
serm.
17.
cap.
●
.
he
may
tell
that
tale
to
wise
men
,
and
repute
himselfe
a
foole
for
his
paines
.
For
first
,
as
S.
Austen
(
vpon
whose
authoritie
he
only
buildeth
)
affirmeth
that
the
apostle
speaketh
of
him
that
dieth
impenitent
;
so
doth
the
same
S.
Austen
auouch
,
that
he
doth
iniury
to
a
martyr
,
that
praieth
for
a
martyr
,
which
is
a
receiued
axiome
with
the
papists
:
and
consequently
,
when
he
inferreth
out
of
S.
Austen
,
that
we
must
pray
for
them
that
die
penitent
;
he
concludeth
against
S.
Austen
,
that
wee
must
pray
for
most
constant
martyrs
,
and
so
commit
a
manifest
iniurie
.
So
then
albeit
S.
Iohn
dehorteth
from
praying
for
such
as
die
without
repentance
,
yet
doth
he
not
exhort
vs
to
pray
for
those
that
die
penitent
:
for
otherwise
doubtles
wee
must
pray
for
martyrs
,
which
no
papist
wil
allow
.
I
say
secondly
,
that
S.
Iohn
exhorteth
to
pray
for
penitent
sinners
here
on
earth
,
but
not
for
the
dead
.
I
prooue
it
,
because
these
are
saint
Iohns
words
;
(
If
any
shal
see
his
brother
sinning
a
sin
not
to
death
)
but
he
that
sinneth
,
is
in
this
life
;
for
wee
can
not
see
a
man
sinning
in
the
next
life
,
where
no
sinne
is
committed
,
and
therfore
S.
Iohn
speaketh
of
prayer
only
in
this
life
.
I
say
thirdly
,
that
saint
Iohus
purpose
is
this
,
&
no
other
,
to
exhort
vs
to
repentance
for
our
sins
in
this
life
,
because
after
this
life
,
there
is
neither
repentance
nor
remission
of
sinnes
to
be
had
;
neither
can
any
other
sense
be
truely
deduced
out
of
S.
Iohns
words
.
Yea
their
owne
cardinall
Caietane
doth
so
expound
this
place
,
Caiet.
in
ie●tac
.
octauo
.
quaest.
quinta
.
to
their
vtter
confusion
.
CHAP.
VII
.
Of
praying
to
Saints
departed
.
COncerning
the
inuocation
of
Saints
,
great
abuses
and
intollerable
superstition
haue
crept
into
the
church
,
and
dazeled
the
eies
of
the
vulgar
sort
:
wherein
I
desire
diligent
attention
,
and
indifferent
iudgement
,
vntill
the
end
of
my
discourse
.
The
first
Conclusion
.
Albeit
a
christian
man
neuer
pray
to
the
saints
departed
,
yet
doth
he
not
sinne
therein
.
I
prooue
it
,
because
euery
sinne
is
a
transgression
of
Gods
law
or
commandement
;
but
God
hath
made
no
law
,
nor
giuen
any
commandement
to
pray
to
saints
:
Ergo
not
to
pray
to
them
is
no
sin
at
all
.
The
proposition
is
a
receiued
maxime
in
the
Romish
church
,
grounded
on
these
wordes
of
saint
Austen
;
Peccatum
est
factum
,
vel
dictum
,
Aug.
cont.
Faust.
libr.
22.
cap.
27
tom.
6.
vel
concupitum
aliquid
contra
legem
aeternam
:
Sinne
is
any
deed
,
word
,
or
thought
against
the
eternall
law
,
which
is
the
will
of
God
.
Saint
Ambrose
confirmeth
Saint
Augustines
description
in
these
wordes
:
Quid
est
peccatum
,
Ambr.
de
parad
.
cap.
8.
nisi
praeuaricatio
legis
diuinae
,
&
caelestium
inobedientia
praeceptorum
?
What
is
sinne
but
the
transgression
of
Gods
lawe
,
and
the
disobedience
of
his
holie
precepts
?
The
assumption
is
secure
,
vntil
the
papists
can
alleadge
some
precept
out
of
the
olde
or
new
testament
for
the
inuocation
of
saints
,
which
they
will
doe
ad
Calendas
Graecas
.
But
the
Papistes
thinke
they
haue
a
mightie
obiection
against
this
Conclusion
,
taken
out
of
Genesis
in
these
wordes
:
Et
innocetur
super
eos
nomen
meum
,
nomina
quaeque
patrum
meorum
,
Abraham
&
Isaac
.
And
let
my
name
be
called
vpon
them
,
Genes.
48.16
▪
and
the
names
of
my
fathers
,
Abraham
,
and
Isaac
.
To
which
I
answere
thus
;
First
,
this
vocation
or
nomination
was
not
any
precept
from
God
,
but
the
meere
fact
of
Iacob
or
Israel
:
who
as
hee
was
holy
,
so
was
he
a
man
,
and
might
haue
erred
herein
as
man
.
Secondly
,
the
hebrew
text
is
thus
;
Let
my
name
be
named
in
them
,
that
is
,
let
them
bee
called
my
children
by
adoption
,
or
let
them
bee
surnamed
after
me
.
The
grandfather
Iacob
made
Iosephs
children
his
by
adoption
.
For
it
was
the
custome
both
of
the
Hebrewes
and
of
the
Greekes
,
to
expresse
the
surname
of
euery
one
by
the
name
of
the
father
;
as
Aristoteles
the
sonne
of
Nicomachus
,
Zenophon
the
sonne
of
Gryllus
,
Cambyses
the
sonne
of
Cyrus
.
Thirdly
,
the
whole
course
of
holy
scripture
,
doth
yeelde
this
interpretation
of
Iacobs
wordes
.
In
the
olde
testament
it
was
a
great
reproch
for
a
woman
to
beare
no
children
,
(
though
nowe
with
the
Papists
they
be
reputed
holy
,
that
will
rashly
vow
neuer
to
marry
;
)
for
which
respect
,
the
small
remnant
of
men
left
after
the
execution
of
Gods
iustice
in
the
destruction
of
Ierusalem
,
inforced
women
contrary
to
womanly
shamefastnesse
,
to
seek
vnto
men
,
and
to
offer
themselues
to
very
base
conditions
,
to
the
end
they
would
be
their
husbands
and
so
take
away
their
reproch
.
Which
thing
the
prophet
Ieremy
vttereth
in
these
wordes
;
In
that
day
seuen
women
shall
take
hold
of
one
man
,
saying
;
We
will
eate
our
owne
bread
,
and
weare
our
owne
garments
,
Esa.
4.1
.
onely
let
vs
be
called
by
thy
name
,
and
take
away
our
reproch
.
Thus
writeth
Gods
holy
prophet
,
whose
discourse
with
the
due
circumstances
thereof
,
if
the
christian
Reader
wil
exactly
ponder
,
he
shall
behold
as
clearely
as
the
glittering
beames
of
the
sunne
,
the
most
impudent
and
sophisticall
dealing
of
the
papists
.
For
though
the
words
aswell
in
the
latine
as
in
the
Hebrew
be
all
one
and
the
very
same
,
yet
are
the
papists
ashamed
(
I
am
well
assured
)
to
inferre
or
proue
inuocation
of
Saints
,
by
this
latter
place
.
That
which
I
say
is
euident
,
because
these
women
desired
nothing
else
of
the
man
,
but
that
he
would
be
their
husband
,
and
that
they
might
be
called
his
wiues
,
and
so
put
away
their
reproch
.
This
interpretation
is
plainely
touched
in
the
expresse
wordes
of
the
text
;
when
the
women
desired
the
man
to
take
their
reproch
away
,
by
letting
his
name
be
called
vppon
them
:
for
which
end
they
promised
not
only
to
eate
their
owne
bread
,
but
also
to
weare
their
owne
clothes
,
that
so
they
be
no
way
burdenous
to
him
.
And
yet
as
our
Iesuite
Bellarmine
and
other
papists
woulde
haue
it
vnderstood
in
Genesis
,
the
text
must
yeeld
this
sense
:
Wee
will
eate
our
owne
bread
,
and
weare
our
own
garments
,
and
desire
onely
that
wee
may
inuocate
thy
name
,
and
make
our
prayers
to
thee
when
thou
art
dead
.
Which
sense
is
most
absurd
,
as
euerie
childe
may
perceiue
:
for
first
if
this
had
beene
the
meaning
of
the
women
,
in
vaine
had
they
made
mention
of
eating
their
owne
bread
,
and
wearing
their
owne
garments
,
as
which
coulde
neither
profite
nor
disprofite
the
man
.
Secondly
,
these
women
knew
not
whether
the
man
should
be
a
saued
soule
in
heauen
,
or
a
damned
spirit
in
hel
,
and
therefore
would
they
neuer
make
such
a
request
to
him
.
Thirdly
praying
to
him
being
dead
,
could
not
take
away
their
reproch
on
earth
.
Fourthly
,
the
man
might
suruiue
and
liue
after
them
all
,
and
so
their
desire
was
in
vaine
,
Fiftly
,
Hier.
in
4.
cap.
Esaiae
.
Saint
Hierome
expoundeth
this
text
,
euen
as
I
haue
saide
:
For
these
are
his
words
;
Tantùm
ne
absque
marito
esse
videantur
,
&
sub●acere
illi
maledicto
quod
scriptum
est
;
maledicta
sterilis
,
quae
non
facit
semen
in
Israel
:
Onelie
least
they
seeme
to
bee
without
an
husband
,
and
to
bee
subiect
vnto
the
curse
which
is
written
;
Accursed
be
the
barren
,
which
bringeth
not
foorth
seede
in
Israel
.
In
sundry
places
of
the
Scripture
the
selfe
same
phrase
is
found
,
which
can
not
possibly
yeelde
any
other
sense
:
and
therefore
most
impudent
are
the
papists
,
who
blush
not
to
father
their
praying
to
Saints
,
vpon
this
fact
of
Iacob
.
Peruse
the
ninth
chapter
of
Daniel
,
the
eighteene
and
nineteene
verses
,
where
it
is
thus
written
;
Beholde
the
citie
wherevpon
thy
name
is
called
:
For
thy
name
is
called
vpon
thy
citie
,
and
vpon
thy
people
.
That
is
to
say
,
it
is
named
thy
citie
,
and
they
are
called
thy
people
.
Ponder
well
these
words
of
Saint
Iames
the
second
chapter
7.
verse
;
Doe
not
they
blaspheme
the
good
name
,
that
is
inuocated
vpon
you
?
that
is
,
you
that
of
Christ
are
called
Christians
.
The
like
phrases
are
in
Ieremie
the
seuenth
,
Iere.
7.14
.
Esaiae
,
44.
v.
5
in
Esay
the
44.
chapter
,
in
the
booke
of
kinges
,
and
in
other
places
.
But
our
Iesuite
thinketh
the
wordes
aforegoing
in
Genesis
,
to
prooue
his
purpose
effectually
.
Gen.
48.
v.
16.
For
Ioseph
praied
to
the
angel
,
to
blesse
the
sonnes
of
Ioseph
.
But
I
answere
,
that
that
angel
whereof
Iacob
spake
,
is
Christ
himselfe
.
And
I
prooue
it
by
other
places
of
the
same
booke
,
where
Iacob
calleth
God
an
angell
.
The
angel
of
God
saith
Iacob
,
Gen.
31.
v.
1●
.
1●
said
to
me
in
a
dreame
.
Yet
in
the
verse
following
,
the
angel
calleth
himself
the
God
of
Bethel
.
Which
God
was
the
angel
that
deliuered
Iacob
from
all
euill
.
Which
God
was
that
Christ
,
Gen.
28.
v.
14.18
in
whom
Iacob
and
his
seed
are
blessed
.
And
so
by
conferring
place
with
place
,
it
is
euident
that
Iacob
praied
to
God
,
not
to
the
angel
.
Iob.
5.
v.
1.
Our
Iesuites
vrge
yet
another
Scripture
,
to
prooue
inuocation
of
saintes
:
Call
now
,
if
anie
wil
answere
thee
,
and
turne
thee
to
some
of
the
saintes
.
I
say
first
,
that
these
be
the
wordes
of
Elyphas
the
Themanite
one
of
Iobes
frindes
,
and
therefore
not
a
sufficient
warrantize
,
for
an
article
of
our
faith
.
I
say
secondly
,
that
he
speaketh
not
of
the
saints
departed
,
but
of
the
godly
then
liuing
.
Whose
behauiour
he
willeth
Iob
to
consider
,
if
any
of
the
godly
rage
against
God
as
he
did
.
I
say
thirdly
,
that
our
Iesuite
confesseth
elswhere
as
I
haue
prooued
,
that
before
Christes
ascension
,
praying
to
saintes
was
not
vsed
.
The
second
conclusion
.
To
pray
to
Saintes
departed
,
is
a
thing
at
the
least
vaine
and
needles
.
I●●
.
1.
verse
5.
1.
Ioan.
2.
v.
1.
Psal.
49.
v.
15
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shal
be
giuen
him
.
If
any
man
sinne
saith
S.
Iohn
,
we
haue
an
aduocate
with
the
father
Iesus
Christ
the
iust
,
and
hee
is
the
reconciliation
for
our
sinnes
,
euen
for
the
sinnes
of
the
whole
world
.
Call
vpon
me
in
the
day
of
trouble
saith
God
by
his
prophet
,
and
I
will
deliuer
thee
.
The
scripture
telleth
vs
in
many
places
that
whosoeuer
asketh
any
thing
of
God
,
shall
receiue
,
and
whosoeuer
seeketh
shall
finde
,
The
1.
obiection
.
God
will
often
accept
the
praiers
of
others
for
vs
,
when
hee
will
not
heare
our selues
.
The
answere
.
I
answere
,
that
God
meant
not
vtterly
to
reiect
Eliphaz
&
his
friends
;
for
if
he
had
so
determined
,
he
would
neuer
haue
accepted
Iobs
praiers
for
them
.
But
because
they
had
contemned
Iob
,
and
preferred
their
owne
righteousnesse
;
God
to
giue
a
testimonie
of
Iobs
innocencie
,
true
faith
,
and
patience
,
and
to
confound
the
proud
conceites
of
Eliphas
and
his
fellowes
,
sent
them
to
Iob
,
The
replie
.
If
it
were
true
,
that
because
God
is
most
willing
and
most
able
to
helpe
vs
:
The
answere
.
I
say
first
,
that
in
proper
kind
of
speech
,
inuocation
is
a
speciall
part
of
diuine
worship
,
comprehending
the
affection
of
the
minde
that
appealeth
to
his
grace
,
help
,
and
aid
,
whom
it
doth
inuocate
:
and
so
it
is
proper
to
God
alone
;
yet
in
a
large
acception
it
may
bee
giuen
to
the
liuing
.
I
say
secondly
,
that
the
one
is
vaine
and
needlesse
,
not
so
the
other
.
The
reason
is
this
,
because
we
haue
commaundement
and
promise
for
the
one
,
not
so
for
the
other
.
For
that
is
neuer
to
be
deemed
vaine
or
needlesse
,
which
God
appointeth
to
be
done
.
The
replie
.
Like
as
nobles
and
magistrates
bring
vs
to
the
presence
of
an
earthly
king
,
euen
so
doe
saintes
by
their
holy
praiers
,
bring
vs
to
the
presence
and
fauour
of
God
the
king
of
heauen
.
The
answere
.
Ambr.
in
cap.
ad
Rom.
p.
177.
Saint
Ambrose
shall
answere
,
as
who
precisely
and
fully
resolueth
this
question
.
These
are
his
wordes
;
Ideo
ad
regem
pertribunos
aut
comites
itur
,
quia
homo
vtique
est
rex
,
&
nescit
quibus
debeat
remp
credere
:
ad
dominum
autem
(
quem
vtique
nihil
latet
,
omnium
enim
merita
nouit
)
promerendum
suffragatore
non
opus
est
,
sed
mente
deuota
.
Vbicunque
enim
talis
locutus
fuerit
ei
,
respondebit
illi
.
We
are
therefore
brought
to
the
presence
of
kinges
by
Lords
and
officers
,
because
the
king
is
a
man
,
and
knoweth
not
to
whom
he
may
commit
his
realme
.
But
to
win
Gods
fauour
,
(
from
whom
nothing
is
hid
,
for
he
knoweth
what
euery
man
is
meet
to
haue
)
we
need
no
spokesman
,
but
a
deuout
minde
.
For
wheresoeuer
such
a
one
speaketh
to
God
,
God
will
answere
him
.
And
this
answere
of
S.
Ambrose
,
is
consonant
to
the
holy
scripture
.
Mat.
11.
v.
28.
For
Christ
himselfe
saith
;
Come
vnto
me
all
ye
that
are
weary
and
laden
,
and
I
will
ease
you
.
Againe
,
we
must
not
iudge
what
is
the
wil
of
God
,
by
the
similitudes
of
earthly
thinges
departed
through
sinne
,
but
by
his
sacred
word
reuealed
from
heauen
.
The
2.
obiection
.
●ere
.
15.
v.
1.
God
saith
by
his
prophet
,
that
though
Moses
and
Samuel
stood
before
him
,
and
praied
for
the
people
,
yet
woulde
not
hee
heare
them
.
Whereupon
we
may
gather
,
that
saintes
vse
to
pray
for
vs
,
and
that
God
heareth
their
praiers
;
though
neither
at
all
times
,
nor
for
all
persons
.
The
answere
.
I
say
first
,
that
conditionall
propositions
proue
nothing
,
but
when
the
condition
is
put
.
I
say
secondly
,
that
by
popish
doctrine
Moses
and
Samuel
did
not
then
stand
before
God
,
Moses
&
Samuel
not
then
in
heauen
by
popish
doctrine
.
and
consequently
they
did
not
then
pray
for
the
people
.
For
(
as
the
papists
hold
)
they
were
in
Limbo
vntill
Christes
ascension
.
I
say
thirdly
,
that
the
meaning
of
the
text
is
no
other
then
this
;
to
wit
,
that
if
there
were
any
man
liuing
so
zealous
as
Moses
and
Samuel
,
who
shuld
pray
for
that
people
;
yet
would
not
God
graunt
his
request
.
This
interpretation
is
most
certaine
,
as
may
most
euidently
be
gathered
out
of
these
wordes
of
Ezechiel
.
Though
these
three
men
,
Noah
,
Daniel
,
Ezech.
14.
v.
14
and
Iob
were
among
them
,
they
should
deliuer
but
their
owne
soules
by
their
righteousnesse
.
As
if
he
had
said
thus
;
though
most
godly
men
Noah
,
Iob
,
and
Daniel
,
were
now
liuing
togither
,
and
shoulde
pray
for
this
wicked
people
,
yet
woulde
not
I
heare
them
.
By
which
wordes
it
is
manifest
,
that
God
both
before
in
Ieremie
and
now
in
Ezechiel
,
speaketh
of
the
praiers
of
the
liuing
for
Daniel
was
now
with
Ezechiel
aliue
in
captiuity
,
and
yet
doth
the
scripture
speake
of
them
all
indifferently
.
The
third
conclusion
.
To
pray
to
be
holpen
for
the
merites
of
Saints
departed
,
Ioan.
1.
v.
●●
.
1.
Ioan.
2.
v.
1.
1.
Tim.
2.
v.
5
is
very
superstitious
and
plaine
diabolicall
.
I
prooue
it
,
because
Christ
is
the
lambe
,
that
taketh
away
the
sins
of
the
world
;
because
Christ
is
our
aduocate
,
&
the
reconciliation
for
our
sins
;
because
Christ
&
only
Christ
,
Heb.
5.
v.
9
10
Heb.
10.
v.
12
14
Act
4.
v.
12.
Ioan.
16.
v.
23
Rom.
5.
v
1
2.
Cor.
5.
v.
●1.
is
the
mediatour
between
God
&
vs
:
Because
Christ
is
our
high
priest
,
&
the
author
of
our
saluation
;
because
Christ
hath
offered
himself
a
sacrifice
for
our
sins
,
&
hath
therewith
sanctified
vs
for
euer
:
because
Christ
and
onely
Christ
is
hee
,
in
whose
name
wee
must
be
saued
:
Because
Christ
is
hee
,
in
whose
name
we
shall
receiue
whatsoeuer
wee
aske
:
Because
Christ
is
he
,
through
whose
merites
wee
haue
peace
in
God
:
Because
Christ
is
he
that
suffered
for
vs
,
that
we
might
be
the
righteousnesse
of
God
in
him
:
Finally
,
because
the
spirite
of
God
enforceth
the
papistes
themselues
,
to
conclude
their
publique
praiers
in
this
maner
;
per
dominum
nostrum
Iesum
Christum
,
through
the
merites
of
our
Lord
Iesus
Christ
.
The
obiection
.
The
fathers
of
the
olde
testament
,
did
often
alledge
and
oppose
against
Gods
wrath
,
Gen.
32.
v.
9.11
.
Deut.
9.
v.
27.
Psal.
132.
ver.
10.4
.
Reg.
19.
v.
34.
the
names
and
merites
of
the
holie
patriarches
.
Remember
thy
seruantes
Abraham
,
Isaac
,
and
Iacob
.
For
thy
seruaunt
Dauids
sake
,
refuse
not
the
face
of
thine
annointed
.
Why
may
not
wee
therefore
stand
vpon
the
merites
of
Christes
deere
mother
,
and
of
others
his
holy
saintes
?
The
answere
.
I
answere
,
that
these
and
like
inuocations
very
frequent
in
the
scriptures
,
do
not
depend
vpon
the
merites
of
Gods
saints
,
but
vpon
his
couenant
and
promise
made
to
them
and
their
posteritie
.
The
fourth
conclusion
.
The
honor
due
to
saints
in
heauen
,
and
which
they
require
,
is
not
religious
inuocation
or
adoration
,
but
holy
imitation
here
on
earth
.
I
proue
it
,
because
God
will
not
giue
his
honor
to
any
other
.
I
am
the
Lord
saith
he
,
this
is
my
name
,
and
my
glorie
will
I
not
giue
to
another
.
Esai●
.
42.
v.
●
.
And
that
inuocation
is
the
peculiar
worship
and
honour
due
to
God
,
S.
Paul
declareth
euidently
in
these
words
,
Rom.
10.
v.
1●
▪
for
whosoeuer
shall
cal
vpon
the
name
of
the
Lord
,
shall
bee
saued
:
but
howe
shall
they
call
on
him
in
whome
they
haue
not
beleeued
?
Austen
prooueth
this
conclusion
effectually
in
sundrie
places
of
his
works
;
Non
sit
nobis
religio
inquit
,
cultus
hominum
mortuorum
:
Infra
;
honorandi
sunt
propter
imitationem
,
non
adorandi
propter
religionem
.
August
.
de
ver●
religione
,
cap.
55.
tom.
1.
Let
not
saith
S.
Austen
,
the
worship
of
dead
men
be
our
religion
:
they
are
to
be
worshipped
for
imitation
,
but
not
to
bee
adored
for
religion
.
Againe
in
another
place
,
Nos
autem
martyribus
nostris
non
templa
sicut
Diis
sed
memorias
sicut
hominibus
mortuis
,
quorum
apud
deum
viuunt
spiritus
,
fabricamus
,
August
.
de
c●uit
.
lib.
22.
cap.
106
tum
.
50
nec
ibi
erigimus
altaria
,
in
quibus
sacrificemus
martyribus
,
sed
vni
Deo
,
&
martyrum
&
nostro
sacrificium
immolamus
,
ad
quod
sacrificium
sicut
homines
Dei
,
qui
mundum
in
eius
confessione
vicerunt
,
suo
loco
&
ordine
nominantur
;
non
tamen
à
sacerdote
qui
sacrificat
,
inuocantur
.
We
build
not
churches
to
our
Martirs
as
to
gods
,
but
we
make
memories
as
to
dead
men
,
whose
soules
liue
with
God
,
neither
doe
we
reare
vp
altars
there
,
in
which
we
may
offer
sacrifice
(
of
laud
)
to
the
martyres
,
but
we
offer
sacrifice
(
of
thanksgiuing
)
to
one
God
,
the
God
of
martyres
and
ours
,
at
which
sacrifice
they
are
named
in
their
place
and
order
,
as
the
men
of
God
that
haue
ouercome
the
world
in
their
confession
,
neuerthelesse
they
are
not
inuocated
or
prayed
vnto
,
by
the
priest
that
offereth
the
sacrifice
.
Euseb
hist.
lib.
4.
cap.
15.
Of
honour
and
reuerence
due
to
Saints
,
Eusebius
Caesariensis
maketh
sufficient
relation
in
these
words
,
Neque
Christum
aliquando
possumus
derelinquere
,
qui
mortem
pro
totius
mundi
salute
sustinuit
neque
alium
quenquam
colere
,
quoniam
verum
Deum
,
&
qui
solus
colendus
sit
nouerimus
,
martyres
vero
tanquam
discipulos
domini
d●ligamus
&
veneremur
,
quasi
integrè
fidem
magistro
seruantes
&
domino
,
quorum
nos
quoque
in
fide
&
perseuerantia
charitatis
optamus
esse
participes
.
We
can
neither
forsake
Christ
at
any
time
,
who
suffred
death
for
the
saluation
of
the
whole
world
,
neither
can
we
worship
any
other
but
him
,
because
wee
knowe
him
to
be
the
tru
God
,
&
him
that
only
is
to
be
worshipped
;
yet
let
vs
loue
and
honor
martires
,
as
the
disciples
of
our
Lord
,
as
those
that
keep
their
faith
vndefiled
to
their
master
&
lord
,
with
whom
also
our selues
desire
to
be
partakers
in
faith
and
perseuerance
of
charitie
.
What
need
more
?
Christ
himselfe
saith
;
Thou
shalt
worship
the
Lord
thy
God
,
Mat.
4.10
.
Apoc.
22.8
,
9.
&
him
onely
shalt
thou
serue
.
And
saint
Iohn
was
forbidden
to
worship
the
angell
.
The
first
obiection
.
God
honoureth
his
saints
,
and
reputeth
them
for
his
deare
friends
:
Mat.
19.28
.
Ioh.
15.14
,
15.
Ergo
,
it
is
our
duetie
also
to
honour
them
.
The
answer
.
We
honour
them
with
that
honor
which
God
hath
appointed
:
we
acknowledge
their
faith
,
their
humilitie
,
their
patience
,
their
constancie
,
and
all
their
gratious
gifts
,
and
wee
desire
to
imitate
the
same
:
and
this
is
al
the
honor
that
saint
Austen
wil
affoord
them
,
as
you
haue
heard
.
The
second
obiection
.
The
saints
in
heauen
pray
for
vs
,
and
therefore
it
is
meete
that
we
inuocate
and
call
vpon
them
.
For
the
angell
saide
;
O
Lord
of
hostes
,
●●char
.
1.12
.
how
long
wilt
thou
be
vnmercifull
to
Ierusalem
,
and
to
the
cities
of
Iudah
,
with
whom
thou
hast
bin
displeased
now
these
threescore
and
ten
yeeres
?
The
answere
.
I
say
first
,
that
although
we
grant
both
angels
and
saints
in
heauen
to
pray
for
the
liuing
on
earth
,
(
as
they
doe
indeede
in
some
cases
for
some
respects
,
)
yet
doth
it
not
follow
that
wee
must
inuocate
and
pray
to
them
,
as
shortly
shall
bee
proued
.
I
say
secondly
,
that
there
is
not
the
same
reason
in
the
saints
and
angels
;
for
the
charge
and
defence
of
the
church
in
this
life
,
is
committed
vnto
the
angels
.
Besides
this
,
the
angell
in
Zacharie
praieth
onely
for
the
particular
calamities
of
Iuda
,
which
were
apparant
aswell
to
men
as
to
angels
.
I
say
thirdly
,
that
Baruch
speaketh
of
the
prayers
of
the
Israelites
that
were
yet
liuing
,
but
as
dead
for
their
manifold
sins
I
say
fourthly
,
that
the
booke
of
Machabees
is
not
canonical
,
as
I
haue
proued
in
my
Motiues
at
large
.
I
adde
,
that
albeit
On●as
prayed
for
the
liuing
,
yet
must
not
the
liuing
inuocate
or
call
vpon
him
,
as
is
alreadie
said
.
I
say
fiftly
,
that
the
24.
Elders
wherof
S.
Iohn
speaketh
,
do
represent
the
church
militant
heere
on
earth
,
and
consequently
,
the
prayers
there
mentioned
,
are
of
the
liuing
on
earth
,
not
of
the
Saints
raigning
in
heauen
:
which
interpretation
must
needes
be
sound
and
authenticall
,
because
the
holy
ghost
doth
confirme
the
same
in
the
tenth
verse
following
.
Apoc.
5.9
,
10.
Apoc.
8.4
.
Iren.
libr.
4.
ca.
33
For
among
other
thanks
to
God
,
one
is
this
,
that
he
hath
made
the
elders
to
raigne
on
earth
.
S.
Irenaeus
agreeth
hereunto
,
neither
is
any
ancient
approued
writer
of
the
contrarie
opinion
.
The
third
obiection
.
Yee
bewray
your
ignorance
not
knowing
the
difference
betwene
Latria
and
Dulia
,
and
so
wrest
the
scriptures
against
the
lawful
worshipping
of
saints
;
Mat.
4.
verse
10.
Apoc.
19.10
.
for
the
worship
prohibited
in
the
gospel
and
in
the
Reuelation
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
worship
which
is
proper
to
God
alone
.
The
answere
.
I
say
first
,
that
though
Saint
Augustine
made
difference
betweene
Latria
and
Dulia
in
ecclesiasticall
signification
;
August
.
de
ciuit
.
lib.
10.
cap.
1.
(
which
was
the
cause
of
great
superstition
afterwarde
in
the
Romish
church
)
yet
did
hee
ascribe
and
giue
all
religious
worship
to
God
alone
,
&
no
other
then
ciuil
worship
to
any
creature
whatsoeuer
.
Which
thing
I
haue
proued
out
of
Saint
Austen
already
,
and
shall
more
at
large
hereafter
.
I
say
secondly
,
that
though
saint
Austen
say
that
Latria
is
alway
or
almost
alway
taken
in
the
scripture
for
diuine
worship
;
Ludou
.
in
com
.
de
ciuit
.
yet
doeth
Lodouicus
Viues
a
learned
papist
oppose
himselfe
against
saint
Austen
therein
,
alledging
sundry
texts
of
the
olde
testament
for
his
probation
.
Yet
the
same
Viues
addeth
,
that
he
is
content
with
the
distinctions
inuented
by
the
popish
schoole
men
,
so
they
will
likewise
allow
him
and
others
to
vse
wordes
in
their
proper
and
natiue
significations
.
〈◊〉
vbi
sup.
But
heere
I
can
not
omit
the
taunt
which
hee
by
the
way
giueth
to
his
scholasticall
masters
:
these
are
his
wordes
;
Obiter
tamen
admonebo
eos
duliam
&
latriam
penultimam
habere
longam
,
ne
breuem
faciant
,
sed
has
leges
ipsi
contemnere
se
dicunt
,
quia
nesciunt
.
Yet
must
I
(
saith
he
)
admonish
them
by
the
way
,
that
Latria
and
Dulia
haue
the
last
syllable
saue
one
long
,
lest
they
make
it
short
.
But
they
say
they
care
not
for
these
rules
,
because
they
know
not
what
they
meane
.
Which
checke
doubtlesse
were
a
bloodie
word
,
if
any
but
a
papist
had
giuen
the
same
.
I
say
thirdly
;
that
Valla
,
Suidas
,
and
Zenophon
,
all
three
very
skilfull
in
the
greeke
tongue
,
affirme
Latria
and
Dulia
to
haue
one
and
the
selfe
same
signification
,
and
that
Latria
is
taken
for
that
common
seruice
which
one
creature
doth
to
another
.
Thus
writeth
Zenophon
;
〈◊〉
Lud.
Viu
.
●bi
sup.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
I
(
O
Cyrus
)
would
redeeme
euen
with
my
life
,
that
she
should
not
serue
.
Suidas
also
affirmes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
Latria
is
seruice
for
hire
.
I
say
fourthly
,
that
if
this
distinction
could
serue
the
papists
to
prooue
their
superstitious
worship
,
Matth.
4.10
.
it
might
also
haue
serued
the
deuill
against
Christ
,
and
so
Christs
reason
had
bin
of
no
force
:
for
the
deuill
might
haue
said
to
Christ
;
albeit
it
be
true
as
thou
saiest
,
that
Latria
is
onely
to
be
giuen
to
God
;
yet
mayest
thou
giue
me
Dulia
,
and
not
offend
his
law
.
I
say
fiftly
,
that
the
worship
which
S.
Iohn
was
prohibited
to
do
in
the
Reuelation
,
Apoc.
19.10
.
was
not
Latria
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
these
are
the
words
of
the
angel
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
adore
thou
God
:
as
if
he
had
said
;
religious
worship
can
be
giuen
to
none
,
but
to
the
euerliuing
God
alone
.
I
say
sixtly
,
Deut.
6.13
.
that
the
hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vsed
in
the
old
testament
(
from
whence
this
scripture
is
alledged
by
Christ
)
signifieth
seruice
or
seruitude
in
common
,
without
the
difference
of
God
or
creatures
.
I
say
seauenthly
,
that
as
Latria
is
giuen
to
creatures
;
so
is
Dulia
applied
to
God
,
and
that
is
verie
frequent
,
not
onely
in
prophane
writers
,
but
euen
in
the
new
testament
:
for
S.
Luke
saith
,
ye
cannot
serue
God
and
riches
or
mammon
;
Luke
.
16.
vers.
1●
Rom.
16.
verse
.
8.
where
the
greek
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Paul
writing
to
the
Rom.
saith
,
for
they
that
are
such
serue
not
the
Lord
Iesus
Christ
,
but
their
owne
bellies
.
In
which
place
,
the
Greeke
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
same
apostle
writing
to
the
Thessalonians
saith
;
howe
they
turned
to
God
from
idols
,
to
serue
the
liuing
&
true
God
;
1.
Thes.
1.
vers
.
●
in
which
place
the
greeke
is
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
Paul
,
though
in
many
places
he
call
himself
the
seruant
of
God
,
yet
vseth
he
euer
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
then
,
since
Latria
and
Dulia
be
in
greek
as
ensis
and
gladius
in
latin
,
and
since
aswell
the
one
as
the
other
,
is
applied
indifferently
to
God
&
his
creatures
,
the
gentle
reader
may
clearely
behold
,
how
vaine
and
ridiculous
is
popish
dealing
in
this
behalfe
.
The
first
replie
Yee
protestants
abuse
the
angels
prohibition
,
when
he
had
S.
Iohn
to
adore
God
:
for
the
angel
neuer
meant
to
denie
religious
worship
to
be
due
to
angels
;
but
to
signifie
that
Saint
Iohn
did
mistake
him
,
and
that
hee
was
not
God
;
and
consequently
,
that
he
was
not
worthie
of
that
diuine
honour
,
which
Iohn
thinking
him
to
be
God
,
did
then
giue
vnto
him
.
The
answere
.
I
say
first
,
that
if
any
religious
worship
had
bin
due
to
anie
creature
,
the
angel
would
not
haue
saide
absolutely
and
simply
,
adore
or
worship
God
,
but
thus
;
Worship
not
me
,
but
God
,
with
this
kind
of
worship
.
I
say
secondly
,
that
S.
Iohn
knew
wel
inough
that
this
angell
was
not
God
.
For
first
,
he
knewe
that
this
angell
was
one
of
the
seauen
angels
that
shewed
him
these
things
,
as
appeareth
by
the
17
chap.
Secondly
,
he
willed
S.
Iohn
immediatly
before
to
write
thus
;
Apoc.
17.
v.
1
Blessed
are
they
that
are
called
to
the
supper
of
the
Lamb
:
whom
S.
Iohn
knew
right
wel
to
be
Christ
by
the
vision
which
himselfe
reported
in
the
fift
chap.
Thirdly
,
this
was
not
him
that
said
in
the
1.
chapter
,
Apoc.
5.
I
am
alpha
&
omega
;
for
it
was
Christ
himself
,
Apoc.
1.
vers
.
●
.
that
then
appeared
to
S.
Iohn
.
I
say
thirdly
,
that
this
angell
professed
himselfe
in
expresse
tearmes
,
not
to
bee
God
,
but
the
messenger
of
God
;
for
he
said
vnto
S.
Iohn
,
these
words
of
God
are
true
,
&
not
these
words
of
mine
are
true
,
and
yet
S.
Iohn
forthwith
adored
him
,
and
the
angel
forthwith
controled
him
for
the
same
.
The
second
replie
.
S.
Iohn
being
an
holy
and
worthie
apostle
,
endued
largely
with
the
spirit
of
god
,
could
not
be
ignorant
what
worship
was
vnlawful
and
to
be
reprehended
,
and
so
hee
erred
materially
in
knowledge
of
the
person
,
not
formally
in
the
kind
of
adoration
.
The
answere
.
I
answere
,
that
if
any
religious
worship
could
haue
bin
giuen
to
any
creature
,
the
angel
should
haue
induced
S.
Iohn
into
an
error
,
bidding
him
worship
God
,
and
yeelding
the
reason
why
he
should
not
worship
him
;
to
wit
,
because
hee
was
a
seruant
,
not
the
Lord
;
a
creature
,
not
God
:
as
if
hee
had
taught
,
that
all
religious
worshippe
ought
to
be
giuen
to
God
alone
.
S.
Iohn
therefore
stricken
into
an
extasie
of
minde
through
the
maiestie
of
the
angel
that
told
these
things
,
fell
sodainely
downe
before
his
feete
to
adore
him
,
●poc.
19.
vers.
10
which
yet
he
did
not
of
ignorance
for
the
resons
aleaged
,
●poc.
22.
ver.
8.9
.
but
of
forgetfulnes
,
as
the
iteration
of
the
worship
declared
.
For
though
he
was
forbidden
before
to
adore
any
beside
god
,
yet
did
he
the
second
time
adore
the
angel
,
forgetting
himselfe
sodainely
,
and
what
the
angel
had
said
vnto
him
.
Austen
maketh
so
plaine
a
recitall
of
this
adoration
,
●ugust
.
de
vera
●●ligione
cap.
vit.
●●m.
1.
as
more
needeth
not
to
a
reasonable
mind
.
These
are
his
words
;
Quare
honoramus
eos
charitate
,
non
seruitute
,
nec
eis
templa
construimus
,
nolū●
enim
se
sic
honorari
à
nobis
,
quia
nosipsos
cum
boni
sumus
,
templa
summi
Dei
esse
nouerunt
:
recte
itaque
scribitur
hominem
ab
angelo
prohibitum
ne
se
adoraret
,
sed
vnum
Deum
,
sub
quo
ei
esset
&
ille
conseruus
;
qui
autem
nos
inuitant
vt
sibi
seruiamus
,
&
tanquam
deos
colamus
,
similes
sunt
superbis
hominibus
▪
quibus
si
liceat
,
similiter
coli
volunt
Sed
istos
homines
perpeti
minus
,
illos
vero
colere
magis
periculosum
est
.
Infra
,
religet
ergo
nos
religio
vni
omnipotenti
Deo
,
quia
inter
mentem
nostram
qua
illum
intelligimus
patrem
,
&
veritatem
,
id
est
,
lucem
in●eriorem
,
per
quam
illum
intelligimus
nulla
interposita
creatura
est
.
We
honor
angels
with
charitie
,
not
with
seruice
,
neither
do
we
build
temples
vnto
them
;
for
they
will
not
be
so
honoured
of
vs
,
because
they
know
that
we
our selues
,
when
we
are
good
,
are
the
temples
of
the
highest
God
:
rightly
therfore
is
it
written
,
that
a
man
was
forbidden
by
the
angell
,
that
hee
should
not
worship
him
,
but
one
God
onely
,
vnder
whom
he
was
a
fellow
seruant
with
him
.
But
they
that
inuite
vs
to
serue
them
,
and
to
worship
them
as
gods
,
are
like
to
proud
men
,
who
if
they
might
,
would
be
likewise
worshipped
:
but
to
suffer
these
men
is
lesse
perilous
,
and
to
worship
the
angell
is
more
daungerous
.
Let
religion
therefore
bind
vs
to
one
God
almightie
,
because
betweene
our
mind
by
which
we
vnderstand
him
to
be
the
father
&
the
truth
,
that
is
,
the
inward
light
,
through
which
we
vnderstand
him
,
no
creature
is
interposed
.
The
replie
.
The
angel
prophesied
,
that
the
Iewes
shuld
fal
down
before
the
bishop
of
Philadelphia
,
&
adore
him
.
Iosue
.
5.14
.
Dan.
2.46
.
Iacob
adored
the
top
of
his
rod
.
Abraham
adored
the
angels
that
appeared
to
him
:
Balaam
adored
the
angel
that
stood
before
him
with
a
drawen
sword
:
Iosue
adored
the
angel
falling
flat
downe
before
his
feete
,
and
calling
him
Lord
,
and
the
angel
refused
not
that
worship
,
but
required
yet
more
of
him
:
Nabuchodonosor
adored
Daniel
,
and
did
great
offices
of
religion
,
which
the
prophet
r●sed
not
.
Achior
the
Ammonite
fel
at
Iudeths
feet
,
Iudith
.
14.7
.
&
reuerenced
her
:
the
Sunamite
whose
child
Elizeus
raised
to
life
,
fel
down
before
his
feet
&
adored
him
,
&
he
reproued
hir
not
:
vers
.
1
perceiuing
the
double
grace
of
Elias
to
be
in
Elizeus
,
fel
down
before
him
and
adored
him
,
which
hee
reiected
not
.
The
answere
.
I
answer
to
al
these
in
general
,
that
for
the
greater
part
they
speake
of
ciuil
worship
,
which
I
grant
may
be
done
to
angels
,
prophets
,
magistrats
&
holy
men
.
To
the
seueral
obiections
,
thus
in
particular
.
I
say
first
,
that
the
Iews
gaue
such
ciuil
reuerence
as
was
due
to
a
godly
pastour
or
Bishop
,
Apoc.
3.
vers
.
●
▪
but
yeelded
no
religious
worship
vnto
him
.
I
say
secondly
,
that
your
popish
vulgar
latin
translation
,
is
false
&
idolatricall
,
albeit
your
late
disholy
synode
of
Trent
anathematized
al
that
wil
not
reuerence
the
same
.
For
you
reade
thus
;
Iacob
adored
the
top
of
his
rod
;
Heb.
11.
vers.
2
which
if
Iacob
had
done
indeed
,
as
your
guilefull
edition
saith
,
he
shuld
haue
committed
flat
idolatry
,
because
as
I
haue
proued
out
of
your
owne
Pope
Gregory
,
Gregor
epist.
lib.
9.
cap.
9.
it
is
not
lawfull
to
worship
images
,
much
lesse
a
naked
piece
of
wood
religiously
.
But
the
text
indeed
is
thus
,
as
your
own
deare
doctor
Arias
Montanus
granteth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
adored
on
the
top
of
his
rod
or
staffe
:
which
is
nothing
else
,
but
staying
himselfe
vpon
his
staffe
adored
God
.
So
doth
Saint
Augustine
expounde
it
,
●●gust
.
q.
162.
●p.
genes.
tom.
4.
whose
expresse
words
are
these
;
Nam
facile
intelligeretur
senem
,
qui
virgam
fereba●
eo
more
quo
illa
aetas
baculum
solet
,
vt
se
inclinauit
ad
Deum
adorandum
,
id
vtique
fecerit
super
cacumen
virgae
suae
,
quam
sic
ferebat
,
vt
super
eam
caput
inclinando
adoraret
Deum
.
For
we
might
easi●y
vnderstand
that
the
olde
man
,
●opish
paltrie
●doration
is
fond
〈◊〉
imagined
.
who
carried
a
rodde
in
such
manner
as
that
age
vsed
to
beare
a
staffe
,
as
he
bowed
himselfe
to
worship
God
,
he
did
it
on
the
end
of
his
staffe
,
which
he
carrie●
so
,
as
he
might
adore
God
by
bowing
his
head
vpon
it
.
In
which
words
S.
Austen
sheweth
plainely
,
that
Iacob
when
he
worshipped
god
,
leaned
on
his
staffe
by
reason
of
his
age
&
weakenesse
.
Behold
here
gentle
reader
,
how
our
late
papists
do
wrest
the
holy
scriptures
,
to
build
thereupon
their
superstitious
and
idololatricall
adoration
of
stocks
&
stones
.
I
say
thirdly
,
that
it
was
Christ
himselfe
that
appeared
to
Iosue
in
the
likenes
of
a
man
,
&
therfore
he
both
rightly
required
worship
,
and
Iosue
of
duetie
adored
him
religiously
.
This
is
euident
in
the
verie
beginning
of
the
next
chap.
with
the
last
end
of
the
former
.
●ofue
.
5.
vers.
14.
●ap.
6.
vers.
2.
I
say
fourthly
,
that
albeit
the
worship
which
Nabuchadonosor
yeelded
seemed
to
deserue
commendation
,
yet
was
it
indeed
very
reprehensible
,
●an
.
2.46
.
because
he
ioyned
Gods
honor
with
the
Prophets
.
And
if
Daniel
did
not
admonish
him
of
his
fault
,
(
as
it
is
verie
probable
hee
did
)
he
sinned
grieuously
.
That
which
Abraham
,
Achior
,
the
Sunamite
,
&
the
rest
did
,
was
meere
ciuil
adoration
.
The
replie
.
●sal
.
89.
vers
.
5.
It
is
lawfull
to
adore
holy
things
,
as
the
temple
,
the
arke
,
the
bread
of
proposition
,
and
the
like
:
for
the
Psalmograph
saith
,
adore
ye
his
footestoole
,
because
it
is
holy
.
The
answere
.
I
say
first
,
that
it
is
not
lawful
to
adore
religiously
any
saint
in
heauen
,
no
not
the
blessed
virgin
Marie
the
mother
of
God
&
man
;
much
lesse
is
it
lawefull
to
adore
stockes
and
stones
,
and
other
like
sensles
creatures
,
as
the
papists
would
guilefully
,
enforce
vs
to
do
.
Neither
doe
I
barely
say
this
of
mine
own
head
,
but
with
the
vniforme
consent
of
the
holy
fathers
.
Thus
writeth
S.
Epiphanius
,
Sed
neque
Helias
adorandus
est
,
Epiphan.
haer.
79.
cont.
Collyti
.
etiamsi
in
viuis
sit
,
neque
Ioannes
adorandus
,
quanquam
per
proprias
preces
suas
dormitionem
suam
admirandam
effecerit
,
imò
potius
ex
deo
gratiam
acceperit
:
sed
neque
Thecla
,
neque
quisquam
sanctus
adoratur
.
Non
enim
dominabitur
nobis
antiquus
error
,
vt
relinquamus
viuentem
,
&
adoremus
●a
quae
ab
ipso
facta
sunt
.
Infra
,
sit
in
honore
Maria●pater
,
&
filius
,
&
spiritus
sanctus
adoretur
.
Mariam
nemo
adoret
,
non
dico
mulierem
,
imò
neque
virum
.
Deo
debetur
hoc
mysterium
,
neque
angeli
capiunt
talem
glorificationem
:
deleantur
quae
male
scripta
sunt
in
corde
deceptorum
:
tollatur
ex
oculis
cupiditasligni
:
conuertatur
rursus
figmentum
ad
dominum
:
reuereatur
Eua
cum
Adam
,
vt
deum
colat
solum
,
ne
ducatur
serpentis
voce
,
sed
permaneat
in
dei
praecepto
;
ne
comedes
de
ligno
:
&
erat
lignum
non
error
,
sed
per
ipsum
lignum
facta
est
inobedientia
erroris
:
ne
comedat
quis
de
errore
,
qui
est
propter
S.
Mariam
:
nam
etsi
pulchrum
est
lignum
,
sed
tamen
non
ad
cibum
:
&
si
pulcherrima
est
Maria
,
&
sancta
,
&
honorata
,
at
non
ad
adorationem
.
Neither
is
Elias
to
be
adored
,
though
he
be
among
the
liuing
:
neither
S.
Iohn
must
be
adored
,
though
by
his
praiers
his
death
was
wonderful
;
●opish
adoration
confuted
and
confounded
.
yea
hee
rather
receiued
grace
from
God
:
but
neither
Thecla
,
neither
any
saint
is
to
be
adored
.
For
the
olde
error
may
not
ouerrule
vs
,
that
we
forsake
the
liuing
god
and
adore
the
works
of
his
hands
.
Let
Mary
be
in
honor
;
let
the
father
,
&
the
son
,
&
the
holy
ghost
be
adored
;
let
no
man
adore
Marie
,
I
do
not
say
the
woman
,
but
neither
the
man
.
This
mistery
is
due
to
god
,
neither
are
the
angels
capable
of
such
glory
:
let
such
errors
be
blotted
out
,
as
are
wickedly
engrauen
in
the
harts
of
deceiued
soules
;
let
the
concupiscence
of
the
wood
be
taken
out
of
our
sight
;
let
the
worke
return
again
to
the
workeman
;
let
Eue
haue
reuerence
with
Adam
;
let
her
worship
onely
God
;
let
her
not
be
seduced
with
the
voice
of
the
serpent
,
but
let
her
abide
in
Gods
commandement
;
thou
shalt
not
eate
of
the
wood
:
and
it
was
wood
indeede
,
not
errour
,
but
by
the
wood
came
disobedience
of
errour
:
let
none
eate
of
that
error
,
which
is
for
holy
Mary
.
For
though
the
wood
be
faire
,
yet
is
it
not
for
meate
:
although
Marie
be
most
beautiful
and
holy
,
and
honoured
,
yet
not
for
adoration
.
Out
of
these
golden
words
I
note
first
,
Anno.
Dom.
370.
that
in
the
time
of
S.
Epiphanius
,
(
who
liued
more
then
370.
yeres
after
Christ
,
)
it
was
reputed
great
superstition
and
flat
paganisme
to
adore
any
Saint
or
angel
in
heauen
;
much
more
to
adore
men
yet
liuing
on
earth
;
and
most
of
all
to
adore
woode
,
stones
,
and
sencelesse
things
.
I
note
secondly
,
that
religious
honour
or
worship
is
due
to
God
alone
;
and
that
neither
saintes
nor
images
,
nor
the
mother
of
God
,
is
capable
thereof
.
I
note
thirdly
,
that
to
thinke
that
Saintes
or
Angels
may
be
adored
,
is
an
old
damnable
error
,
receiued
from
the
gentiles
,
wherewith
some
of
the
vulgar
and
common
people
were
deceiued
,
euen
in
the
daies
of
Epiphanius
.
I
note
fourthly
,
that
by
the
iudgement
of
this
holy
,
learned
,
and
ancient
father
,
to
teach
vs
to
adore
saints
religiously
(
for
ciuilly
I
graunt
it
may
be
done
,
)
is
to
induce
vs
to
erre
with
Eue.
S.
Ambrose
is
consonant
to
Epiphanius
,
as
who
hath
these
expresse
wordes
;
Ambr.
in
cap.
1.
ad
Rom.
prope
finem
tom.
5.
Age
,
numquid
tam
demens
est
aliquis
,
aut
salutis
suae
immemor
,
vt
honorificentiam
regis
vindicet
comiti
,
cum
de
hac
re
si
qui
etiam
tractare
fuerint
inuenti
,
iure
vt
rei
damnentur
maiestatis
?
&
isti
se
non
putant
reos
,
qui
honorem
nominis
Dei
deferunt
creaturae
,
&
relicto
domino
conseruos
adorant
,
quasi
sit
aliquid
plus
quod
reseruetur
Deo
.
Go
to
,
is
any
man
so
mad
,
or
so
carelesse
of
his
life
,
that
he
will
giue
to
a
Lord
,
the
honour
of
the
king
or
soueraigne
?
when
such
as
are
knowne
to
deale
in
such
a
matter
,
are
iustly
condemned
of
treason
?
and
yet
these
men
doe
not
thinke
themselues
guiltie
,
who
giue
the
honour
of
Gods
name
to
a
creature
,
and
leauing
God
adore
their
felow-seruants
,
as
though
there
were
any
thing
els
reserued
for
God
.
Out
of
these
words
I
note
first
,
that
S.
Ambrose
,
after
hee
had
sharpely
reprooued
such
as
worshipped
images
,
affirmeth
them
to
forsake
God
,
that
adore
his
saintes
their
fellow-seruantes
.
I
note
secondly
,
that
such
as
adore
Gods
creatures
,
be
no
lesse
guiltie
of
treason
against
God
,
then
they
that
rebel
against
their
earthly
prince
.
I
note
thirdly
,
that
religious
worship
,
is
so
proper
to
God
,
as
if
it
be
giuen
to
his
creatures
,
nothing
is
reserued
for
himself
.
S.
Augustine
agreeth
iumpe
with
S.
Epiphanius
and
S.
Ambrose
,
August
.
de
vera
religione
.
cap.
55.
●om.
1.
and
vttereth
his
minde
plainly
in
these
wordes
;
Non
sit
nobis
religio
cultus
hominum
mortuorum
;
quia
si
pie
vixerunt
,
non
sic
habentur
vt
tales
quaerant
honores
,
sed
illum
à
nobis
coli
volunt
,
quo
illuminante
laetantur
meriti
sui
nos
esse
consortes
.
Let
not
the
worship
of
dead
men
be
our
religion
:
for
if
they
liued
well
,
they
are
not
of
that
account
that
they
seek
such
honour
,
but
they
would
haue
vs
to
worship
him
,
by
whose
inlightning
they
reioice
that
we
be
their
fellow-seruants
in
well
doing
.
Hest.
3.5
.
cap.
13.15
.
The
good
Iew
Mardocheus
would
not
adore
Haman
the
kings
lieutenant
,
and
that
not
of
pride
,
malice
,
or
presumption
;
but
lest
he
should
giue
that
to
man
which
was
due
to
God
alone
.
I
say
secondly
,
that
there
is
great
disparitie
betweene
the
adoring
of
a
footestoole
,
and
adoring
before
a
footestoole
:
for
your
owne
pope
Gregorie
the
great
,
sharply
reproued
,
and
bitterly
condemned
the
worshipping
of
Images
,
and
for
all
that
allowed
prayer
and
worship
done
before
the
same
.
I
say
thirdly
,
that
the
place
truely
translated
is
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
Hebrew
;
Bow
downe
your selues
at
the
footstoole
of
his
feet
,
Psal.
99.
vers.
5.
he
is
holie
:
so
that
the
sence
is
not
to
adore
the
temple
,
(
which
is
meant
by
the
word
Footestoole
)
but
to
adore
and
worshippe
God
in
his
temple
at
Ierusalem
,
the
place
which
God
had
appointed
for
his
worship
:
and
therefore
it
is
not
said
,
It
is
holy
,
but
,
He
is
holy
.
Yea
,
so
is
it
also
in
the
greeke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
is
holy
.
I
say
fourthly
,
that
Saint
Augustine
and
Saint
Hierome
doe
expound
this
text
of
Christs
sacred
humanitie
,
which
is
as
the
footestoole
of
his
diuinitie
.
These
are
Saint
Hieromes
expresse
wordes
▪
August
.
&
Hier.
in
hunc
locum
.
Multae
sunt
de
scabello
opiniones
,
sed
hic
propheta
corpus
dominicum
dicit
,
in
quo
maiestas
diuinitatis
tanquam
super
scabellum
stat.
There
are
many
opinions
of
the
footestoole
,
but
the
prophet
heere
vnderstandeth
Christs
body
or
humanitie
,
in
which
his
diuinitie
standeth
as
vpon
a
stoole
.
Yea
,
S.
Austen
was
so
far
from
the
opinion
of
our
late
Papists
and
Iesuites
,
that
hee
was
troubled
howe
to
vnderstand
this
text
;
and
that
for
this
respect
onely
,
because
it
seemed
to
command
him
to
adore
some
creature
,
which
he
durst
not
doe
:
these
are
his
owne
words
;
August
.
vbi
supr.
in
Psal.
98.
Terra
scabellum
pedum
meorum
;
anceps
factus
sum
,
timeo
adorareterram
,
ne
damnet
me
qui
fecit
coelum
&
terram●rursum
timeo
non
adorare
scabellum
pedum
Domini
mei
,
quia
Psalmus
mihi
dicit
,
adorate
scabellum
pedum
eius
.
The
earth
is
my
footestoole
.
I
am
doubtful
what
to
doe
,
I
feare
to
adore
the
earth
,
least
hee
condemne
me
that
made
both
heauen
and
earth
.
On
the
other
side
,
I
feare
not
to
adore
his
footestoole
,
Esai
▪
cap.
66.
v.
1
because
the
Psalme
saith
,
adore
yee
his
footstoole
.
Loe
,
S.
Austen
found
in
the
prophet
Esay
,
that
the
earth
was
Gods
footstoole
,
and
hee
knew
well
that
it
was
not
lawfull
to
adore
creatures
,
and
consequently
neither
the
earth
,
(
least
he
should
be
damned
in
so
doing
,
as
himselfe
here
saith
;
)
and
therefore
was
hee
sore
troubled
,
what
to
vnderstand
by
the
word
(
footstoole
)
in
the
Psalme
.
But
if
he
had
been
a
Romish
Iesuite
,
hee
woulde
neuer
haue
stumbled
at
any
such
thing
.
Whether
therefore
we
interprete
the
word
(
footestoole
)
by
the
literall
Hebrew
phrase
,
or
with
S.
Austen
and
S.
Hierome
;
it
will
not
follow
thereupon
,
that
any
pure
creature
may
be
adored
.
I
say
(
anie
pure
creature
)
because
Christes
body
or
humanitie
is
a
creature
,
but
not
a
pure
creature
.
For
the
vnspeakable
hypostaticall
vnion
,
maketh
it
to
subsist
in
the
person
of
God
;
by
which
Christ
is
aswel
God
as
man
.
The
fift
conclusion
.
The
inuocation
this
day
common
in
the
Romish
Church
,
is
the
selfe
same
which
the
Gentiles
in
old
time
did
vse
,
The
Romish
maner
of
inuocation
when
they
did
inuocate
their
false
Gods
.
I
prooue
it
,
because
they
haue
peculiar
saintes
for
their
seuerall
necessities
;
to
wit
,
S.
Loy
,
for
their
horses
.
S.
Anthonie
for
their
pigges
,
S.
Roch
for
the
pestilence
,
S.
Stephen
for
the
night
,
S.
Iohn
for
the
day
,
S.
Nicholas
for
their
studies
,
S.
George
for
their
warres
,
S.
Cosma
and
Damiais
for
their
sores
,
S.
Apolonia
for
their
teeth
,
S.
Agnes
for
their
virginity
,
and
others
innumerable
for
the
like
end
.
They
erect
churches
to
their
saintes
,
they
frame
images
to
them
,
they
carrie
their
images
about
in
procession
,
they
consecrate
altars
to
them
,
they
dedicate
holy
daies
to
them
,
they
make
vowes
in
their
honour
,
The
multitude
of
Romish
patrons
.
they
offer
presentes
to
their
altars
and
images
,
they
bestowe
more
that
way
in
one
houre
,
then
on
poore
folkes
in
a
whole
yeare
;
they
place
lampes
,
tapers
,
torches
,
and
lightes
before
their
images
,
and
thinke
them
the
most
happie
,
that
so
bestow
the
most
.
They
kneele
downe
before
their
images
,
they
touch
them
,
they
embrace
them
,
they
kisse
them
,
they
speake
vnto
them
,
they
intreate
them
as
if
they
were
yet
liuing
.
Yea
,
they
seeme
to
passe
the
folly
and
impietie
of
the
Gentiles
:
They
ascribe
their
saluation
to
their
saintes
,
and
to
such
saintes
,
as
of
whose
sainthood
wee
may
well
stand
in
doubt
.
They
inuocate
Campion
,
Sherwin
,
Ballard
,
Hart
,
Nelson
,
and
the
rest
of
that
seditious
faction
.
Alphonsus
the
Iesuite
,
and
late
rector
of
the
Englishe
Colledge
in
Rome
,
caused
the
organes
to
be
sounded
,
and
all
the
Students
to
come
to
the
Chappel
,
and
himself
hauing
on
his
backe
the
white
Surplesse
and
the
stole
about
his
necke
;
sang
a
collect
of
martyrs
;
so
after
his
maner
,
canonising
a
rebellious
subiect
for
a
saint
.
Such
is
the
seditious
impudencie
,
of
newly
hatched
Romish
Iesuites
.
And
least
any
other
Iesuite
or
papist
shall
denie
,
that
they
ascribe
their
saluation
to
saintes
(
for
they
vse
to
say
,
The
saintes
are
made
mediators
of
redemption
and
saluation
.
that
they
make
them
but
mediatours
of
intercession
,
and
not
of
saluation
and
redemption
,
)
I
will
prooue
it
flatly
out
of
their
owne
bookes
,
and
church
seruice
,
which
I
wish
the
reader
to
marke
attentiuely
.
In
the
praier
which
the
church
of
Rome
readeth
publickly
,
vpon
Thomas
Beckets
day
,
sometime
the
Bishop
of
Canturburie
,
I
finde
these
wordes
;
Deus
,
pro
cuius
ecclesia
gloriosus
pontifex
Thomas
gladiis
impiorum
occubuit
,
praesia
quaesumus
,
In
Rom.
breni●●
.
in
festo
Tho.
B●cket
.
vt
omnes
qui
eius
implorant
auxilium
,
petitionis
suae
salutarem
consequantur
effectum
.
O
God
,
for
whose
church
the
glorious
bishop
Thomas
was
put
to
death
,
by
the
swordes
of
the
wicked
;
graunt
wee
beseech
thee
,
that
all
which
desire
his
helpe
,
may
attaine
the
effect
of
their
petition
to
saluation
.
Out
of
these
wordes
,
I
note
first
,
that
Thomas
Becket
is
pronounced
a
glorious
martyr
,
albeit
the
disobedience
of
his
lawfull
prince
,
was
the
cause
of
his
death
.
I
note
secondly
,
that
the
Romish
church
seeketh
for
saluation
,
euen
through
his
merites
.
I
note
thirdly
,
that
the
papistes
make
him
a
Sauiour
,
yea
such
a
Sauiour
as
is
equall
with
Christ
;
and
consequently
,
that
they
make
him
another
Christ
.
For
as
S.
Paule
truely
recordeth
,
Christ
redeemed
the
church
with
his
owne
bloud
.
And
yet
doth
the
Romish
church
teache
,
(
as
yee
see
)
that
Thomas
Becket
shed
his
bloud
for
the
church
of
God
.
Since
therefore
the
proper
and
onely
badge
of
Christes
mediatorship
,
is
giuen
to
Thomas
Becket
;
what
remaineth
for
him
to
be
,
if
not
another
Christ
?
And
least
we
should
not
fully
vnderstand
how
our
redemption
is
wrought
in
the
bloud
of
Thomas
,
they
deliuer
this
mysterie
more
cleerely
in
another
place
,
in
these
wordes
;
Tuper
Tho.
sanguinem
quem
pro
te
impendit
▪
In
hymno
Tho.
Cant.
fac
nos
Christe
scandere
quò
Thomas
ascendit
.
Thou
O
Christ
cause
vs
to
come
thither
where
Thomas
is
,
euen
by
the
bloud
which
hee
shedde
for
thy
sake
.
Loe
Thomas
Becket
died
for
vs
,
and
shed
his
bloud
to
bring
vs
to
heauen
,
as
the
papists
teach
vs
;
therfore
by
their
doctrine
hee
is
our
redeemer
,
and
mediatour
,
not
only
of
intercession
,
but
also
of
redemption
.
In
their
praier
bookes
,
deliuered
to
the
vulgar
people
(
which
God
wote
they
vnderstoode
not
,
Oratio
ad
S.
Paul
▪
doct.
gent.
To
S.
Paule
they
teache
vs
to
pray
in
this
maner
,
O
beate
Paule
apostole
,
te
deprecor
vt
ab
angelo
Sathanae
me
eripias
,
&
à
ventura
ira
liberes
,
&
in
coelum
introducas
.
O
blessed
Apostle
Paul
,
I
pray
thee
that
thou
wilt
take
me
from
the
angel
of
Satan
,
and
deliuer
me
from
wrathe
to
come
,
and
bring
me
into
heauen
.
Oratio
ad
S.
I●c
.
To
Saint
Iames
in
this
maner
;
O
foelix
Apostole
magne
martyr
Iacobe
,
te
colentes
adiuua
,
peregrinos
vndique
tuos
clemens
protege
,
ducens
ad
coelestia
.
O
happy
Apostle
and
mightie
martyr
Iames
,
helpe
thy
worshippers
,
defend
courteously
thy
pilgrimes
on
euery
side
,
and
bring
them
to
heauenly
ioyes
.
In
translat.
S.
Mart.
To
Saint
Martin
thus
;
Caecis
das
viam
,
mutisque
loquelam
;
tu
nos
adiuua
,
mundans
immunda
;
qui
fugas
daem●nia
,
nos
hic
libera
.
O
Martin
,
thou
causest
the
blinde
to
see
,
and
the
dumbe
to
speake
;
Helpe
vs
and
purge
the
vncleane
;
thou
that
castest
out
diuels
,
deliuer
vs
here
.
But
for
breuitis
sake
,
I
wil
wittingly
and
willingly
superseade
many
particular
praiers
made
to
meaner
saintes
,
and
come
to
the
blessed
Virgine
.
The
Papistes
teache
vs
to
inuocate
the
holy
virgine
Mary
thus
;
O
Maria
gloriosa
,
in
delitiis
delitiosa
,
In
antiph
.
B.
Virg.
praepara
nobis
gloriam
.
O
Mary
glorious
,
in
dainties
delicious
,
prepare
thou
glory
for
vs
.
Againe
in
another
place
thus
;
In
natiu
B.
Virg.
Maria
mater
Domini
aeterni
patris
filij
,
fer
opem
nobis
omnibus
ad
teconfugientibus
.
O
Mary
,
the
mother
of
our
Lord
the
sonne
of
the
eternall
God
,
helpe
vs
all
that
flie
for
helpe
vnto
thee
.
Againe
,
in
another
place
thus
;
Maria
mater
gratiae
,
In
concept
.
B.
Virg.
mater
misericordiae
,
tu
nos
ab
hoste
protege
,
&
hora
mortis
suscipe
.
O
Mary
the
mother
of
grace
,
the
mother
of
mercie
,
defend
thou
vs
from
our
(
ghostly
)
enemie
,
and
receiue
vs
at
the
houre
of
death
.
Againe
,
in
another
place
thus
;
Solue
vincla
reis
,
In
annuntiar
,
B.
Virg.
profer
lumen
caecis
,
mala
nostra
pelle
,
bona
cunctae
posce
.
Monstra
te
esse
matrem
,
sumat
per
te
preces
qui
pro
nobis
natus
tulit
esse
tuus
.
Loose
the
bandes
of
the
guiltie
,
bring
light
to
the
blinde
,
driue
away
our
euils
,
require
all
good
thinges
for
vs
:
shew
thy selfe
to
be
a
mother
,
let
him
receiue
thy
praiers
that
was
borne
for
vs
and
suffered
to
be
thine
.
Againe
in
another
place
thus
;
Veni
regina
gentium
,
In
visitat
.
B.
Virg.
dele
flammas
reatuum
,
dele
quod
cunque
deuium
,
da
vitam
innocentium
.
Come
O
Queene
of
the
Gentiles
,
extinguishe
the
firie
heate
of
our
sinnes
,
blot
out
whatsoeuer
is
amisse
,
and
cause
vs
to
leade
an
innocent
life
.
Againe
,
in
their
olde
Latine
primers
,
Deuotissim●
oratio
ad
B.
Vir
Mariam
.
fol.
118.
the
people
are
thus
taught
to
pray
;
In
extremis
diebus
meis
esto
mihi
auxiliatrix
&
saluatrix
,
&
animam
meam
,
&
animam
patris
mei
,
&
matris
meae
,
fratrum
,
sororum
,
parentum
,
amicorum
,
benefactorum
meorum
,
&
omnium
fidelium
defunctorum
ac
viuorum
ab
aeterna
mortis
caligine
libera
;
ipso
auxiliante
quem
portasti
Domino
nostro
Iesu
Christo
filio
tuo
.
O
glorious
Virgine
Mary
,
bee
thou
my
helper
and
Sauiour
in
my
last
dayes
,
and
deliuer
from
the
mist
of
eternall
death
,
both
mine
owne
soule
and
my
fathers
soule
,
and
the
soules
of
my
mother
,
brethren
,
sisters
,
parents
,
friends
,
benefactors
,
and
of
all
the
faithfull
liuing
and
dead
;
by
his
help
whom
thou
didst
beare
,
our
Lord
Iesus
Christ
thy
sonne
.
Againe
,
after
two
or
three
leaues
in
this
maner
;
Vt
in
tuo
sancto
tremendo
ac
terribili
iudicio
in
conspectu
,
vnigeniti
filii
tui
,
Ibid.
fol.
111.
cui
pater
dedit
omne
iudicium
,
me
liberes
&
protegas
a
paenis
inferni
,
&
participem
me
facias
coelestium
gaudiorum
.
I
beseech
thee
most
mercifull
and
chaste
virgine
Mary
,
that
in
thine
holy
,
fearefull
,
and
terrible
iudgement
in
the
sight
of
thine
only
sonne
,
thou
wilt
deliuer
and
defend
me
from
the
paines
of
hell
,
and
make
me
partaker
of
heauenly
ioyes
.
These
praiers
if
they
be
well
marked
,
will
prooue
my
conclusion
effectually
;
as
which
conteine
euery
iote
,
of
power
,
right
,
maiestie
,
glorie
,
and
soueraignty
whatsoeuer
,
is
,
or
ought
to
be
yeelded
vnto
our
Lord
Iesus
Christ
.
Yea
,
these
two
last
praiers
make
the
virgine
Mary
,
not
onely
equall
with
Christ
,
but
farre
aboue
him
.
For
first
,
the
virgine
Mary
,
is
desired
to
defend
vs
from
the
tortures
of
hell
.
Secondly
,
to
bring
vs
to
the
ioyes
of
heauen
.
Thirdly
,
the
last
iudgement
is
called
her
iudgement
.
Fourthly
,
she
is
called
our
sauiour
.
Fiftly
,
she
is
requested
to
saue
father
,
mother
,
brother
,
sister
,
friendes
,
benefactors
,
the
quicke
and
the
dead
,
by
the
help
of
Christ
her
sonne
.
Now
by
the
first
foure
,
she
is
made
equall
with
Christ
;
and
by
the
last
,
farre
aboue
him
.
For
she
is
the
sauiour
,
and
hee
the
intercessor
:
which
I
gather
out
of
these
wordes
,
(
ipso
auxiliante
,
&c.
By
the
helpe
of
our
Lord
Iesus
Christ
)
For
by
these
wordes
and
the
rest
afore
going
,
the
virgine
Mary
doth
saue
vs
,
&
Christ
is
but
the
instrument
that
helpeth
her
,
in
the
worke
of
our
saluation
:
which
howe
intollerable
blasphemie
it
is
,
let
the
reader
iudge
;
I
haue
said
.
The
sixt
conclusion
.
To
inuocate
Saintes
as
the
papistes
doe
,
and
to
beleeue
that
they
heare
their
praiers
,
is
to
make
a
pluralitie
of
Gods
.
I
say
(
as
the
papistes
doe
)
because
to
inuocate
saintes
at
certaine
times
,
in
certaine
places
,
and
for
certaine
respectes
,
doth
not
make
them
gods
.
I
proue
this
conclusion
,
because
to
heare
all
prayers
at
all
times
in
all
places
,
for
al
things
;
is
a
thing
so
proper
to
God
,
as
it
can
not
possibly
agree
to
anie
,
Note
wel
what
is
here
saide
▪
but
to
God
alone
.
For
his
knowledge
is
infinite
,
and
so
not
communicable
to
any
creature
;
marke
well
gentle
reader
,
what
I
say
;
for
this
reson
is
such
,
as
few
seem
to
haue
conceiued
the
same
.
But
certs
,
no
learned
papist
can
indeed
denie
it
to
be
tru
.
For
which
cause
their
great
learned
D.
Aquinas
telles
vs
two
truths
,
the
one
,
Aqu.
p.
1.
q.
45.
●
.
5.
that
God
can
not
communicate
the
power
of
creation
,
to
any
creature
liuing
,
either
on
earth
or
in
heauen
:
and
he
proueth
it
out
of
Saint
Augustine
,
who
saith
that
neither
the
good
nor
the
bad
angels
can
be
the
creators
of
any
thing
.
And
why
so
?
because
that
kind
of
worke
requireth
power
infinite
,
whereof
no
creature
is
or
can
be
capable
.
The
other
,
Aq.
p.
1.
q.
7.
〈…〉
that
none
but
God
is
or
can
be
infinite
;
and
his
reason
is
euident
,
because
to
be
infinite
,
is
against
the
nature
of
that
which
is
made
.
The
first
obiection
.
The
Saints
in
heauen
may
heare
&
vnderstand
our
praiers
on
earth
,
and
yet
haue
limited
&
not
infinit
knowledge
,
ergo
the
proofe
of
your
conclusion
is
not
good
.
The
answere
.
I
say
first
,
that
God
hath
reuealed
to
his
seruants
on
earth
,
the
secret
cogitations
and
externall
facts
of
others
farre
distant
from
them
.
3.
Reg.
14.5
.
For
hee
reuealed
to
Ahias
that
Ieroboams
wife
would
come
disguised
to
him
,
and
told
him
what
he
should
say
vnto
her
.
He
reuealed
to
Elizeus
all
the
secret
dealing
of
Giezi
,
which
he
had
with
Naaman
the
Syrian
:
4.
Reg.
5.26
.
he
disclosed
to
Peter
the
falshoode
of
Ananias
and
Saphyra
his
wife
:
and
so
may
he
at
his
holy
pleasure
reueale
to
his
saints
in
heauen
,
Act.
5.3
,
9.
the
prayers
that
on
earth
are
made
in
some
places
at
sometimes
vnto
them
.
Euerie
thing
is
proportionable
,
no
contradiction
is
implied
therein
.
I
say
secondly
,
that
there
be
sundrie
things
which
God
cannot
do
,
as
I
haue
proued
in
my
booke
of
Motiues
,
not
for
that
there
is
any
want
in
God
,
but
because
there
is
defect
in
the
thing
that
shoulde
bee
doone
:
and
so
is
it
in
this
present
case
,
of
popish
inuocation
.
I
say
thirdly
,
that
Gods
apostles
and
prophets
knewe
but
some
special
things
,
which
seemed
good
in
Gods
wisedome
to
be
so
reuealed
.
Neither
did
they
know
such
things
by
any
inherent
qualitie
,
but
by
signification
from
aboue
,
and
that
onely
at
such
time
,
as
the
necessitie
of
the
church
did
require
.
Which
I
proue
by
these
words
of
Elyzeus
to
Gihezi
,
Reg.
4.27
.
Let
her
alone
,
for
her
soule
is
vexed
within
her
,
and
the
Lord
hath
hid
it
from
me
,
and
hath
not
told
it
me
:
as
if
the
prophet
had
said
,
God
reuealeth
not
al
things
,
to
his
deare
and
faithfull
seruants
at
all
times
:
but
some
things
at
some
times
,
as
seemeth
best
in
his
diuine
wisedome
.
I
say
fourthly
,
that
popish
inuocation
requireth
infinite
knowledge
,
because
they
pray
for
all
matters
,
at
al
times
,
in
al
places
;
so
that
the
saints
must
perforce
be
somtime
ignorant
what
they
pray
for
,
vnles
their
knowledge
be
infinit
.
The
first
replie
.
As
the
saints
cannot
haue
infinite
knowledge
,
because
it
is
not
communicable
to
any
creature
;
so
neither
can
anie
liuing
of
limited
power
,
make
any
infinite
request
vnto
them
.
The
answere
.
I
say
first
,
that
there
is
exceeding
great
disparitie
,
betweene
the
persons
that
pray
,
the
things
praied
for
,
and
the
saints
praied
vnto
:
for
the
things
prayed
for
,
are
without
end
and
measure
.
They
that
pray
are
innumerable
&
multiplicable
into
infinit
in
potentia
,
and
yet
must
euery
saint
seuerally
for
himself
,
haue
the
distinct
notice
of
al
them
that
pray
,
and
of
all
things
that
are
prayed
for
:
for
otherwise
,
many
shall
pray
at
manie
times
,
and
not
be
heard
,
which
is
the
thing
that
I
contend
to
proue
.
For
example
,
al
papists
in
al
countries
pray
to
the
virgin
Mary
at
al
times
for
all
things
,
and
so
hir
knowledge
must
extend
to
al
persons
al
places
,
and
al
desires
at
al
times
,
and
so
be
infinite
;
or
certes
she
must
be
sometime
deceiued
,
not
knowing
what
is
required
of
her
.
I
say
secondly
,
that
it
is
proper
to
God
alone
,
to
know
our
hearts
and
cogitations
;
and
consequently
our
prayers
.
Act.
1.24
.
Therefore
is
it
saide
in
the
Acts
,
thou
Lord
,
which
knowest
the
hearts
of
all
men
,
shewe
whether
of
these
two
thou
hast
chosen
.
Act.
15.8
.
God
saith
S.
Peter
which
knoweth
the
harts
,
beare
them
witnes
.
Salomon
saith
,
thou
only
knowest
the
hearts
of
the
children
of
men
.
●
.
Par.
6.
ver.
30.
Rom
▪
8.27
.
He
(
saith
S.
Paul
)
that
searcheth
the
harts
,
knoweth
what
is
the
meaning
of
the
spirit
.
Thou
O
Lord
of
hosts
(
saith
Ieremy
)
iudgest
righteously
,
Ier.
21.
●0
.
&
triest
the
reines
and
the
hart
.
And
yet
must
the
saints
know
our
hearts
and
thoughts
,
if
they
heare
and
know
our
prayers
:
for
doubtlesse
the
sound
of
our
words
,
can
not
reach
vp
to
heauen
.
The
second
replie
.
Both
Angels
&
saints
are
present
here
on
earth
and
knowe
our
affaires
,
and
therefore
it
is
a
vaine
cauill
,
to
say
that
the
sounde
of
our
wordes
cannot
be
heard
to
heauen
.
The
answere
.
I
say
first
,
that
neither
angels
nor
saints
can
be
in
many
places
at
once
,
but
are
definitiuely
in
one
onely
place
at
one
time
.
And
this
their
owne
angelical
doctor
Aquinas
,
Aqu.
p.
1.
q.
52.
ar.
2.
Corp.
doth
witnesse
with
me
in
these
words
;
Nam
corpus
est
in
loco
circumscriptiuè
,
quia
commensuratur
loco
:
angelus
autem
non
circumscriptiuè
,
cum
non
commensuretur
loco
,
sed
definitiuè
,
quia
ita
est
in
vno
loco
▪
quòd
non
alio
Deus
autem
neque
circumscriptiuè
,
neque
definitiuè
,
quia
est
vbique
:
for
a
body
is
in
a
place
circumscriptiuely
,
because
it
is
measured
with
the
place
;
but
an
angel
is
not
in
place
by
circumscription
,
for
that
hee
is
not
measured
with
the
place
,
but
definitiuely
,
because
he
is
so
in
one
place
,
that
he
is
not
in
another
:
yet
god
is
neither
circumscriptiuely
nor
definitiuely
in
place
,
because
he
is
euerie
where
.
Damasc.
l.
2.
cap.
●
And
Damascenus
agreeth
with
Aquinas
,
affirming
that
angels
while
they
are
in
heauen
,
are
not
on
earth
.
I
say
secondly
,
that
the
angels
(
as
S.
Paul
saith
)
are
indeed
Gods
ministring
spirits
,
sent
forth
for
their
sakes
which
shal
be
heires
of
saluation
.
Hebr.
1.14
.
And
the
angels
(
as
Moses
saith
)
went
vp
and
down
by
Iacobs
ladder
,
which
reached
from
earth
to
heauen
;
Gen.
28.12
.
&
that
the
angels
(
as
Daniel
writeth
)
are
defenders
of
the
church
vnder
Christ
;
Da.
10.13
,
20
,
2●
&
for
that
purpose
are
sent
vnto
vs
.
But
neuerthelesse
,
they
are
but
in
one
onely
place
at
once
;
&
while
they
see
what
is
done
in
one
place
,
they
are
ignorant
what
befalleth
to
another
;
for
they
passe
to
&
fro
,
from
affaires
to
affaires
,
from
place
to
place
,
from
person
to
person
,
from
heauen
to
earth
,
and
from
earth
to
heauen
again
,
according
to
their
appointed
seruice
;
so
that
no
one
angel
doth
or
can
know
,
the
hundreth
part
of
our
petitions
,
much
lesse
the
saints
in
heauen
,
who
haue
no
such
appointed
ministerie
.
The
third
replie
.
The
answere
.
I
answer
,
that
the
time
by
Christ
named
is
after
the
resurrection
;
neither
is
the
equalitie
he
speaks
of
,
general
,
but
particular
;
to
wit
,
in
that
the
saints
shal
haue
no
more
need
or
vse
of
mariage
,
then
the
angels
.
But
that
the
saints
shal
be
sent
as
the
angels
,
for
the
seruice
of
the
church
&
the
ministerie
of
the
faithful
,
it
is
nether
recorded
here
,
nor
in
any
other
place
of
the
scripture
.
For
Christ
here
only
answered
to
the
captious
Saduces
,
who
denying
the
resurrection
asked
whose
wife
she
should
be
in
the
resurrection
,
that
had
bin
maried
to
7.
brethren
,
al
dying
without
issue
.
The
4.
replie
.
The
answere
.
I
say
first
,
that
Saints
in
heauen
do
not
know
what
we
doe
on
earth
;
for
as
the
Prophet
recordeth
,
Abraham
was
ignorant
what
the
Israelites
did
,
Esai
.
63.16
.
and
Iacob
knew
them
not
.
I
say
secondly
,
that
the
text
doth
not
say
,
that
the
angels
in
heauen
reioyce
,
but
simplie
that
the
angels
reioyce
;
and
so
the
reioycing
which
the
text
speaketh
of
,
may
bee
vnderstoode
to
bee
done
on
earth
while
the
angels
are
present
.
I
say
thirdly
,
that
the
angels
which
are
appointed
for
our
seruice
on
earth
,
and
thereby
know
our
affaires
on
earth
,
may
make
relation
thereof
in
heauen
,
and
so
the
whole
companie
of
angels
in
heauen
may
reioyce
thereat
together
;
or
it
may
please
God
sometime
to
reueale
the
conuersion
of
some
sinner
,
to
the
saints
or
angels
in
heauen
.
But
hereupon
will
it
neuer
be
concluded
,
that
either
the
saints
or
the
angels
do
knowe
the
secrets
of
our
hearts
,
or
our
petitions
vniuersally
,
as
is
alreadie
said
.
The
fift
replie
.
To
do
myracles
is
as
proper
to
God
,
as
to
know
the
secrets
of
our
hearts
,
therefore
since
God
hath
communicated
the
one
to
his
seruants
,
so
may
he
without
contradiction
do
the
other
.
The
answere
.
I
say
first
,
that
God
himselfe
did
euer
worke
the
myracles
,
and
did
onely
vse
the
ministerie
of
his
apostles
and
seruants
,
in
the
externall
act
.
I
say
secondly
,
that
God
can
&
hath
de
facto
reuealed
the
secrets
of
mens
hearts
,
euen
to
his
holie
prophets
,
yet
hee
neuer
did
that
generally
,
but
in
measure
,
at
certaine
times
to
speciall
persons
,
for
the
good
of
his
church
.
The
sixt
replie
.
Although
God
cannot
giue
anie
inherent
qualities
to
the
saints
in
heauen
,
by
which
they
may
knowe
all
the
desires
and
prayers
of
the
liuing
heere
on
earth
,
because
no
creature
is
capable
thereof
;
yet
may
God
from
time
to
time
,
reueale
all
such
prayers
to
his
Saints
.
The
answere
.
I
say
first
,
that
it
is
not
impossible
for
God
so
to
doe
,
though
God
should
be
so
driuen
without
need
to
worke
innumerable
miracles
,
&
that
almost
euery
houre
.
I
say
secondly
,
that
thogh
god
shuld
bestow
such
reuelations
on
his
saints
,
yet
would
many
absurdities
folow
therupon
.
For
first
,
these
reuelations
must
follow
the
prayers
,
and
not
goe
before
them
;
and
so
my
conclusion
is
still
in
force
.
Secondly
,
thus
to
require
myracles
at
Gods
hands
,
were
to
tempt
God
grieuously
.
Thirdly
,
such
prayers
should
be
a
flat
mockerie
in
Gods
sight
,
because
God
must
first
reueale
the
prayers
to
his
Saints
,
then
must
he
giue
eare
to
the
saints
while
they
inculcate
the
same
prayers
:
&
lastly
,
he
may
grant
them
if
he
list
.
Fourthly
,
in
this
maner
of
praying
they
leaue
God
,
whom
they
should
inuocate
,
&
they
run
to
them
at
whom
they
should
not
come
.
Fiftly
,
they
do
al
this
of
infidelitie
,
because
they
haue
no
warrant
from
God
so
to
make
their
prayers
.
The
7.
replie
.
Yee
cannot
denie
but
that
the
liuing
may
pray
one
for
another
,
and
also
desire
one
an
others
prayer
;
vers
.
7.
therefore
since
the
faithful
departed
loue
vs
as
much
as
before
,
&
are
as
mindful
of
vs
as
before
,
and
are
as
deare
in
Gods
sight
as
before
;
we
do
no
more
iniurie
or
dishonour
to
God
in
praying
now
to
them
,
then
when
they
were
liuing
here
among
vs
.
The
answere
.
I
say
first
,
that
we
haue
commandement
,
promise
,
&
examples
to
pray
one
for
another
while
we
are
yet
liuing
on
earth
,
but
we
haue
no
such
thing
in
the
holy
scriptures
,
neither
in
the
olde
nor
in
the
new
testament
,
concerning
the
inuocation
of
saints
departed
.
I
say
secondly
,
that
if
the
saints
departed
could
heare
and
vnderstande
our
prayers
as
the
liuing
do
;
then
might
wee
without
dishonour
and
iniurie
to
God
,
desire
them
to
pray
for
vs
as
wee
doe
the
liuing
;
neuerthelesse
such
kind
of
praying
should
be
in
vs
great
temeritie
and
presumption
,
because
wee
haue
neither
commandement
nor
example
in
gods
word
so
to
do
.
I
say
thirdly
,
that
if
the
liuing
should
desire
the
prayers
one
of
another
,
as
the
p●pists
desire
the
prayers
of
saints
,
they
shoulde
not
onely
derogate
greatly
from
Christs
holy
mediatourship
,
but
withal
commit
flat
idolatrie
.
For
the
papists
desire
(
as
is
alreadie
proued
)
to
be
saued
by
the
merites
and
blood
of
saints
,
for
the
complement
wherof
,
I
wil
here
adde
a
memorable
testimonie
.
The
vsual
practise
of
the
papists
,
especially
of
the
Iesuites
,
is
to
adde
in
the
ende
of
their
absolution
these
words
;
Passio
D.N.I.
Christi
,
merita
B.V.
Mariae
,
&
omnium
sanctorum
&
quicquid
bonifeceris
vel
mali
sustinueris
,
Polanchus
de
modo
a●d
.
confess
.
sit
tibi
in
remissionem
peccatorum
tuorum
in
augmentum
gratiae
,
&
praemium
vitae
aeternae
.
The
passion
of
our
Lord
Iesus
Christ
,
the
merits
of
the
blessed
virgin
Mary
,
and
of
al
saints
,
&
all
the
good
thou
shalt
do
and
punishment
thou
shalt
suffer
,
be
to
thee
for
the
remission
of
thy
sins
,
for
increase
of
grace
,
&
for
the
reward
of
eternal
life
.
I
say
fourthly
,
that
to
inuocate
saints
departed
,
beleeuing
that
they
can
&
do
heare
our
praiers
,
is
to
make
them
gods
.
And
euen
so
shuld
we
make
the
liuing
,
gods
,
if
we
did
in
that
maner
cal
on
them
in
their
absence
.
I
may
therfore
wel
conclude
,
that
though
the
one
kind
of
praying
be
godly
and
imitable
;
yet
is
the
other
damnable
and
flat
idololatricall
;
for
God
is
zealous
,
Esa.
42.8
.
and
wil
not
giue
his
glorie
to
another
.
The
second
obiection
.
The
soule
of
the
rich
man
in
hel
,
knew
where
Abraham
was
,
as
also
the
state
of
Lazarus
,
The
answere
.
I
say
first
,
that
parables
and
allegories
are
not
sufficient
,
to
establish
any
new
kind
of
doctrine
;
for
by
this
parable
(
as
Irenaeus
recordeth
)
Christ
meant
nothing
els
,
but
to
declare
the
cogitations
,
torments
,
&
state
of
the
wicked
after
this
life
.
Iren.
lib.
4.
cap.
●
Iust.
q.
60.
ad
orthodox
.
Iustinus
is
of
the
same
opinion
,
&
hereupon
flatly
denieth
purgatory
▪
I
say
secondly
,
that
if
this
were
granted
to
be
a
true
history
,
&
no
parable
;
yet
would
it
not
follow
therupon
,
that
the
saints
in
heauen
knew
our
thoughts
and
praiers
here
on
earth
;
for
as
S.
Austen
grauely
writeth
,
though
the
dead
knowe
not
what
is
done
here
on
earth
,
while
wee
doe
it
;
yet
may
they
afterwarde
know
what
is
done
,
either
by
the
dead
that
go
from
hence
,
August
.
de
cura
pro
mort
.
cap.
14
15.
tom.
4.
or
by
the
angels
that
are
present
when
the
things
are
done
:
and
this
knowledge
had
Abraham
by
the
relation
of
the
dead
,
and
no
otherwise
,
as
witnesseth
the
same
S.
Austen
in
the
same
booke
.
The
third
obiection
.
S.
Austen
,
Ambrose
,
Gregory
,
Cyprian
,
and
the
ancient
fathers
generally
,
vsed
to
inuocate
and
to
pray
vnto
the
saints
,
and
therfore
it
is
neither
any
new
thing
,
nor
any
vnlawful
act
.
The
answere
.
Better
answer
cannot
be
giuen
to
the
fathers
then
that
which
is
truely
gathered
out
of
the
works
of
the
same
fathers
.
I
therfore
say
first
with
Cyprian
,
that
we
must
heare
&
attend
what
Christ
alone
saith
,
in
whom
God
is
wel
pleased
.
We
must
not
regard
what
others
think
shuld
be
done
,
Cypr.
lib.
2.
ep.
3.
Epist.
63.
apud
Pa.
but
what
Christ
who
was
before
al
,
wold
haue
to
be
done
:
for
we
must
not
folow
the
custom
of
man
,
but
the
truth
of
god
,
so
saith
holy
Cyprian
.
To
which
I
may
adde
with
S.
Ierome
,
Hier.
in
9.
c●
.
Ier.
Aug.
de
vnit
.
eccles.
cap.
3.
that
the
multitude
of
them
that
erre
,
bring
no
patronage
to
the
error
it self
:
&
with
Augustine
,
that
neither
what
I
say
,
nor
what
thou
saiest
,
Tertull.
adu
.
pra●
.
in
initio
.
but
what
Christ
saith
,
ought
to
be
regarded
:
&
with
Tertullian
that
that
is
tru
,
whatsoeuer
was
first
;
&
that
counterfeit
,
whatsoeuer
came
after
.
I
say
secondly
,
that
thogh
the
papists
glorie
greatly
of
the
fathers
in
this
point
;
yet
when
their
sayings
are
duly
considered
,
they
wil
make
litle
or
nothing
for
their
purpose
.
And
that
the
reader
may
with
perspicuitie
,
behold
the
force
of
their
doctrine
in
this
point
,
which
hath
kept
my selfe
long
in
suspence
;
I
purpose
in
God
to
deliuer
the
sum
thereof
,
by
these
plaine
and
briefe
canons
.
The
first
Canon
.
The
visible
Church
(
as
writeth
Egesippus
)
remained
a
virgin
,
free
from
all
heresies
,
and
corruptions
,
Egesippus
apud
Euseb.
hist.
lib.
3
cap.
32.
during
the
life
of
the
Apostles
,
that
is
,
about
one
hundred
yeeres
after
Christ
,
to
which
time
S.
Iohn
the
euangelist
was
liuing
.
But
after
the
death
of
the
apostles
,
errors
by
litle
and
little
crept
into
the
church
,
as
into
a
voide
and
desart
house
.
Which
assertion
is
doleful
inough
,
but
yet
profitable
against
the
papists
;
as
who
are
not
ashamed
impudently
to
auouch
that
after
so
many
hundred
yeres
from
Christs
ascension
,
there
hath
been
no
errour
at
all
in
their
whorish
Babylon
.
And
a
great
cause
of
these
errors
is
this
,
for
that
many
without
due
examination
,
receiued
the
doctrine
of
him
that
went
before
them
.
So
writeth
Eusebius
,
that
Papias
a
man
of
no
sound
iudgement
,
●usebius
hist.
lib.
3.
cap.
vlt.
was
the
Author
of
the
Chiliastes
;
as
who
first
grossely
inuented
,
that
there
should
be
1000.
yeres
after
the
resurrection
.
To
which
error
though
most
palpable
,
Irenaeus
and
others
,
otherwise
wel
learned
,
gaue
place
,
onely
for
antiquitie
sake
.
This
imitation
without
time
or
reason
,
was
,
is
and
wil
bee
,
the
cause
of
many
errors
,
which
sundrie
of
the
learned
papists
,
haue
profoundly
considered
.
For
this
cause
did
Canus
oppose
himselfe
against
al
the
Thomists
&
Scotists
,
Can.
de
locis
lib.
●
.
c.
5.
the
old
and
latter
papists
:
for
this
cause
did
Caietanus
in
his
literall
exposition
of
Genesis
,
and
other
bookes
,
condemne
the
multitude
of
former
commentaries
:
Caieta
.
in
Gen.
5.
●
br.
Mos.
for
this
cause
said
their
learned
Victoria
,
that
he
reputed
nothing
certaine
,
albeit
al
writers
agreed
thereunto
,
Victor
.
de
Sacramen
.
vnlesse
he
could
finde
it
in
the
holy
scriptures
:
for
this
cause
their
sound
canonist
Nauarre
,
did
roundly
reiect
the
common
opinion
,
Nau.
in
enchir.
when
it
seemed
not
grounded
vpon
right
reason
:
for
this
cause
grauely
said
Saint
Austen
,
that
he
reputed
no
mans
writings
free
from
errours
,
but
onely
the
writers
of
the
holy
scriptures
:
August
.
epist.
ad
Hier.
19.
for
this
cause
said
their
owne
Roffensis
,
that
it
is
lawful
to
appeale
from
Austen
,
Cyprian
,
Roffen.
Ac.
32.
aduers.
Luth
August
.
cont.
Crensc
▪
lib.
2.
cap.
32.
Hierome
,
and
al
the
rest
;
because
they
are
men
,
and
do
not
want
their
imperfections
.
I
(
saith
S.
Austen
)
do
not
repute
S.
Cyprians
writings
as
canonical
,
but
iudge
them
by
the
canonicall
;
and
whatsoeuer
doth
not
agree
with
the
scriptures
,
that
by
his
leaue
do
I
refuse
.
The
second
Canon
.
Many
of
the
ancient
fathers
haue
not
only
many
waies
erred
,
but
withall
committed
to
the
view
of
the
worlde
in
printed
bookes
,
that
which
this
day
is
reputed
and
generally
confessed
of
al
,
as
wel
papists
as
good
christians
,
to
be
a
notorious
heresie
.
The
heresie
is
this
,
to
wit
,
Iust.
q.
60.
Iren.
lib.
5
▪
cap.
vlt.
Orig.
hom.
in
Le●uit
.
Chrys.
in
.
1.
Cor.
hom.
39.
&c.
that
the
soules
of
the
faithful
departed
out
of
this
life
,
doe
not
see
God
clearely
till
the
day
of
doome
.
This
opinion
held
Iustinus
Martyr
,
Irenaeus
,
Origenes
,
Chrysost.
Theodoritus
,
Hilarius
,
Ambrosius
,
Augustinus
,
Lactantius
:
yea
,
these
latter
writers
were
of
the
selfesame
resolution
,
Theophilactus
,
Oecumenius
,
Euthymius
,
Arethas
,
The
margent
can●not
containe
th●
quotations
of
al●
and
others
.
And
to
the
great
comfort
of
our
Iesuits
and
other
papists
,
their
owne
sweete
S.
Barnard
singeth
the
same
song
,
these
are
his
words
;
Bernard
.
in
serm.
3.
de
omnibus
sanctis
Aduertistis
ni
fallor
tres
esse
sanctarum
status
animarum
,
primum
videlicet
in
corpore
corruptibili
,
secundum
sine
corpore
,
tertium
in
beatitudine
consummata
;
primum
in
tabernaculis
,
secundum
inatriis
tertium
in
domo
dei
.
Infra
▪
in
illam
beatissimam
domum
,
nec
sine
nobis
intrabunt
,
nec
sine
corporibus
;
id
est
,
nec
sancti
fine
plebe
,
nec
spiritus
sine
carne
;
Ye
vnderstand
I
weene
,
that
there
be
three
states
of
holy
soules
;
to
wit
,
the
first
in
the
corruptible
body
;
the
second
,
without
the
body
;
the
third
,
in
perfect
blisse
:
the
first
in
tabernacles
,
the
second
in
courts
,
the
third
in
the
house
of
God
.
Into
that
most
blessed
house
,
they
shall
neither
enter
without
vs
,
nor
yet
without
their
bodies
:
that
is
,
neither
the
saints
without
the
common
multitude
,
nor
the
soules
without
the
flesh
.
Serm.
4.
vbi
sup●
Again
in
another
place
the
same
Bernard
hath
these
words
Interim
sub
Christi
humanitate
foeliciter
sancti
quiescunt
,
in
quam
nimirum
desiderant
etiam
sancti
angeli
prospicere
,
donec
veniat
tempus
quando
,
iam
non
sub
altare
collocentur
,
sed
exaltentur
super
altare
.
In
the
meane
season
,
the
saints
rest
happily
vnder
Christs
humanitie
,
which
doubtlesse
the
holy
angels
desire
to
behold
,
vntil
the
time
come
,
The
old
fathers
shew
themselues
to
be
men
〈◊〉
not
Gods
.
when
they
shal
be
no
longer
hid
vnder
the
altar
,
but
exalted
aboue
the
altar
.
So
then
,
not
only
the
ancient
fathers
,
but
holy
and
deuout
Bernard
with
others
of
late
yeres
,
were
and
continued
in
this
grosse
error
,
to
wit
,
that
the
souls
of
the
faithful
dying
in
the
Lord
,
shal
not
be
admitted
to
the
vision
and
fruition
of
God
,
to
the
sight
of
his
diuine
essence
,
clearely
to
behold
his
deity
,
vntil
the
general
resurrection
of
our
bodies
.
Further
them
this
(
which
is
a
scourge
to
the
papists
,
)
Pope
Iohn
the
22.
of
that
name
,
professed
this
heretical
doctrine
,
The
heresie
of
Pope
Iohn
.
and
commanded
al
the
diuines
in
Paris
,
to
teach
the
same
.
His
wordes
with
all
the
due
circumstances
thereof
,
are
cited
at
large
in
my
booke
of
Motiues
These
two
Canons
well
marked
,
will
serue
for
many
good
purposes
;
and
especially
at
this
time
,
to
prooue
that
the
opinion
of
the
fathers
,
are
of
no
more
force
for
the
inuocation
of
saints
,
them
for
these
other
important
matters
already
in
these
Canons
named
.
For
as
we
ouerrule
them
in
these
pointes
by
Gods
sacred
word
;
so
must
we
still
ouerrule
them
by
the
same
word
;
if
at
any
time
they
swarue
from
it
,
either
for
the
inuocation
of
saints
,
Euery
truth
must
be
tried
by
the
scripture
.
or
for
praying
for
the
dead
,
or
for
marriage
of
priestes
,
or
for
whatsoeuer
els
.
And
so
to
ouerrule
them
,
is
consonant
to
their
owne
doctrine
,
as
is
already
prooued
.
The
third
Canon
.
The
primitiue
church
for
the
space
of
two
hundreth
&
thirty
yeares
after
Christ
,
yeares
after
Christ
.
liued
vtterly
destitute
and
vnacquainted
with
the
merites
,
suffrages
,
intercession
,
and
inuocation
of
the
saintes
in
heauen
;
after
which
time
this
cacozeale
by
degrees
proceeded
,
till
it
became
perfect
and
consummate
idolatry
,
as
this
day
is
seene
in
the
church
of
Rome
.
For
before
this
time
,
the
papistes
cannot
alledge
any
one
authenticall
writer
,
for
the
inuocation
of
saintes
in
heauen
.
The
first
obiection
.
Irenaeus
,
who
liued
within
one
hundreth
and
nintie
yeares
after
Christ
,
Irenaeus
lib.
5.
c.
1
affirmeth
expressely
,
that
the
virgin
Mary
was
the
aduocate
of
the
virgin
Eue.
The
answere
.
I
answere
,
that
S.
Irenaeus
had
a
farre
other
meaning
,
then
such
popish
friuolous
collection
would
enforce
vpon
him
:
which
I
prooue
first
indirectly
,
Irenae
.
lib.
5.
c.
1.
in
fine
.
because
the
virgin
Mary
was
not
born
or
conceiued
;
much
lesse
a
saint
in
heauen
,
for
the
space
almost
of
foure
thousand
yeares
,
after
the
virginitie
of
Eue
;
and
so
doubtlesse
,
Eue
neither
did
nor
possibly
could
,
inuocate
the
holy
virgin
Mary
.
Neither
will
it
helpe
to
say
,
that
though
Eue
could
not
then
inuocate
the
holy
virgin
Mary
,
yet
did
the
holie
virgin
pray
for
her
,
and
so
became
her
aduocate
.
For
besides
that
the
virgin
Marie
is
there
said
,
to
be
Eues
aduocate
when
she
was
a
virgin
,
at
which
time
Marie
the
virgin
was
not
born
;
the
same
Eue
was
either
a
Saint
in
heauen
as
soone
as
the
virgin
Mary
,
or
a
damned
soule
in
hell
.
Againe
,
I
prooue
it
directly
,
because
Irenaeus
compareth
the
virgin
Mary
with
the
virgin
Eue
,
to
insinuate
vnto
vs
,
that
we
receiue
no
lesse
good
by
the
virgin
Mary
,
in
that
she
bare
Christ
;
then
euill
by
the
virgin
Eue
,
in
that
she
transgressed
Gods
holy
lawes
.
For
thus
doth
Irenaeus
interpret
himselfe
,
in
another
place
in
these
words
,
Sicut
Eua
inobaudiens
facta
,
et
sibi
&
vniuerso
generi
humano
causa
facta
est
mortis
;
Irenae
.
lib.
3.
c.
33
sic
&
Maria
habens
praedestinatum
virum
,
tamen
virgo
obaudiens
;
&
sibi
&
vniuerso
generi
humano
causa
facta
est
salutis
.
As
Eue
being
disobedient
,
was
the
cause
of
deathed
her selfe
and
to
all
mankinde
,
so
Mary
hauing
a
predestinate
husband
,
and
withal
an
obedient
virgin
,
was
the
cause
of
saluation
both
to
her selfe
and
to
all
mankinde
,
(
in
that
shee
bare
Christ
,
the
true
and
only
sauiour
of
the
world
.
)
The
second
obiection
.
S.
Iames
in
his
Masse
(
which
the
sixt
general
councel
holden
at
Constantinople
admitteth
)
teacheth
vs
to
inuocate
the
virgin
Mary
and
all
Saintes
,
Concil.
Constantinop
.
6.
Can
32
and
to
hope
for
mercie
by
their
praiers
and
intercessions
.
The
answere
.
I
say
first
,
that
that
councell
of
Constantinople
saith
indeed
,
that
S.
Iames
did
de●iuer
a
certain
form
of
the
masse
,
in
which
hee
shewed
the
custome
of
mingling
water
with
the
wine
;
but
of
praying
to
Peter
or
to
Paule
,
it
hath
not
one
worde
at
all
.
I
say
secondly
,
that
pope
Gregorie
(
who
liued
well
neere
an
hundred
yeares
before
that
councell
,
)
either
knewe
no
such
masse
deliuered
by
S.
Iames
,
or
at
least
reputed
it
for
a
counterfait
and
forged
thing
.
For
the
same
Gregory
auoucheth
(
as
shal
be
prooued
when
I
come
to
speake
of
the
Masse
,
Carranza
in
annot.
6.
conc
.
Constant
.
)
that
the
Apostles
did
celebrate
the
holy
communion
,
onely
with
the
Lordes
praier
:
and
their
owne
deere
frier
Carranza
witnesseth
the
same
,
while
he
confesseth
that
there
is
no
such
tradition
extant
,
as
that
whereof
the
councell
speaketh
.
Whereby
it
well
appeareth
with
what
intolerable
burdens
and
counterfaite
bookes
,
the
papistes
doe
this
day
oppresse
and
seduce
the
simple
people
.
For
this
disholy
Masse
is
currant
euery
where
,
and
my selfe
haue
one
of
the
bookes
.
The
fourth
Canon
.
In
the
daies
of
Origen
,
(
who
liued
about
the
yeare
of
our
Lord
233.
)
the
first
seede
of
the
inuocation
of
Saintes
began
to
be
sowen
.
Anno
Dom.
233
Which
seed
so
sowen
by
Origen
,
was
but
a
step
or
degree
to
popish
inuocation
.
For
besides
that
Origen
onely
taught
this
,
that
saintes
in
heauen
doe
pray
for
vs
,
and
not
that
we
on
earth
should
pray
to
them
;
this
his
doctrine
was
not
definitiue
and
resolute
,
but
doubtfull
,
opinatiue
,
and
disputable
.
This
Canon
Origen
himselfe
hath
deliuered
to
vs
,
Orig
hom.
16.
in
cap.
13.
Iosue
.
whose
expresse
words
are
these
.
Sed
requiris
qui
sunt
isti
qui
pugnant
,
&
quae
est
illa
pugna
quam
illi
gerunt
.
Ego
sic
arbitror
,
quod
omnes
illi
qui
dormierunt
ante
nos
patres
,
pugnent
nobiscum
,
&
adiuuent
nos
orationibus
suis.
Ita
namque
etiam
quendam
de
senioribus
magistris
audiui
dicentem
.
But
thou
requirest
who
they
are
that
fight
,
and
what
that
battaile
is
,
which
they
fight
.
I
am
of
this
opinion
,
that
all
the
fathers
which
are
before
vs
and
are
dead
,
doe
fight
with
vs
,
and
doe
helpe
vs
with
their
praiers
;
for
so
I
heard
one
of
our
old
maisters
say
.
Againe
,
in
another
place
thus
;
Idem
●n
cantic.
hom.
3.
circa
med.
Sed
&
omnes
sancti
qui
de
hac
vita
decesserunt
,
habentes
adhuc
charitatem
erga
eos
qui
in
hoc
mundo
sunt
,
si
dicantur
curam
gerere
salutis
eorum
&
iuuare
eos
precibus
suis
,
atque
interuentu
suo
apud
deum
,
non
erit
inconueniens
.
But
also
all
saints
which
are
departed
hence
,
and
haue
still
charitie
towards
them
which
are
in
this
world
,
if
wee
say
they
haue
care
of
their
saluation
,
and
help
them
with
their
praiers
and
intercession
before
God
,
it
shal
not
be
a
thing
inconuenient
.
Out
of
which
sayinges
of
Origen
I
note
first
,
that
he
speaketh
only
of
the
praiers
which
saintes
in
heauen
make
for
vs
,
and
not
one
word
of
our
praying
to
them
.
I
note
secondly
,
that
to
holde
that
the
saintes
in
heauen
doe
pray
for
vs
,
is
not
a
constant
position
in
Origens
doctrine
;
but
only
an
opinion
and
disputable
question
.
I
proue
it
,
because
he
saith
(
arbitror
,
I
think
.
)
Again
,
because
he
saith
;
non
erit
inconueniens
,
it
shal
not
be
inconuenient
.
Thirdly
,
because
he
saith
(
audiu●
ita
dicentem
;
I
heard
one
say
so
.
)
The
fi●st
obiection
.
Origen
in
his
book
de
paenitentia
saith
,
that
he
will
fall
prostrate
on
his
knees
,
and
inuocate
all
the
saintes
in
heauen
,
that
they
will
helpe
him
,
because
he
dare
not
pray
to
God
for
himselfe
.
The
answere
.
I
say
first
,
that
this
assertion
fathered
vpon
Origen
,
will
confute
it selfe
:
for
how
could
Origen
or
anie
faithfull
christian
,
be
in
feare
humbly
to
inuocate
our
most
mercifull
God
,
Mat.
11.
v.
28.
Psal.
49.
v.
15.
Ioan.
14.
v.
13.14
Hebr.
7.25
.
who
willeth
all
to
come
to
him
that
are
in
distresse
;
who
promiseth
to
heare
all
those
that
in
their
trouble
call
vpon
him
.
Who
graunteth
to
vs
whatsoeuer
we
aske
in
his
sonnes
name
,
who
hath
appointed
his
sonne
,
to
make
intercession
for
vs
.
I
say
secondly
,
that
this
booke
alledged
in
the
obiection
is
not
Origens
,
but
a
plaine
counterfeit
.
And
I
prooue
it
effectually
,
Gelasiu●
dist.
15.
cap.
sanct.
Ro.
because
their
owne
pope
Gelasius
hath
so
resolued
.
The
2.
obiection
.
Origen
saith
,
Origen
.
hom.
3.
in
diue●sos
.
that
the
fathers
of
the
churche
appointed
the
feast
day
of
the
holy
Innocentes
,
and
that
by
the
will
of
God
,
that
so
their
intercession
might
profite
their
parentes
.
The
answere
.
I
say
first
,
that
if
all
this
were
graunted
,
it
could
but
at
the
most
proue
,
that
the
saints
pray
for
vs
,
which
in
a
good
sense
may
be
admitted
.
For
I
willingly
graunt
that
the
saintes
in
heauen
doe
in
generall
maner
and
termes
pray
for
vs
;
that
is
,
that
they
wishe
vs
to
perseuere
in
the
true
faith
and
feare
of
God
,
The
maner
of
praying
of
saints
for
vs
.
and
that
in
the
end
we
may
be
partakers
with
them
of
eternal
glory
.
I
say
secondly
,
that
sundry
learned
men
doe
thinke
these
homilies
(
from
whence
this
obiection
is
taken
)
not
to
be
any
part
of
Origens
workes
.
I
say
thirdly
,
that
if
Origen
doe
make
that
a
constant
doctrine
in
one
place
,
which
he
graunteth
to
be
a
disputable
question
in
another
place
;
what
remaineth
,
but
to
thinke
his
opinion
therein
to
be
of
no
force
.
I
say
fourthly
,
that
the
papistes
(
as
their
Ruffinus
recordeth
,
Ruffin
in
apolog.
pro
Orig.
in
fine
.
)
will
admit
nothing
in
Origen
,
which
disliketh
them
;
but
reiect
all
such
stuffe
,
as
infarsed
into
his
workes
by
the
heretickes
.
Let
them
therefore
giue
vs
leaue
also
to
reiect
in
Origen
,
if
in
any
place
he
seeme
to
approoue
inuocation
of
saintes
,
as
that
which
is
infarsed
by
the
heretickes
:
specially
because
in
other
places
,
he
teacheth
the
contrary
doctrine
.
The
fift
Canon
.
Anno
Dom.
250
About
20.
yeares
after
that
Origen
had
doubtfully
disputed
the
praying
of
saintes
for
vs
;
S.
Cyprian
and
S.
Cornelius
set
down
that
point
resolutely
,
as
standing
no
longer
in
doubt
therof
;
to
wit
,
that
the
saintes
in
heauen
doe
pray
for
the
liuing
here
on
earth
.
For
they
made
this
couenaut
,
that
whether
of
them
soeuer
should
die
the
first
,
should
pray
for
his
brethren
and
sisters
yet
liuing
.
Cypr.
Epist.
57.
lib.
1.
ep.
1.
These
are
S.
Cyprians
owne
wordes
;
Et
si
quis
istinc
nostrum
prior
diuinae
dignationis
celeritate
praecesserit
,
perseueret
apud
dominum
nostra
dilectio
,
pro
fratribus
&
sororib
apud
misericordiam
patris
noncesset
oratio
.
And
if
either
of
vs
shall
through
Gods
mercie
die
before
the
other
,
let
our
loue
continue
still
in
Gods
sight
;
let
vs
not
cease
to
desire
the
fauour
of
God
for
our
brethren
and
sisters
yet
liuing
.
Thus
saith
S.
Cyprian
.
Out
of
whose
wordes
,
I
note
first
,
that
to
be
established
in
his
time
,
which
was
but
in
opinion
and
doubtfull
case
,
in
the
daies
of
Origen
.
To
wit
,
that
the
saintes
in
heauen
pray
for
vs
here
on
earth
.
I
note
secondly
,
that
the
inuocation
of
saintes
in
heauen
,
was
neither
established
in
saint
Cyprians
time
,
neither
once
called
into
question
.
I
note
thirdly
,
that
popish
inuocation
of
Saintes
,
sprung
vp
by
little
and
little
,
from
one
degree
to
another
.
The
sixt
Canon
.
Anno
Dom.
350
About
an
hundreth
yeares
after
S.
Cyprian
,
(
which
was
about
350.
yeares
after
Christ
)
some
of
the
fathers
by
rhetoricall
apostrophees
,
did
applie
their
orations
to
the
dead
,
as
if
they
had
been
liuing
.
Of
which
sort
were
S.
Basill
and
saint
Gregory
Nazianzene
,
Na●ianz
.
orat
.
1.
●n
Iulian
,
in
initio
,
tom.
2.
who
though
they
did
but
inuocate
the
saints
figuratiuely
,
and
of
a
certain
excessiue
zeale
,
yet
did
such
their
inuocations
minister
occasion
to
the
papistes
,
of
all
their
superstition
in
that
behalfe
.
These
are
the
wordes
of
S.
Gregory
Nazianzene
;
Audite
populi
,
tribus
linguae
,
homines
omnes
cu●usuis
generis
&
aetaetis
,
quicunque
&
nunc
estis
,
&
existetis
Infra
,
audiat
quoque
Constantini
magni
anima
,
si
quis
mortuis
sensus
est
,
omnesque
eorum
qui
ante
eum
imperium
tenuerunt
,
piae
Christique
amantes
animae
.
Heare
O
people
,
kinreds
,
tongues
,
Nazianz.
orat
.
2.
in
Pascha
,
in
ipso
●●ne
.
nations
,
ages
,
whosoeuer
are
now
liuing
,
or
shal
be
borne
hereafter
.
Let
also
the
soule
of
Constantine
the
Great
heare
,
&
all
the
christian
godly
soules
of
the
Emperors
before
him
,
if
the
dead
perceiue
any
thing
at
all
.
And
againe
in
another
place
,
he
thus
writeth
;
At
ô
pascha
,
magnum
inquam
&
sacro
sanctum
pascha
,
totiusque
mundi
piaculum
!
te
enim
quasi
vita
praeditum
alloquor
.
But
O
Passeouer
,
the
great
I
say
,
and
sacred
Passeouer
,
and
the
purgation
of
the
whole
world
.
For
I
call
vpon
thee
,
as
if
thou
hadst
life
.
Thus
writeth
Nazianzene
,
by
whose
wordes
we
may
measure
both
the
rest
of
his
sayings
,
and
of
the
other
fathers
.
First
therefore
I
note
,
that
hee
doth
inuocate
aswell
senselesse
thinges
,
as
reasonable
soules
.
Secondly
,
hee
calleth
vpon
the
soules
of
all
the
people
in
the
world
,
whereof
some
were
damned
in
the
bottome
of
hell
,
and
so
could
not
heare
,
as
euery
learned
papist
will
admit
.
Thirdly
,
he
inuocateth
those
that
are
yet
vnborne
.
Vpon
these
sandie
foundations
,
are
built
all
popish
superstitious
inuocations
.
The
7.
Canon
.
Catholique
doctrine
is
that
,
(
as
Vincentius
Lyrinensis
,
Vincent
.
Lyrin.
aduers.
haeres
.
who
liued
aboue
a
thousand
yeares
agoe
,
defineth
it
;
)
which
hath
been
receiued
constantly
,
of
al
the
faithful
,
at
al
times
,
and
in
all
places
.
Which
Vincentius
is
,
and
euer
was
of
great
reputation
,
with
and
amongst
al
learned
papists
;
and
consequently
,
since
popish
inuocation
of
Saintes
,
neither
was
constantly
receiued
of
all
the
faithfull
,
neither
in
all
places
,
neither
at
al
times
,
The
Romish
religion
not
catholicke
.
(
as
which
was
not
heard
of
for
many
hundreth
yeares
after
Christ
)
it
cannot
be
,
deemed
catholicke
doctrine
,
no
not
by
popishe
proceeding
.
This
Canon
ought
to
be
well
remembred
,
as
which
of
it selfe
ouerthroweth
al
Romish
religion
.
An
obiection
.
S
Chrysostomes
Masse
,
which
was
generally
vsed
in
the
Greeke
church
,
maketh
expresse
mention
of
the
inuocation
of
Saintes
,
and
the
same
doctrine
is
taught
in
sundry
places
of
his
workes
.
The
answere
.
I
say
first
,
Anno.
Dom.
400.
that
in
S.
Chrysostomes
time
(
which
was
more
then
400.
yeres
after
Christ
,
)
this
superstitious
inuocation
had
gotten
deepe
roote
in
the
heartes
of
the
vulgar
sort
.
For
which
cause
S.
Chrysostome
did
zealously
in
many
sermons
,
induce
them
wholly
and
solie
to
inuocate
the
liuing
God
.
One
or
two
places
I
will
alledge
,
for
the
better
satisfaction
of
the
Reader
.
thus
therefore
doth
hee
write
;
Dic
mihi
mulier
quemadinodum
ausa
es
cum
sis
peccatrix
&
iniqua
,
Chrysost.
hom.
16
ex
var.
in
Mat.
locis
,
tom.
2.
col.
1181.
accedere
ad
eum
?
ego
,
inquit
,
noui
quid
agam
Vide
prudentiam
mulieris
;
non
rogat
Iacobum
,
non
obsecrat
Ioannem
,
neque
pergit
ad
Petrum
,
nec
intendit
Apostolorum
chorum
,
non
quaesiuit
mediatorem
;
sed
pro
omnibus
illis
paenitentiam
accepit
comitem
,
quae
aduocati
locum
impleuit
,
&
sic
ad
summum
fontem
perrexit
.
Propterea
,
inquit
,
descendit
,
propterea
carnem
assumpsit
,
&
homo
factus
est
,
vt
&
ego
ei
aude●m
loqui
.
Tell
mee
O
woman
,
howe
thou
being
a
great
sinner
darest
come
vnto
God
?
I
,
saieth
she
,
know
what
I
haue
to
doe
.
Behold
the
wisdome
of
the
woman
:
she
desires
not
Iames
,
she
praies
not
Iohn
,
shee
goes
not
to
Peter
:
shee
neither
respected
the
companie
of
the
Apostles
,
nor
sought
for
a
mediatour
;
but
in
steed
of
them
all
shee
tooke
true
repentance
for
her
fellowe
,
which
supplied
the
place
of
an
aduocate
,
and
so
she
came
to
the
chiefe
fountaine
.
For
this
end
(
saith
shee
)
did
Christ
descend
;
for
this
end
did
hee
take
our
nature
vpon
him
,
and
was
made
man
,
that
I
may
boldly
speak
vnto
him
.
Chrysost.
hom.
5.
in
cap.
1.
Mat.
tom.
2.
col.
56.
Againe
in
another
place
,
the
same
S.
Chrysostome
saith
thus
;
Sin
vero
sobrie
agemus
,
etiam
per
nosmetipsos
istud
valeamus
efficere
&
multo
magis
per
nos
quam
per
alios
.
Nam
&
Deus
gratiam
non
tam
aliis
rogantibus
pro
nobis
▪
quam
nobis
vult
donare
;
quo
&
fruamur
libertate
Deum
compellandi
,
&
emendemur
,
dum
ipsi
studemus
deum
reconciliare
sic
Chananaeam
illam
aliquando
miseratus
est
,
sic
etiam
meretrici
donauit
salutem
,
sic
latronem
nullo
patrono
,
nullo
mediatore
intercedente
.
But
if
we
will
deale
soberly
,
wee
may
dispatche
that
by
our
owne
selues
,
and
a
great
deale
better
by
our selues
,
then
by
others
.
For
God
will
giue
vs
his
grace
,
not
so
muche
for
the
praiers
of
others
,
as
for
our
owne
sake
;
that
so
wee
may
haue
libertie
to
call
vpon
God
,
and
to
amend
our
liues
,
while
wee
seeke
to
bee
reconciled
to
him
.
So
had
hee
mercie
on
the
woman
of
Chanaan
,
so
gaue
hee
remission
of
sinnes
to
the
adulteresse
,
so
did
hee
saue
the
theefe
without
any
patrone
,
without
any
mediatour
.
Thus
saith
Saint
Chrysostome
.
Out
of
whose
wordes
I
note
first
,
that
hee
greatly
commendeth
those
,
who
will
immediately
call
vpon
God
,
and
neither
seeke
to
Peter
,
nor
to
Paule
,
nor
to
anie
mediatour
but
Christ
Iesus
.
I
note
secondly
,
that
hee
greatly
reprooueth
all
such
,
as
are
afraid
to
call
vpon
God
by
reason
of
their
sins
,
te●l●●g
them
that
a
penitent
heart
,
is
the
chief
patron
before
God
.
Thirdly
,
that
Christ
Iesus
tooke
our
nature
vpon
him
for
this
end
,
that
sinners
may
boldly
call
vpon
him
.
I
note
fourthly
,
that
God
wil
sooner
heare
our selues
than
other
for
vs
.
I
note
fiftly
,
that
when
we
cal
vpon
god
immediatly
,
we
confirm
our
christian
libertie
.
I
say
secondly
,
that
the
masse
which
goeth
abroad
vnder
the
name
of
S.
Chrysostome
,
is
a
meere
counterfeit
:
for
first
there
be
diuers
copies
and
diuerse
translations
,
whereof
neuer
one
agreeth
with
another
.
Againe
,
if
S.
Chrysostome
had
written
any
such
masse
,
he
should
be
contrarie
to
himselfe
in
sundrie
places
of
his
works
.
Thirdly
,
because
if
S.
Iames
,
S.
Basil
,
&
S.
Chrysostome
,
shoulde
euerie
one
of
them
haue
made
a
masse
,
I
haue
these
three
masse●
i●
print
.
as
popish
printed
bookes
tel
vs
,
it
must
needes
follow
,
(
which
the
papists
will
not
wel
like
of
,
)
that
the
bishop
of
Rome
hadde
in
those
dayes
smal
authoritie
.
For
now
a
dayes
nothing
may
be
done
without
the
popes
consent
,
but
then
bishops
made
masses
at
their
pleasure
,
and
the
pope
made
none
at
all
.
Fourthly
,
because
in
this
supposed
S.
Chrysost.
masse
,
there
is
often
repeated
this
blasphemous
prayer
:
Saue
vs
by
the
prayers
of
thy
saints
.
Fiftly
,
because
prayer
is
there
made
for
pope
Nicholas
and
for
the
Empereur
Alexius
,
who
both
liued
long
after
S.
Chrysostomes
death
;
the
one
500.
yeares
:
the
other
800.
yeares
.
I
say
thirdly
,
that
the
other
places
of
S.
Chrysostom
are
euen
like
to
his
masse
;
and
whosoeuer
thinketh
otherwise
,
must
say
that
he
is
contrarie
to
himselfe
,
as
is
alreadie
proued
.
CHAP.
IX
.
Of
Christian
righteousnesse
or
iustification
.
THe
Papistes
doe
not
onely
dishonour
God
,
while
they
seek
to
establish
their
owne
righteousnesse
;
but
withall
they
slander
good
and
true
christians
,
auouching
them
to
be
contemners
of
good
workes
:
but
how
blasphemous
they
be
on
the
one
side
,
and
howe
malitious
on
the
other
,
shall
sufficiently
appeare
,
by
these
briefe
conclusions
.
The
first
conclusion
.
Man
albeit
hee
was
so
created
as
hee
might
sinne
and
die
,
(
which
thing
the
euent
it selfe
declared
;
)
yet
was
he
so
adorned
and
beautified
,
with
supernaturall
giftes
and
graces
,
aswel
external
as
internal
,
that
he
might
haue
liued
eternally
,
and
haue
eschewed
all
sinne
world
without
end
.
This
conclusion
I
thus
proue
.
That
man
might
haue
liued
euer
if
he
had
not
sinned
,
is
euident
by
Gods
owne
wordes
,
when
he
saith
;
Thou
shalt
eate
freely
of
euery
tree
of
the
garden
,
but
of
the
tree
of
knowledge
of
good
and
euill
,
thou
shalt
not
eate
of
it
;
for
in
the
day
that
thou
eatest
thereof
,
Gen.
2.
v.
17.
thou
shalt
die
the
death
.
And
againe
in
another
place
,
after
that
he
had
pronounced
the
earth
cursed
for
Adams
sinne
,
he
vttered
these
words
;
For
out
of
it
wast
thou
taken
,
because
thou
art
dust
,
and
to
dust
shalt
thou
returne
.
By
which
wordes
it
appeareth
,
Gen.
3.
v.
19.
that
if
hee
had
not
transgressed
,
he
should
not
haue
died
.
August
.
de
ciuit
.
dei
,
lib.
13.
cap.
3.
S.
Austen
confirmeth
the
same
in
these
wordes
;
Quapropter
fatendum
est
primos
homines
ita
fuisse
institutos
,
vt
si
non
peccassent
,
nullum
mortis
experirentur
genus
.
Wherefore
wee
must
confesse
that
our
first
parentes
were
so
created
,
that
vnlesse
they
had
sinned
,
Bernard
serm.
ad
milit.
cap.
11.
de
caena
domini
ser.
10.
Chrysos
.
hom.
16.
in
Gen.
they
shoulde
haue
felt
no
kinde
of
death
,
(
neither
of
soule
nor
of
body
.
)
Death
(
saith
S.
Bernard
)
shoulde
neuer
haue
followed
,
if
sinne
had
not
gone
before
.
S.
Chrysostome
gathereth
this
conclusion
,
out
of
the
expresse
text
of
Genesis
.
These
are
his
wordes
;
Factus
enim
est
mortalis
propter
praeuaricationem
,
vt
ex
hoc
mandato
&
his
quae
sequuta
sunt
,
claret
.
Sequitur
,
itaque
ante
praeuaricationem
immortales
erant
,
alioqui
post
cibum
non
hoc
sup●licij
loco
imposuisset
.
For
he
became
mortall
,
by
reason
of
transgression
,
as
is
euident
by
this
commandement
,
and
that
which
followeth
after
.
Therefore
they
were
immortal
before
the
transgression
;
otherwise
after
the
eating
thereof
,
this
punishment
should
not
haue
been
imposed
vpon
them
.
He
confirmeth
the
same
in
another
place
,
where
he
writeth
thus
;
Cum
Adam
peccasset
,
corpus
illius
confestim
mortale
ac
passibile
factum
est
,
plurimosque
recepit
naturales
defectus
.
So
soone
as
Adam
had
sinned
,
Chryso
.
hom.
12.
ad
Rom.
his
bodie
forthwith
became
mortall
and
passible
,
and
receiued
many
natural
defects
.
That
Adam
might
haue
liued
without
al
kind
of
sin
,
is
likewise
manifest
by
the
scripture
,
Ecclesiast.
7.
v.
31
which
saith
that
God
made
man
righteous
,
or
right
.
His
rectitude
consisted
in
this
,
that
his
reason
was
subiect
to
God
,
his
inferiour
powers
to
his
superiour
,
his
body
to
his
soule
.
There
was
no
rebellion
to
be
found
,
in
any
part
of
the
whole
man
.
For
otherwise
it
would
follow
hereupon
,
that
God
were
vniust
;
which
yet
to
auouch
,
were
the
greatest
blasphemie
in
the
world
.
The
reason
is
euident
,
Aug.
de
lib.
arbit
.
lib.
2.
cap.
1.
because
if
it
had
not
been
in
Adams
power
to
haue
auoided
al
sin
▪
God
should
haue
charged
him
with
an
impossibilitie
,
and
withall
haue
condemned
him
for
not
performing
the
same
.
2.
Tim.
4.
v.
●
.
But
our
Lord
is
a
iust
iudge
,
as
witnesseth
his
apostle
.
This
whole
processe
▪
August
.
de
ciuit
.
libr
▪
13.
cap.
13.
S.
Austen
sheweth
both
pithily
&
briefly
,
in
these
right
golden
wordes
;
Posteaquam
praecepti
facta
est
transgressio
,
confestim
gratia
deserente
diuina
,
de
corporum
suorum
nuditate
confusi
sunt
.
Senserunt
enim
nouum
mot●m
inobedientis
carnis
suae
,
tanquam
reciprocam
poenam
inobedientiae
suae
;
&
quia
superiorem
Dominum
suo
arbitrio
deseruerat
,
inferiorem
famulum
ad
suum
arbitrium
non
tenebat
:
non
omnino
habebat
subditam
carnem
sicut
semper
habere
potuisset
▪
si
Deo
subdita
ipsa
mansisset
.
After
that
Gods
lawe
was
transgressed
,
Gods
grace
did
incontinently
forsake
them
,
and
they
beholding
their
owne
nakednesse
were
confounded
.
For
they
felt
a
new
motion
in
their
disobedient
flesh
,
a
punishment
correspondent
to
their
disobedient
heartes
.
And
because
he
voluntarily
disobeied
his
superiour
Lord
,
hee
coulde
not
haue
his
inferiour
seruaunt
,
subiect
to
his
word
.
Neither
was
his
flesh
in
subiection
,
as
he
might
haue
had
it
for
euer
,
if
it
had
remained
obedient
to
Gods
lawes
.
The
condition
of
mans
free
will
,
from
the
creation
of
the
protoplaste
Adam
,
vntil
our
regeneration
;
Christ
himselfe
seemeth
to
set
down
most
liuely
,
Luc.
10.
v.
30.
in
that
parable
which
he
propounded
to
the
lawyer
.
A
certaine
man
(
saith
Christ
)
went
downe
from
Hierusalem
to
Iericho
,
and
fell
among
theeues
,
who
robbed
him
of
his
raiment
,
and
wounded
him
,
and
departed
,
leauing
him
halfe
dead
.
Which
is
to
say
allegorically
(
as
the
fathers
write
,
)
that
mankinde
went
out
from
the
paradise
of
peace
,
to
the
mutabilitie
of
misery
,
&
fell
among
the
powers
of
darknes
,
who
robbed
him
of
his
supernatural
gifts
of
innocency
and
immortalitie
,
wounded
him
in
his
naturall
giftes
,
of
will
and
reason
,
and
departed
leauing
him
halfe
dead
;
that
is
,
dead
in
respect
of
Gods
fauour
,
though
liuing
to
the
eyes
of
the
world
.
Semiuiuus
(
inquit
Augustinus
)
habet
vitalem
motum
,
id
est
,
liberum
arbitrium
vulneratum
,
Aug.
ap.
Ludolp
.
quod
ad
aeternam
quam
perdiderat
vitam
non
sufficiebat
.
Et
ideo
iacebat
,
quia
vires
ei
propriae
ad
surgendum
non
sufficiebant
,
vt
ad
sanandum
medicum
.i.
deum
requireret
.
In
that
he
was
halfe
aliue
,
(
saith
S.
Austen
)
he
had
vitall
motion
;
that
is
,
free
will
so
wounded
,
as
it
could
not
returne
to
eternall
life
,
which
it
had
lost
.
And
therefore
did
he
lie
;
because
he
wanted
proper
strength
to
seeke
God
,
the
phisition
that
could
cure
his
maladie
.
Ludolphus
alluding
to
mans
creation
,
Ludolph
.
de
vita
Christi
.
setteth
downe
this
matter
verie
finely
in
these
wordes
;
Fecerat
Deus
hominem
ad
imaginem
suam
secundum
rationem
,
ad
similitudinem
secundum
dilectionem
,
vt
per
vtrumque
Deo
adhaereret
,
&
in
haerendo
beatus
esset
.
Sed
diabolus
humanae
beatitudini
inuidens
,
contra
duo
bona
praedicta
duo
homini
in
originali
intulit
praecipua
mala
.
In
eo
namque
quod
factus
erat
ad
imaginem
Dei
secundum
rationem
,
vulnerauit
eum
per
ignorantiam
boni
;
in
eo
verò
quod
factus
est
ad
similitudinem
Dei
secundum
dilectionem
,
vulnerauit
eum
per
concupiscentiam
mali
.
God
made
man
after
his
own
image
according
to
reason
,
after
his
owne
similitude
according
to
loue
;
that
by
them
both
hee
might
adhere
to
God
,
and
by
adhering
to
him
attaine
eternall
beatitude
.
But
the
deuill
enuying
mans
felicitie
,
The
double
euill
of
ignorance
an●
concupiscence
.
bestowed
on
him
in
steede
of
these
two
blessings
,
the
double
mischiefe
of
originall
sinne
.
For
in
that
man
was
made
after
Gods
image
in
reason
,
he
wounded
him
with
the
ignorance
of
good
▪
and
in
that
he
was
made
after
his
similitude
in
loue
,
he
wounded
him
with
the
concupiscence
of
euill
.
Al
this
is
liuely
comprehended
in
the
essence
,
nature
and
definition
of
free
will
,
which
after
Saint
Austen
is
this
,
Aug.
apud
Lu●●●
Liberum
arbitrium
est
facultas
rationis
&
voluntatis
,
qua
bonum
eligitur
gratia
assistente
;
malum
eâ
desistente
:
Free
will
is
the
facultie
of
reason
and
will
,
by
which
good
is
chosen
,
when
grace
is
present
;
and
euill
,
when
grace
is
wanting
.
2.
Cor.
3.5
.
For
this
cause
saith
the
apostle
,
that
we
are
not
able
to
think
any
good
thought
of
our selues
,
as
of
our selues
;
1.
Cor.
12.
●
.
neither
yet
to
say
that
Iesus
is
the
Lord
,
but
in
the
holy
ghost
.
Philip.
2.13
.
For
it
is
God
(
saith
he
)
that
worketh
in
vs
,
both
to
do
wel
,
and
to
wil
wel
.
This
verity
was
defined
aboue
a
thousand
and
one
hundred
yeers
ago
,
by
the
ancient
,
holy
,
and
learned
councel
of
Aransica
,
in
these
words
,
Haeretico
fallitur
spiritu
non
intelligens
vocem
Dei
,
Con●
Ara●
.
can.
7.
dicentis
in
Euangelio
;
Sine
me
nihil
potestis
facere
;
whosoeuer
(
saieth
the
holy
synode
)
thinketh
he
can
do
any
act
which
pleaseth
god
,
or
perteineth
to
eternal
life
▪
by
force
of
his
free
will
,
that
man
is
deceiued
with
an
heretical
spirit
,
not
vnderstanding
the
voice
of
god
when
he
saith
in
his
gospel
,
Ioan.
155.
Without
me
ye
can
do
nothing
(
that
is
good
.
)
Out
of
this
discourse
,
two
things
are
cleare
&
euident
;
the
one
,
that
our
first
parent
Adam
before
his
fal
,
might
by
force
of
his
free-wil
holpen
with
supernaturall
grace
,
make
free
election
aswel
of
good
as
of
euil
,
&
withal
put
that
his
free
choise
in
execution
:
thother
,
that
the
posterity
of
Adam
hath
free
wil
to
nothing
saue
to
sin
only
,
vntill
the
time
of
regeneration
.
The
first
obiection
.
There
is
no
consultation
,
as
saith
the
Philosopher
,
Ethi●
.
3.
cap.
5.
but
of
things
which
are
in
our
owne
power
;
and
yet
doth
euery
one
vse
consultations
,
in
those
things
which
he
goeth
about
.
Againe
,
there
must
be
some
immediate
cause
of
euery
act
,
and
that
can
not
be
God
,
because
God
is
not
the
cause
of
any
euill
.
Neither
can
the
cause
thereof
be
ascribed
either
to
nature
,
or
to
destinie
,
or
to
fortune
,
because
humane
actions
are
variable
,
and
with
the
intention
of
the
doer
.
Therefore
the
best
course
that
can
be
taken
with
him
that
denieth
mans
freewill
after
the
fall
of
Adam
,
is
this
;
to
wit
,
to
beate
him
like
a
stockfish
,
vntill
he
confesse
those
that
beate
him
to
haue
free
will
,
either
still
to
beate
him
,
or
to
cease
from
beating
.
For
if
one
should
deny
the
fire
to
be
hote
,
the
best
reason
against
him
,
were
to
cast
him
into
an
hot
ouen
or
burning
furnace
.
●eg●e●
.
de
vo●●●●tate
human●
,
cap.
3.
●
.
1.
〈◊〉
●
.
Thus
reasoneth
Veguerius
.
The
answere
.
I
say
first
,
that
I
willingly
graunt
,
both
Papists
and
other
reasonable
creatures
to
haue
free
will
,
in
morall
or
ciuill
acts
;
neither
do
I
thinke
him
vnworthy
of
strokes
,
that
will
obstinately
deny
the
same
.
I
say
secondly
,
that
mans
will
is
so
brought
into
bondage
and
thraldome
of
sinne
by
the
fall
of
Adam
,
as
man
before
his
regeneration
,
can
neither
do
nor
once
will
any
one
act
,
which
is
acceptable
in
Gods
fight
.
Note
well
the
second
obiection
,
with
the
answere
to
the
same
.
The
second
obiection
.
If
free
will
after
the
fall
of
Adam
,
can
not
make
election
as
well
of
good
as
of
euill
,
then
doeth
free
will
vtterly
lose
it
owne
nature
:
for
where
sinne
must
needes
be
chosen
of
necessitie
,
there
can
be
no
true
libertie
.
The
answere
.
I
answere
,
that
there
be
three
kinds
of
libertie
,
as
S.
Bernard
proueth
learnedly
,
in
a
peculiar
treatise
of
free
will
;
the
first
is
called
,
Bernard
.
de
〈◊〉
lib.
〈◊〉
.
Libertas
à
coactione
,
vi
,
vel
necessitate
;
Libertie
from
coaction
,
violence
,
or
necessitie
;
for
all
these
three
are
one
&
the
same
with
him
,
as
euery
one
that
readeth
him
seriously
will
perceiue
.
The
second
is
called
,
Libertas
à
peccato
;
liberty
from
sinne
.
The
third
is
called
,
Libertas
à
miseria
;
libertie
from
miserie
.
The
two
latter
liberties
,
from
sin
&
miserie
,
can
not
be
had
in
this
life
:
the
first
was
from
the
creation
,
is
at
this
present
,
and
shal
be
in
al
Adams
posteritie
world
without
end
.
For
such
is
the
essence
,
nature
,
&
formall
reason
of
will
,
that
it
cannot
be
coacted
,
or
inforced
.
The
reason
is
euident
,
The
formaliti●
of
free-will
.
because
it
implieth
contradiction
,
that
Wil
do
any
thing
,
which
it
is
coacted
,
or
enforced
to
do
.
For
when
we
do
any
thing
violently
,
we
doe
it
against
our
wil
,
&
not
with
our
wil.
If
this
were
not
so
,
the
angels
in
heauen
should
haue
no
free
wil
,
contrary
to
the
vniform
consent
of
all
learned
men
.
For
they
haue
no
more
freedome
in
heauen
to
sin
,
then
the
vnregenerate
haue
freedome
on
earth
to
do
wel
.
Further
then
this
,
it
would
follow
hereupon
,
that
the
angels
in
heauen
should
not
be
happy
.
For
what
happines
can
it
be
to
wil
&
do
by
coaction
,
that
which
they
wil
&
do
?
and
yet
it
is
certain
,
that
they
haue
freedom
only
to
do
wel
:
if
any
wil
hold
the
contrarie
,
he
must
likewise
hold
that
angels
in
heauen
may
sinne
;
and
consequently
,
that
they
may
be
damned
into
hel
fire
.
The
third
obiection
.
If
there
be
no
free-wil
to
do
good
before
regeneration
,
then
must
all
the
morall
good
deedes
of
infidels
be
sin
;
which
to
hold
is
most
absurd
.
For
,
to
serue
our
soueraigne
,
to
die
in
the
defence
of
our
countrey
,
to
honour
our
parents
,
to
feede
the
hungrie
,
to
cloathe
the
naked
,
and
such
like
,
which
the
infidels
do
,
cannot
but
be
good
acts
.
The
answer
.
I
answer
,
that
albeit
these
&
like
moral
deeds
be
indifferent
in
their
owne
nature
,
glorious
in
the
eyes
of
the
world
,
and
right
profitable
to
others
;
yet
are
they
meere
sins
in
the
doers
,
&
displeasant
in
Gods
sight
.
And
I
prooue
it
,
Heb.
11.
●
Rom.
1●
.
2
.
because
that
without
faith
God
cannot
be
pleased
,
as
the
apostle
witnesseth
.
Again
,
the
same
apostle
saith
,
that
whatsoeuer
is
not
of
faith
is
sin
,
and
so
euery
act
of
the
infidel
must
needs
be
sin
,
because
it
is
not
of
faith
.
Neither
wil
it
help
to
say
,
that
if
the
said
acts
of
infidels
be
not
good
,
yet
are
they
not
euil
.
For
as
their
great
popish
canonist
Nauarre
,
&
their
Romish
cardinal
Caietan
auouch
;
Na●arr
.
i●
〈◊〉
Caietan
ib●●
euery
act
in
indiuiduo
,
must
perforce
be
good
or
euil
:
&
the
reason
therof
is
euident
.
For
euery
act
must
either
be
referred
to
some
end
,
or
to
no
end
at
al
:
if
to
no
end
,
then
it
is
an
idle
act
,
and
wee
must
render
an
account
for
the
same
:
if
it
be
referred
to
any
other
end
then
to
God
,
it
is
flat
sin
;
bicause
as
the
apostle
saith
,
1.
Cor.
10.
●●
.
Colo●
.
3.
whatsoeuer
we
do
,
we
ought
to
do
it
for
Gods
glory
.
S.
Austen
in
his
f●urth
booke
against
Iulianus
the
Pelagian
handleth
this
question
so
learnedly
,
and
in
so
ample
and
perspicuous
maner
,
as
none
that
shal
reade
the
booke
with
iudgement
,
can
stand
any
longer
in
doubt
thereof
.
I
wil
cite
one
onely
periode
,
for
breuitie
sake
.
Thus
doth
he
write
;
Si
gentilis
,
inquis
,
August
.
contr.
Iu●ian
.
lib.
4.
cap.
3.
●om.
7.
p.
705.
nudum
operuerit
,
numquid
,
quod
non
est
ex
fide
,
peccatum
est
?
prorsus
in
quantum
non
est
ex
fide
,
peccatum
est
;
non
quòd
per
se
ipsum
factum
quod
est
nudum
operire
,
peccatum
est
,
sed
de
tali
opere
non
in
domino
gloriari
,
solus
impius
negat
esse
peccatum
.
If
an
infidell
,
saist
thou
,
shall
clothe
the
naked
,
is
such
an
act
sinne
,
because
it
is
not
of
faith
?
it
is
doubtlesse
sinne
,
in
that
it
is
not
of
faith
;
not
for
that
the
worke
it selfe
is
sinne
of
it
owne
nature
,
(
for
to
clothe
the
naked
of
it
owne
selfe
is
not
sin
,
)
but
to
clothe
the
naked
for
any
other
end
then
for
Gods
glorie
,
is
sinne
indeede
.
And
it
is
so
manifest
a
sinne
,
as
none
but
the
wicked
can
denie
it
to
be
sin
.
Thus
did
Saint
Austen
answere
the
Pelagians
then
,
and
thus
do
I
answere
the
papists
now
,
telling
them
that
they
are
become
Semipelagians
herein
.
The
replie
.
If
this
be
so
indeed
,
then
may
an
infidel
aswel
rebel
against
his
prince
,
as
truly
serue
his
prince
,
aswel
betray
his
country
,
as
die
in
defence
thereof
,
as
wel
rob
his
neighbour
,
as
relieue
him
,
and
so
in
the
rest
.
The
answere
.
I
answer
,
that
it
is
farre
otherwise
,
because
although
they
sin
in
so
doing
for
want
of
faith
in
Christ
Iesus
,
yet
shal
their
punishment
bee
so
much
more
tolerable
,
by
how
much
their
sinnes
are
the
lesse
.
Neither
is
this
answere
inuented
of
mine
owne
braine
,
but
long
sithence
framed
by
S.
Augustine
,
whose
words
are
these
;
August
.
contr.
〈…〉
.
4.
cap.
〈…〉
p●ope
〈◊〉
Sed
ad
hoc
eos
in
die
iudicij
cogitationes
suae
,
defendent
,
vt
tolerabilius
puniantur
;
quia
naturaliter
qua
legis
sunt
vtcunque
fecerunt
,
scriptum
habentes
in
cordibus
opus
legis
hactenus
,
vt
alijs
non
facerent
quod
perpeti
nollent
.
Hoc
tamen
peccantes
,
quòd
homines
sine
fide
non
ad
eum
finem
ista
opera
retulerunt
,
ad
quem
referre
debuerunt
.
Minus
enim
Fabritius
quam
Catilina
punietur
;
non
quia
iste
bonus
,
sed
quia
ille
magis
malus
;
&
minus
impius
quam
Catilina
Fabritius
,
non
veras
virtutes
habendo
,
sed
à
veris
virtutibus
non
plurimùm
deuiando
.
But
in
this
their
cogitations
shall
defend
them
in
the
day
of
iudgement
,
that
their
punishment
may
be
more
tolerable
,
because
they
haue
done
naturally
in
some
sort
,
those
things
that
pertained
to
the
law
;
All
in
hell
haue
not
the
same
torments
.
hauing
the
worke
of
the
lawe
so
deepely
written
in
their
hearts
,
that
they
did
so
to
others
,
as
they
wished
to
be
doone
vnto
themselues
.
Yet
they
committed
this
sinne
,
that
they
beeing
men
without
faith
,
did
not
referre
these
workes
to
that
end
,
to
which
they
should
haue
done
.
For
Fabritius
shal
be
more
gently
punished
then
Catiline
;
not
because
he
is
good
,
but
for
that
hee
is
not
so
bad
as
Catiline
;
neither
because
he
hath
true
vertues
,
but
for
that
he
is
not
so
farre
from
true
vertues
as
Catiline
.
The
fourth
obiection
.
It
is
cleare
by
the
testimonie
of
Moses
,
that
Cain
had
free
will
aswell
to
good
as
to
euill
;
The
answer
.
I
say
first
,
that
the
text
in
the
originall
speaketh
of
that
rule
,
which
Cain
had
ouer
his
brother
,
not
ouer
sinne
.
For
these
are
the
words
in
the
Hebrew
text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
thou
shalt
beare
rule
ouer
him
,
(
not
ouer
sin
:
)
for
in
the
Hebrew
the
word
sin
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
the
feminine
gender
,
and
the
pronounes
which
should
be
answerable
therunto
,
are
the
masculine
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
say
secondly
,
that
their
famous
linguist
Arias
Montpunc
;
translateth
it
,
(
in
eum
,
not
in
illud
;
ouer
him
,
not
ouer
it
)
because
the
varietie
of
the
gender
in
the
Hebrew
would
not
beare
it
.
I
say
thirdly
,
that
S.
Chrysostome
interpreteth
this
portion
of
scripture
,
not
of
freewil
,
but
of
that
dominion
which
Cain
being
the
elder
brother
and
first
begotten
,
had
ouer
his
yonger
brother
Abel
in
respect
of
his
birthright
:
these
are
his
wordes
;
Nam
hoc
de
fratris
subiectione
accipiendum
est
.
Infra
;
Mihi
enim
videtur
de
fratre
esse
dictum
.
Chrysost.
in
4.
cap.
Ge.
hom.
1
For
this
must
be
vnderstoode
of
the
subiection
of
his
brother
:
for
I
iudge
it
to
be
spoken
of
his
brother
.
I
say
fourthly
,
that
howsoeuer
this
place
of
scripture
be
vnderstoode
,
it
will
no
way
make
for
the
papists
.
For
first
,
the
wicked
haue
free-will
from
coaction
.
Secondly
,
they
haue
free-wil
in
morall
and
ciuill
acts
.
Thirdly
,
among
many
sinnes
,
they
may
make
free
choise
of
one
;
only
this
freedome
wanteth
,
that
they
can
neuer
make
election
of
good
,
vntill
they
be
regenerate
by
Gods
holy
spirit
.
The
fift
obiection
.
If
we
haue
not
free-will
to
do
well
,
then
do
we
sinne
of
necessitie
;
and
consequently
God
is
vniust
,
who
punisheth
vs
for
that
which
we
cannot
auoide
.
The
answer
.
I
say
first
,
that
God
is
not
vniust
,
though
he
punish
vs
for
that
which
we
cannot
auoide
:
for
infants
cannot
auoide
original
sinne
;
and
yet
may
they
iustly
be
damned
for
the
same
.
No
Papist
can
or
will
this
denie
.
I
say
secondly
with
saint
Austen
,
that
euerie
sinne
(
which
is
not
poena
peccati
)
is
so
voluntarie
,
as
if
it
be
not
voluntarie
,
it
is
no
sinne
at
all
.
I
say
thirdly
,
that
it
is
our
owne
fault
and
not
Gods
,
that
we
can
doe
no
good
,
but
sinne
.
And
because
the
necessitie
of
sinning
c●me
by
our selues
,
who
all
sinned
voluntarily
in
our
first
parent
Adam
,
we
are
iustly
punished
in
him
,
and
for
his
disobedience
:
for
he
receiued
grace
vpon
this
condition
,
that
if
he
kept
it
and
sinned
not
,
we
should
all
be
partakers
thereof
;
but
if
he
lost
it
by
disobedience
,
al
his
posteritie
should
loose
it
with
him
,
and
be
iustly
punished
for
the
same
.
The
reply
.
If
this
be
so
,
our
will
may
rather
be
called
bond-will
then
free-wil
;
because
al
the
freedome
we
haue
,
is
to
go
to
the
deuil
.
The
answer
.
I
say
first
,
that
our
will
before
our
regeneration
,
may
rightly
be
termed
the
wil
of
bondage
,
and
not
the
wil
of
freedom
.
I
say
secondly
,
that
it
is
stil
free
in
sundry
respects
,
&
that
I
wil
not
contend
for
the
name
,
so
the
trueth
be
granted
in
the
thing
.
The
second
conclusion
.
There
is
nothing
in
man
by
which
hee
may
bee
iustified
,
or
which
can
any
way
further
his
iustification
.
The
ancient
council
of
Aransica
proueth
this
conclusion
effectually
.
These
are
the
wordes
;
Conc.
〈…〉
19.
Natura
humana
,
etiamsi
in
illa
integritate
in
qua
est
condita
permaneret
,
nullo
modo
seipsam
creatore
suo
non
adiuuante
seruaret
.
Vnde
,
cùm
sine
gratia
Dei
salutem
non
possit
custod●re
quam
accepit
,
quomodo
sine
Dei
gratia
poterit
reparare
quod
perdidit
?
Man
,
although
he
had
continued
in
that
integrity
in
which
he
was
created
,
yet
could
he
not
haue
attained
saluation
,
without
the
help
of
his
creator
.
Wherefore
since
man
without
grace
,
could
not
retaine
that
felicity
which
he
had
once
receiued
;
how
can
he
without
grace
,
repaire
that
which
hee
hath
lost
?
In
these
words
we
see
cleerely
,
that
this
holy
council
condemnes
morall
preparatiues
,
&
merites
de
congruo
,
to
which
the
papists
trust
so
much
.
The
whole
scope
of
the
councill
is
nothing
else
,
but
onely
and
soly
to
perswade
man
,
that
he
cannot
so
much
as
to
thinke
one
good
thought
,
much
lesse
do
any
good
act
,
which
may
any
way
further
his
iustification
.
Can.
7.
vbi
sup.
And
in
the
7.
canon
,
it
doeth
precisely
condemne
that
actiue
concurrence
of
freewil
,
which
our
papists
in
the
late
council
of
Trent
,
require
of
necessitie
to
mans
iustification
.
S.
Austen
as
in
al
other
things
,
so
in
this
matter
vseth
a
large
&
lerned
discourse
in
his
epistle
against
Vitalis
:
Aug.
epist.
1●●
.
in
which
among
many
other
excellent
sentences
,
I
finde
these
finely
contriued
words
;
Quapropter
vt
in
Deum
credamus
,
&
piè
viuamus
,
non
volentis
neque
currentis
▪
sed
miserentis
est
Dei
;
non
quia
velle
non
debemus
&
currere
,
sed
quia
ipse
in
nobis
&
velle
operatur
&
currere
Vnde
&
ipse
D.
Iesus
credentes
à
non
credentibus
.i.
ab
irae
vasis
vasa
misericordiae
discernens
,
nemo
inquit
,
venit
ad
me
,
nisi
ei
datum
fuerit
à
patre
meo
.
Wherfore
that
we
beleeue
in
him
and
liue
godly
,
it
is
neither
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
god
that
sheweth
mercie
;
not
because
we
are
not
bound
to
will
&
run
,
but
because
he
worketh
in
vs
both
to
wil
&
to
run
.
Whereupon
our
Lord
Iesus
seuering
beleeuers
from
infidels
,
that
is
,
the
vessels
of
mercy
from
the
vessels
of
wrath
,
saith
that
none
can
come
to
him
,
Luc.
17.10
.
but
he
to
whom
it
is
giuen
of
his
father
.
Christ
himself
telles
vs
,
that
we
are
vnprofitable
seruants
,
euen
when
we
haue
done
the
best
we
can
.
And
yet
doubtles
wee
should
be
right
profitable
,
if
we
could
yeeld
anie
helpe
at
all
to
our
iustification
.
And
holy
Moses
saith
,
Gen.
6.
●
.
that
the
imaginations
of
our
hearts
are
euill
continually
:
But
sinne
and
corruption
can
be
no
meane
to
worke
mans
iustification
.
Wisely
therefore
saith
the
Apostle
,
that
it
is
God
which
worketh
in
vs
,
both
the
will
and
the
deede
,
●●ilip
.
2.13
.
euen
of
his
good
pleasure
(
not
for
any
merite
or
disposition
which
he
findeth
in
our selues
.
)
Again
in
another
place
;
Cor.
3.5
.
not
that
we
are
sufficient
of
our selues
,
to
think
any
thing
as
of
our selues
,
but
our
sufficiency
is
of
God
.
Again
;
the
natural
man
perceiueth
not
the
things
of
the
spirit
of
God
,
Cor.
2.14
.
for
they
are
foolishnes
vnto
him
;
neither
can
he
know
them
,
bicause
they
are
spiritually
discerned
.
●om.
8.7
.
Again
;
the
wisdome
of
the
flesh
is
enmitie
against
God
,
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeed
can
be
.
And
Christ
himself
saith
;
No
man
can
come
to
me
,
except
my
father
draw
him
.
Againe
in
an
other
place
;
Without
me
can
ye
doe
nothing
.
●an
.
6.44
.
By
which
testimonies
it
is
clear
,
●an
.
15.5
.
that
man
before
he
be
regenerate
,
hath
not
power
,
force
,
efficacy
,
or
faculty
to
do
good
,
or
once
to
consent
to
any
spiritual
act
.
The
third
conclusion
.
The
meritorious
cause
as
wel
of
saluation
as
of
iustification
,
is
Christ
Iesus
and
none
els
.
This
conclusion
wil
be
manifest
,
if
we
seriously
reuolue
in
our
minds
the
wonderful
mystery
of
mans
redemption
.
In
which
kind
of
holy
meditation
,
whosoeuer
shal
deuoutly
exercise
himselfe
;
that
man
doubtlesse
wil
espie
with
facilitie
,
these
foure
most
excellent
attributes
of
our
most
sweete
redeemer
;
to
wit
,
his
iustice
,
his
mercie
,
his
wisedome
,
his
loue
.
For
first
,
as
the
worthines
of
the
person
increaseth
,
so
doth
also
the
offence
against
the
saide
person
committed
.
Wherupon
it
commeth
,
that
a
reprochful
word
spoken
against
a
meane
priuate
person
,
is
in
respect
a
small
offence
;
when
it
is
spoken
against
a
magistrate
,
The
attribute
of
Gods
iustice
.
it
is
great●r
;
when
against
our
soueraigne
,
the
greatest
of
all
:
and
consequently
,
when
we
offend
God
,
whose
person
is
of
infinite
worthienes
,
our
offence
must
needes
be
infinite
,
howsoeuer
our
late
papists
flatter
themselues
in
their
venials
;
and
so
man
vncapable
of
euerie
infinite
action
,
cannot
possibly
yeeld
any
condigne
compensation
:
and
yet
god
of
his
iustice
cannot
pardon
sin
,
without
condigne
compensation
for
the
same
.
Behold
here
Gods
iustice
.
Secondly
,
in
rigor
of
iustice
the
partie
that
offendeth
,
is
bound
to
make
satisfaction
for
the
fault
,
The
attribute
of
Gods
mercie
.
neither
is
the
partie
offended
bound
to
accept
the
satisfaction
of
any
other
:
and
conseqently
God
was
not
bound
to
accept
his
sonnes
satisfaction
for
our
sinnes
,
though
it
were
most
sufficient
,
and
of
infinite
dignitie
.
In
this
Gods
mercie
shewed
it selfe
.
Thirdly
,
on
the
one
side
pure
God
could
not
satisfie
,
The
attribute
of
Gods
wisedome
.
though
he
were
of
infinit
dignitie
,
because
pure
God
is
impassible
;
on
the
other
side
,
pure
man
was
not
able
,
because
euerie
his
action
was
insufficient
,
as
of
which
no
one
amongst
al
could
be
infinite
;
God
therefore
appointed
his
onely
sonne
to
be
incarnate
,
to
ioyne
humanitie
with
diuinity
in
hypostatical
vnion
,
and
so
to
make
attonement
for
our
sinnes
.
For
as
man
hee
was
passible
,
and
as
God
he
was
able
to
giue
infinite
dignitie
to
his
passion
.
Wherein
we
may
beholde
Gods
diuine
wisedome
.
Fourthly
,
God
seeing
man
in
the
chaines
,
and
bondage
,
The
attribute
of
Gods
loue
.
and
thraldome
of
the
deuill
through
sin
,
and
hauing
tender
compassion
of
him
in
such
his
distresse
,
sent
his
owne
deare
sonne
to
set
him
at
libertie
again
;
and
this
he
did
of
meere
loue
,
without
all
merits
and
deserts
of
man
.
Ioan.
3.16
.
For
(
as
Christ
himselfe
saith
)
God
so
loued
the
world
that
he
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
life
euerlasting
.
All
(
saith
the
apostle
)
haue
sinned
,
Rom
3.23
,
24.
and
are
depriued
of
the
glorie
of
God
,
and
are
iustified
freely
by
his
grace
through
the
redemption
that
is
in
Christ
Iesus
.
Againe
in
another
place
,
Rom.
5.18
,
19.
As
by
the
offence
of
one
,
the
fault
came
on
al
men
to
condemnation
,
so
by
the
iustifying
of
one
,
the
benefit
abounded
towarde
all
men
to
the
iustification
of
life
.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
many
shall
be
made
righteous
.
This
is
the
stone
(
saith
Saint
Peter
)
which
the
builders
refused
,
Act.
4.11
.
which
is
become
the
head
of
the
corner
;
neither
is
there
saluation
in
any
other
:
for
among
men
there
is
giuen
none
other
name
vnder
heauen
,
whereby
wee
must
be
saued
.
Wee
haue
an
aduocate
with
the
father
(
saith
Saint
Iohn
)
euen
Iesus
Christ
the
iust
,
1.
Io.
2.1
,
2.
and
he
is
the
reconciliation
for
our
sinnes
.
Christ
redeemed
vs
(
saith
Saint
Paul
,
)
from
the
curse
of
the
lawe
,
Gal.
3.13
.
while
hee
was
made
a
curse
for
vs
.
Againe
in
another
place
,
In
whome
wee
haue
redemption
through
his
bloud
,
that
is
,
Col.
1.14
.
the
forgiuenesse
of
our
sinnes
.
Againe
,
Who
did
by
himselfe
purge
our
sinnes
,
Heb.
1.2
,
3.
and
sitteth
on
the
right
hand
of
maiestie
on
high
.
Againe
,
For
he
hath
made
him
to
be
sinne
for
vs
,
that
knew
no
sinne
,
2.
Cor.
5.21
that
we
should
be
made
the
righteousnes
of
God
in
him
.
Apoc.
7.14
.
These
(
saith
S.
Iohn
)
are
they
which
came
from
great
tribulation
,
&
washed
their
stoales
,
and
made
them
white
in
the
bloud
of
the
Lambe
.
Again
in
another
place
;
The
bloud
of
Iesus
Christ
doth
purge
vs
from
all
sin
.
●
.
Io.
1.8
.
I
,
euen
I
am
hee
(
saith
God
by
his
Prophet
)
that
blotteth
out
thine
infirmities
(
not
for
thy
deserts
,
●sa.
43.55
.
●sa.
53.5
.
but
)
for
mine
owne
sake
.
Againe
in
another
place
;
He
was
wounded
for
our
iniquities
,
hee
was
torne
in
peeces
for
our
offences
.
S.
Austen
shal
conclude
this
point
,
who
writeth
in
this
maner
.
Dominus
noster
Iesus
Christus
mori
venit
,
August
.
serm.
141
de
temp.
tom.
10.
peccare
non
venit
,
communicando
nobiscum
sine
culpa
poenam
,
&
culpam
soluit
&
poenam
.
Our
Lord
came
to
die
,
he
came
not
to
sin
;
communicating
paine
with
vs
without
sinne
,
he
loosed
both
sinne
,
and
the
paine
of
sinne
.
The
fourth
conclusion
.
The
mercie
of
God
is
the
efficient
cause
of
mans
iustification
,
and
Gods
glorie
the
finall
cause
of
the
same
.
Of
the
former
speaketh
S.
Paul
when
he
saith
;
〈◊〉
3.5
.
Not
by
the
works
of
righteousnesse
which
we
haue
done
,
but
according
to
his
mercie
hath
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
holy
ghost
.
Againe
in
another
place
,
the
same
Apostle
saith
;
Rom.
2.23
,
24.
that
al
haue
sinned
,
&
are
freely
iustified
by
his
grace
.
Againe
he
saith
;
Which
beleeue
in
him
that
raised
vp
Iesus
our
Lord
from
the
dead
.
Rom.
4.24
.
Ioan.
3.16
.
And
S.
Iohn
saith
,
that
God
of
his
meere
mercy
and
loue
gaue
his
only
son
for
the
redemption
of
the
world
.
Eph.
1.
●
,
●
.
Cor.
10.31
.
Of
the
latter
speaketh
the
apostle
when
he
saith
,
that
God
hath
made
vs
accepted
in
his
beloued
,
to
the
praise
of
his
glory
.
Again
in
another
place
;
whether
therfore
ye
eate
or
drink
,
or
whatsoeuer
ye
do
,
do
all
to
the
glory
of
God
;
As
if
he
had
said
,
ye
must
referre
al
your
thoughts
,
words
,
and
workes
,
to
Gods
glorie
,
because
ye
were
created
to
that
end
.
The
prophet
also
saith
;
Esa.
43.25
.
Esa.
48.11
.
I
,
euen
I
am
he
that
putteth
away
thine
iniquities
for
mine
own
sake
,
&
wil
not
remember
thy
sins
.
Againe
in
an
other
place
;
Surely
I
wil
not
giue
my
glory
to
any
other
.
But
doubtlesse
if
God
shoulde
iustifie
man
for
any
other
end
then
for
his
owne
glory
,
it
would
follow
thereupon
that
his
glorie
were
giuen
to
another
.
Prou.
16.
●
.
Yet
as
Salomon
saith
,
God
hath
made
al
things
for
his
own
sake
,
yea
euen
the
wicked
for
the
day
of
euil
.
The
formall
cause
of
mans
iustification
,
is
not
mans
owne
inherent
iustice
,
but
the
iustice
&
righteousnes
of
Christ
Iesus
.
This
conclusion
containeth
the
maine
point
of
a
mighty
controuersie
betweene
the
papists
&
vs
:
for
which
respect
,
I
wish
the
reader
to
marke
attentiuely
my
discourse
.
The
late
councel
holden
at
Trent
,
setteth
downe
the
opinion
of
the
papists
,
in
these
words
;
Demum
vnica
formalis
causa
est
iustiti●
dei
,
non
qua
ipse
iustus
est
,
sed
qua
nos
iustos
facit
.
To
conclude
,
Conc.
Trid.
se●●
.
6.
can.
7.
the
onely
formal
cause
is
the
iustice
of
God
,
not
that
with
which
himself
is
iust
,
but
with
which
he
maketh
vs
iust
.
This
decree
is
quite
contrarie
to
my
conclusion
,
&
they
learned
it
of
Aquinas
their
angelicall
doctour
,
whose
direction
they
followe
in
all
theologicall
questions
.
Thus
doth
Aquinas
write
;
Aquinas
12.
q.
111.
ar.
1.
ad
primum
.
Gratia
non
dicitur
facere
gratum
effectiuè
,
sed
formaliter
;
quia
per
hanc
homo
iustificatur
,
&
dignus
efficitur
vocari
Deo
gratus
secundum
illud
Colos.
1.
vers.
12.
dignos
nos
fecit
in
partem
sortis
fanctorum
in
lumine
.
Grace
doth
not
make
one
acceptable
effectiuely
,
but
formally
,
because
man
is
iustified
by
grace
,
and
is
made
worthie
to
be
accepted
of
god
,
according
to
that
which
the
ap●stle
saith
,
He
hath
made
vs
worthie
of
the
fellowship
of
saints
in
light
.
Thus
writeth
Aquinas
;
whose
opinion
being
once
confuted
,
al
other
papists
shal
be
confuted
in
him
.
I
therfore
say
first
,
that
Aquinas
was
deceiued
with
the
popish
vulgar
latin
translation
called
vulgata
editio
,
which
for
al
that
,
Coloss.
1.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Giuing
thanks
to
god
euen
the
father
,
who
hath
made
vs
meete
to
be
partakers
of
the
inheritance
of
the
saints
in
light
.
I
say
secondly
,
that
since
his
foundation
was
a
false
translation
,
his
conclusion
inferred
thereupon
,
must
of
necessitie
bee
false
also
.
And
therefore
wee
may
not
reade
as
Aquinas
did
,
(
who
hath
made
vs
worthie
,
Their
owne
linguist
is
again●●
them
.
but
)
who
hath
made
vs
meete
or
fitte
for
the
fellowshippe
of
Saintes
;
)
and
so
their
owne
linquist
Arias
Montanus
doth
interpret
it
,
to
their
confusion
.
And
because
the
verie
life
of
this
question
standeth
wholly
in
this
,
if
there
be
any
forme
or
qualitie
inherent
in
man
,
by
which
hee
is
worthy
of
glory
and
eternall
life
;
I
will
prooue
pithily
and
succinctly
,
that
man
neither
hath
in
him
,
nor
can
haue
any
such
qualitie
at
all
;
but
that
the
formall
cause
of
mans
iustification
is
in
Christ
Iesus
,
not
in
himselfe
.
The
first
argument
.
The
1.
argument
.
No
infinite
accident
can
be
in
any
finite
subiect
;
but
the
grace
of
iustification
is
infinite
,
Ergo
it
cannot
be
in
man
a
finite
subiect
.
The
argument
is
in
forme
,
the
proposition
is
graunted
of
all
,
as
well
Philosophers
as
Diuines
;
and
the
assumtion
is
manifest
,
because
the
transgression
was
infinite
,
as
is
prooued
in
the
third
conclusion
.
The
second
argument
.
argument
.
Being
iustified
freely
by
his
grace
(
saith
the
Apostle
;
)
thorough
redemption
which
is
in
Christ
Iesus
.
Where
we
must
obserue
first
,
The
3.
argument
.
argument
.
Being
therfore
iustified
by
faith
,
we
haue
peace
with
God
through
our
Lord
Iesus
Christ
,
The
4.
argument
.
Not
hauing
mine
owne
righteousnesse
,
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
argument
Phil.
3.
v.
9.
euen
the
righteousnesse
which
is
of
God
through
faith
.
In
which
wordes
the
Apostle
teacheth
vs
two
thinges
;
First
,
that
the
formal
cause
of
our
iustification
is
not
our
owne
,
in
these
wordes
,
(
not
hauing
mine
owne
righteousnesse
;
)
for
if
our
iustice
or
righteousnesse
were
inherent
in
our selues
,
it
should
be
our
owne
.
Secondly
,
that
our
iustice
is
through
faith
,
and
in
faith
;
and
consequently
,
that
the
formall
iustice
of
the
papists
,
is
not
that
true
christian
iustice
whereof
Saint
Paul
speaketh
:
for
they
say
,
that
charitie
which
is
the
chiefest
part
of
their
formall
inherent
iustice
,
is
neither
through
faith
,
nor
in
faith
,
but
aboue
faith
,
and
the
forme
of
faith
.
The
fift
argument
.
He
that
knewe
no
sinne
,
suffered
the
paine
due
for
sinne
for
our
sakes
,
that
wee
might
be
made
the
iustice
of
God
in
him
.
argument
.
In
which
wordes
the
apostle
teacheth
vs
two
thinges
;
First
,
The
6.
argument
.
For
they
being
ignorant
of
the
righteousnesse
of
God
,
argument
.
and
going
about
to
stablishe
their
owne
righteousnesse
,
haue
not
submitted
themselues
to
the
righteousnesse
of
God
.
The
5.
conclusion
.
Man
is
iustified
by
sole
and
only
faith
;
that
is
to
say
,
faith
onely
is
the
instrument
,
by
which
man
applieth
to
himselfe
,
the
righteousnesse
of
God
in
Christ
Iesus
.
The
true
meaning
of
this
sentence
,
sole
faith
doth
iustifie
.
This
conclusion
containeth
three
thinges
;
First
,
that
Gods
righteousnesse
is
that
iustice
which
we
present
for
our
iustification
.
Secondly
,
that
it
is
ours
for
the
merites
of
Christ
Iesus
.
Thirdly
,
that
we
apprehend
and
take
hold
vpon
it
,
by
faith
only
;
and
so
we
haue
the
explication
,
howe
sole
faith
doth
iustifie
.
Which
because
the
papistes
so
bitterly
impugne
,
I
will
prooue
it
both
by
the
scriptures
and
the
fathers
.
If
Abraham
(
saith
S.
Paule
)
were
iustified
by
works
,
●om.
4.
v.
●
.
●
.
he
hath
wherin
to
reioyce
,
but
not
with
God
.
For
what
saith
the
Scripture
?
Abraham
beleeued
God
,
and
it
was
counted
to
him
for
righteousnesse
.
Thus
saith
the
Apostle
.
Out
of
which
wordes
I
note
first
,
that
workes
did
not
iustifie
Abraham
before
God
.
I
note
secondly
,
that
that
iustice
by
which
man
standeth
cleere
before
God
,
is
only
imputatiue
,
and
not
really
inherent
in
himselfe
.
Which
imputatiue
iustice
,
the
Apostle
doth
often
inculcate
in
this
chapter
,
the
fourth
to
the
Romaines
.
I
note
thirdly
,
that
faith
is
counted
our
righteousnesse
.
Which
the
apostle
expresseth
more
liuely
in
the
fift
verse
;
But
to
him
that
worketh
not
(
saith
hee
)
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
〈◊〉
.
4.
v.
3.
his
faith
is
counted
for
righteousnesse
.
Loe
,
not
the
worker
,
but
the
beleeuer
is
iustified
,
and
that
by
imputation
.
The
same
apostle
after
a
long
discourse
,
to
prooue
that
a
man
is
iustified
by
faith
onely
,
Rom.
3.
v.
28.
in
another
place
addeth
these
words
;
We
therfore
think
that
a
man
is
iustified
by
faith
,
without
the
workes
of
the
law
.
Loe
,
the
holy
apostle
,
after
a
long
disputation
,
which
is
implied
in
the
worde
(
therefore
,
)
concludeth
,
that
we
are
iustified
by
faith
without
works
.
As
if
he
had
said
;
sole
faith
,
only
faith
,
or
faith
without
works
doth
iustifie
,
albeit
the
papistes
cannot
,
or
will
not
it
see
.
This
whole
processe
is
confirmed
,
by
the
vniforme
testimonies
of
the
auncient
fathers
,
who
all
ascribe
our
iustification
to
sole
faith
.
S.
Ambrose
hath
these
wordes
,
Iustificati
sunt
gratis
,
quia
nihil
operantes
,
neque
vicena
reddentes
,
sola
fide
iustificati
sunt
dono
Dei
.
Ambros.
in
3.
cap.
ad
Rom.
paulo
ante
finem
.
cap.
4.
cap.
9.
ad
Rom
,
●
They
are
iustified
freely
,
because
they
neither
doing
any
worke
,
nor
making
any
compensation
,
are
iustified
by
sole
faith
through
the
grace
of
God
.
The
like
sayinges
hee
hath
in
sundry
other
places
.
S.
Chrysostome
hath
these
wordes
;
Vnum
hoc
tantummodo
donum
Deo
obtulimus
,
Chrysost.
hom.
1●
ad
Rom.
〈◊〉
med.
quod
futura
nobis
promittenti
credimus
,
atque
hac
solum
via
seruati
sumus
.
This
one
only
gift
do
we
present
to
God
,
that
we
beleeue
him
when
he
promiseth
vs
future
giftes
,
and
by
this
only
way
are
we
saued
.
Againe
in
another
place
he
writeth
thus
;
Aut
fidem
dicit
,
decretum
illam
vocans
.
Ex
sola
quippe
fide
nos
saluauit
.
Chrysost.
hom.
5.
ad
Ephes
,
Or
hee
meaneth
faith
,
calling
it
the
decree
.
For
by
only
faith
hath
he
saued
vs
.
S.
Hilarie
hath
these
wordes
;
Mouet
scribas
remissum
ab
homine
peccatum
;
Hilarius
in
Ma●●
▪
Can.
8.
hominem
enim
tantum
in
Iesu
Christo
contuebantur
,
&
remissum
ab
eo
quod
lex
laxare
non
poterat
.
Fides
enim
sola
iustificat
.
It
vexeth
the
Scribes
,
that
man
forgiueth
sinnes
,
for
they
onely
considered
Christ
Iesus
to
be
man
,
and
that
he
forgaue
that
which
the
law
could
not
doe
.
For
sole
faith
doth
iustifie
.
S.
Basill
hath
these
words
;
Basiliu●
de
hu●●
tom.
1.
Nam
ea
demum
perfecta
&
omnimodae
gloriatio
est
in
Deo
,
quando
neque
propter
suam
ipsius
quis
extollitur
iustitiam
,
sed
agnoscit
se
quidem
verae
destitui
iustitia
,
verùm
sola
in
Christum
fide
iustificatum
esse
.
For
that
is
the
perfite
ioy
&
al
maner
of
comfort
we
haue
in
God
,
when
no
man
is
puffed
vp
by
reason
of
his
owne
righteousnesse
,
but
acknowledgeth
himselfe
to
be
destitute
of
true
iustice
in
deed
,
and
seeketh
to
be
iustified
by
sole
faith
in
Christ
.
Origen
writeth
in
this
maner
;
Dicit
sufficere
solius
fidei
iustificationem
,
ita
vt
credens
quis
tantummodo
iustificetur
,
Orig.
ad
Rom.
cap.
3.
non
proc
.
a
fine
.
etiamsi
nihil
ab
eo
operis
fuerit
expletum
.
He
saith
,
that
the
iustification
of
sole
faith
is
sufficient
,
so
as
a
man
may
be
iustified
,
if
he
only
beleeue
,
although
hee
doe
no
workes
at
all
.
And
the
same
Origen
prooueth
in
the
same
place
,
by
a
long
and
learned
discourse
;
that
wee
are
iustified
by
sole
faith
,
and
not
by
workes
.
S.
Austen
is
plaine
in
this
point
,
who
writeth
in
this
maner
,
Opus
autem
fidei
ipsa
dilectio
est
:
And
charitie
it selfe
is
the
worke
of
faith
.
What
plainer
testimonie
can
be
had
?
what
papist
can
inuent
any
solution
for
the
same
?
who
but
mad
men
will
not
yeeld
thereunto
?
August
.
in
Epist.
Ioann
.
tract
.
10.
in
initio
.
The
6.
conclusion
.
The
good
works
of
the
regenerate
,
do
neither
merite
grace
in
this
life
,
nor
glory
in
the
world
to
come
.
This
conclusion
is
against
a
graund
and
mightie
article
in
popishe
doctrine
,
but
I
will
prooue
it
by
strong
and
irrefragable
reasons
.
S.
Paul
writeth
to
the
Romaines
,
in
these
wordes
;
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
,
The
first
reason
.
Rom.
8.18
.
which
shal
be
shewed
vnto
vs
.
The
workes
of
the
regenerate
(
saith
S.
Paul
,
as
ye
see
)
are
not
worthy
of
heauen
.
They
cannot
therefore
(
say
I
)
merite
heauen
,
because
(
as
the
papists
themselues
doe
graunt
)
to
merite
heauen
,
and
to
be
worthy
of
heauen
,
is
all
one
;
the
difference
is
onely
in
wordes
,
not
in
sense
.
The
papists
perceiuing
the
force
of
this
argument
,
vse
this
seely
euasion
:
A
friuolous
distinction
of
the
Papists
.
although
(
say
they
)
the
actions
of
man
be
not
worthie
of
heauen
,
neither
merite
grace
,
as
they
proceed
from
mans
free-will
;
yet
are
they
worthie
of
heauen
and
meritorious
,
as
they
proceede
from
the
holy
ghost
.
But
this
is
a
friuolous
,
childish
,
and
miserable
shift
,
onely
inuented
by
the
suggestion
of
Satan
,
to
seduce
simple
soules
.
For
first
,
our
workes
are
only
ours
,
as
they
proceed
of
,
and
from
our selues
.
Secondly
,
when
the
holy
ghost
and
man
worke
both
one
and
the
same
work
,
that
which
the
holy
Ghost
doth
,
can
no
more
be
deemed
mans
act
,
then
that
which
man
doth
,
can
be
deemed
Gods
act
;
&
yet
so
it
is
,
that
that
which
man
doth
cannot
be
deemed
Gods
;
Ergo
,
neither
that
which
God
doth
,
can
be
deemed
mans
.
The
assumption
,
wherein
resteth
the
difficultie
if
there
be
any
at
all
,
is
manifest
by
mans
sinfull
actions
.
For
the
most
cruell
act
that
can
be
imagined
,
is
not
done
without
the
concourse
of
the
holy
ghost
,
as
all
learned
papistes
doe
,
and
must
confesse
.
Neuerthelesse
mans
sinfull
actes
are
so
farre
from
being
Gods
actes
,
as
the
deformities
and
irregularities
thereof
be
onely
mans
,
and
neuer
Gods
;
and
yet
doth
God
concurre
more
effectually
to
those
wicked
acts
,
in
that
he
is
the
principall
agent
of
the
real
and
positiue
entities
thereof
,
then
man
doth
or
can
concurre
to
any
act
of
Gods
,
that
is
,
to
any
good
act
himselfe
doth
.
Note
well
,
for
God
is
the
creator
of
the
diuell
,
as
he
is
an
angel
,
but
not
as
hee
is
such
an
aungell
:
and
euen
so
is
God
the
authour
of
mans
acts
,
as
they
be
acts
,
but
not
as
such
acts
.
This
place
of
the
Apostle
is
handled
more
at
large
,
in
my
book
of
Motiues
.
I
my self
(
saith
the
Apostle
)
in
my
mind
serue
the
law
of
god
,
The
second
reso●
Rom.
7.25
.
but
in
my
flesh
the
law
of
sin
.
Out
of
which
words
I
note
first
,
that
Saint
Paul
speaketh
of
the
regenerate
throughout
this
whole
chapter
,
because
hee
nameth
himselfe
,
who
was
Gods
chosen
and
elect
vessel
.
For
which
respect
and
the
like
expressed
in
this
seauenth
chapter
to
the
Romaines
,
S.
Austen
changed
his
opinion
,
Aug.
li.
1.
retract
.
cap.
22.
p.
23.
and
granted
the
apostle
to
speake
here
of
the
regenerate
.
I
note
secondly
,
that
the
elect
&
regenerate
do
serue
the
law
of
sinne
.
I
note
thirdly
,
that
the
best
liuers
are
so
far
from
meriting
grace
of
glorie
;
that
they
deserue
(
in
rigour
of
iustice
)
eternal
death
,
because
death
is
the
rewarde
of
sinne
.
Which
for
that
Saint
Augustine
coulde
not
well
digest
at
the
first
,
Rom.
6.
v.
23.
he
thoght
that
S.
Pauls
words
in
this
chapter
,
were
to
be
vnderstoode
of
the
reprobate
,
and
not
of
the
elect
and
godly
sort
;
but
after
he
had
pondered
the
text
deeply
,
he
altered
his
opinion
.
This
is
confirmed
in
these
words
of
the
selfe
same
chapter
,
Rom.
7.23
.
The
first
conf●●●mation
.
but
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
mind
,
leading
me
captiue
vnto
the
law
of
sin
,
which
is
in
my
members
.
By
these
words
of
Paul
it
is
euident
,
that
albeit
he
were
the
childe
of
God
,
yet
could
he
not
merite
any
thing
in
Gods
sight
,
but
rather
in
rigor
of
iustice
prouoke
his
heauy
displeasure
against
him
.
For
where
or
what
could
be
his
merite
,
who
was
prisoner
to
the
law
of
sinne
?
Againe
it
is
confirmed
in
these
words
;
Rom.
7.19
.
The
second
confirmation
.
Rom.
6.23
.
For
I
doe
not
the
good
thing
which
I
would
,
but
the
euill
which
I
would
not
,
that
doe
I.
Thus
sai●h
saint
Paul
,
and
doubtlesse
since
hee
did
the
euill
which
he
would
not
,
he
sinned
though
he
were
regenerate
;
and
because
he
sinned
he
was
worthie
of
condemnation
,
for
that
death
is
the
stipend
of
sinne
.
Againe
it
is
confirmed
in
these
words
;
For
the
law
is
spirituall
,
but
I
am
carnal
sould
vnder
sinne
.
Rom.
7.14
.
The
third
confirmation
.
Thus
saith
S.
Paul
of
himselfe
,
and
yet
is
it
true
,
that
one
vnder
sin
can
merit
nothing
,
saue
hel
fire
and
eternal
paine
.
Againe
it
is
confirmed
in
these
words
;
Nowe
if
I
do
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
mee
.
Rom.
7.
●0
.
Thus
saith
Saint
Paul
of
himselfe
,
and
yet
because
sin
abode
in
him
,
and
did
that
that
was
offensiue
in
gods
sight
,
he
could
neither
merite
grace
nor
eternal
life
,
as
is
already
proued
.
The
fourth
confirmation
.
Further
then
this
,
no
man
liueth
without
sinne
,
(
as
the
papists
grant
)
and
yet
is
euerie
sinne
mortall
,
as
I
haue
prooued
elsewhere
.
The
first
obiection
.
Saint
Paul
speaketh
of
originall
concupiscence
,
which
remaineth
euen
in
the
regenerate
after
baptisme
,
but
is
no
sinne
at
all
.
For
he
onely
calleth
it
sinne
,
because
it
prouoketh
a
man
to
sin
,
as
a
mans
writing
is
called
his
hand
,
for
that
it
is
written
with
his
hand
:
which
exposition
S.
Austen
approueth
in
sundrie
places
of
his
works
.
The
answere
.
I
say
first
,
that
to
say
against
the
flat
text
of
scripture
without
scripture
,
is
no
reason
at
all
.
I
say
secondly
,
that
S.
Paul
doth
not
onely
call
concupiscence
sin
,
but
he
proueth
it
by
many
reasons
.
For
first
,
it
striueth
against
the
law
of
the
minde
.
Againe
,
it
leadeth
one
captiue
into
the
law
of
sinne
:
thirdly
,
it
doth
that
which
is
not
good
,
but
euil
.
I
say
thirdly
,
that
Saint
Austen
doth
vndoubtedly
iudge
it
to
be
sin
;
neither
shal
any
papist
in
the
world
,
euer
be
able
to
proue
the
contrarie
,
howsoeuer
they
bare
the
world
in
hand
.
I
wil
onely
alleage
a
few
places
out
of
S.
Austen
,
&
make
effectuall
application
of
the
same
;
to
which
when
anie
either
Rhemist
or
Romist
shall
answere
sufficiently
,
I
promise
to
become
his
bondman
.
The
first
place
of
Austen
.
Concupiscentia
carnis
aduersus
quam
bonus
concupiscit
spiritus
,
Aug.
contr.
Iuli●n
.
lib.
5.
cap.
3.
tom.
7.
&
peccatum
est
▪
quia
inest
illi
inobedientia
contra
dominatum
mentis
;
&
poena
peccati
est
,
quia
reddita
est
meritis
inobedientis
;
&
causa
peccata
est
,
defectione
consentientis
,
vel
contagione
nascentis
.
The
concupiscence
of
the
flesh
,
against
which
the
good
spirit
striueth
,
is
sinne
,
because
it
is
disobedient
against
the
dominion
of
the
mind
;
and
it
is
the
punishment
of
sin
,
bicause
it
is
inflicted
for
the
deserts
of
disobedient
(
Adam
;
)
and
it
is
the
cause
of
sinne
either
by
the
default
of
him
that
consenteth
,
or
by
the
contagion
of
the
child
that
is
borne
.
Thus
saith
S.
Austen
.
In
which
words
he
expresseth
three
things
precisely
;
first
,
that
concupiscence
in
the
regenerate
is
the
paine
or
punishment
of
sinne
;
secondly
,
that
it
is
the
cause
of
sinne
;
thirdly
,
that
it
is
sin
it selfe
:
which
three
he
doth
not
only
distinguish
,
but
withall
hee
yeeldeth
seueral
reasons
for
the
same
.
And
therfore
most
impudent
are
the
papists
,
who
auouch
with
open
mouthes
that
saint
Austen
onely
calleth
it
sin
,
because
it
is
the
cause
of
sinne
.
The
second
place
of
Saint
Austen
Neque
enim
nulla
est
iniquitas
,
Aug.
con●
.
Iulian.
lib.
6.
ca.
8.
tom
.
7
cum
in
vno
homine
vel
superiora
inferioribus
tur
piter
seruiunt
;
vel
inferiora
superioribus
contumaciter
reluctantur
,
etiamsi
vincere
non
sinantur
.
For
it
is
some
iniquitie
,
when
in
one
man
either
the
superiour
parts
shamefully
serue
the
inferiour
;
or
the
inferiour
parts
stubbornly
striue
against
the
superiour
,
although
they
be
not
suffered
to
preuaile
.
Thus
saith
S.
Austen
:
whose
words
are
so
plaine
,
as
the
papists
can
not
possibly
inuent
any
euasion
at
all
.
For
hee
saith
in
expresse
tearmes
,
that
the
rebellion
,
which
is
betweene
the
flesh
and
the
spirit
is
sinne
,
euen
when
it
is
resisted
and
cannot
preuaile
:
at
which
time
and
in
which
respect
,
the
papists
wil
haue
it
to
be
merite
and
no
sinne
at
all
.
The
third
place
of
Saint
Austen
.
Virtus
est
charitas
,
qua
id
quod
diligendum
est
diligitur
;
August
.
epist.
29.
ad
Hier.
tom.
2.
haec
in
alijs
maior
,
in
alijs
minor
,
in
alijs
nulla
est
,
plenissima
vero
quae
iam
non
possit
augeri
,
quamdiu
hic
homo
viuit
,
est
in
nemine
;
quamdiu
autem
augeri
potest
,
profecto
illud
quod
minus
est
quam
debet
,
ex
vitio
est
.
Ex
quo
vitio
non
est
iustus
in
terra
qui
faciat
bonum
,
&
non
peccet
.
3.
Reg.
8.
Psalm.
142.
1.
Ioan.
1.
Matth.
6
,
Ex
quo
vitio
non
iustificabitur
in
conspectu
Dei
omnis
viuens
.
Propter
quod
vitium
▪
si
dixerimus
quia
peccatum
non
habemus
,
nosmetipsos
seducimus
,
&
veretas
in
nobis
non
est
.
Propter
quodetiam
quantumlibet
profecerimus
,
necessarium
est
nobis
dicere
;
dimitte
nobis
debita
nostra
,
cum
iam
omnia
in
baptismo
dicta
,
facta
,
cogitata
,
dimissa
sint
.
Charitie
is
a
vertue
,
with
which
we
loue
that
that
ought
to
be
loued
.
This
in
some
is
more
,
in
other
lesse
,
in
others
none
at
all
;
but
the
perfect
charitie
which
can
not
bee
increased
while
a
man
here
liueth
,
is
found
in
none
;
so
long
as
it
can
be
increased
,
that
doubtlesse
which
is
lesse
then
it
shoulde
bee
,
proceedeth
of
sinne
,
by
reason
of
which
sin
,
there
is
not
one
iust
vpon
earth
,
that
doth
good
and
sinneth
not
;
by
reason
of
which
vice
,
none
liuing
can
be
iustified
in
Gods
sight
;
by
reason
of
which
vice
,
if
we
say
we
haue
no
sin
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
;
Concupiscence
is
sinne
in
the
regenerate
.
by
reason
of
which
sin
,
how
much
soeuer
we
profit
,
yet
must
we
say
of
necessitie
,
Forgiue
vs
our
trespasses
,
euen
after
that
al
our
thoughts
,
words
and
works
,
are
forgiuen
in
baptisme
.
Thus
saith
saint
Austen
.
Out
of
whose
most
golden
words
,
I
note
sundrie
things
,
to
the
euerlasting
confusion
of
all
impenitent
papists
.
For
first
,
Saint
Austen
saith
,
that
no
man
can
haue
charity
in
that
perfite
degree
,
which
the
law
requireth
.
Secondly
,
that
the
want
thereof
proceedeth
of
this
concupiscence
.
Thirdly
,
that
by
reason
of
this
concupiscence
,
euerie
man
is
a
sinner
.
Fourthly
,
that
by
reason
therof
,
none
liuing
can
be
iustified
in
Gods
sight
.
Fiftly
that
by
reason
thereof
,
whosoeuer
saith
he
hath
no
sinne
,
is
a
flat
lyer
.
Sixtly
,
that
how
vertuously
soeuer
we
liue
,
yet
must
we
desire
God
to
forgiue
vs
our
sinnes
,
by
reason
of
this
concupiscence
.
Seauenthly
,
that
wee
must
thus
pray
,
euen
after
all
sinnes
be
forgiuen
vs
in
our
baptisme
.
The
fourth
place
of
Saint
Austen
.
August
.
de
nupt.
&
concupisc
.
lib.
1
cap.
25.
tom.
7.
Si
in
parente
baptizato
potest
&
esse
,
&
peccatum
non
esse
,
cur
eadem
ipsa
in
prole
peccatum
est
?
Adhaec
respondetur
,
dimitti
concupiscentiam
carnis
in
baptismo
non
vt
non
sit
,
sed
vt
in
peccatum
non
imputetur
.
If
it
be
demanded
,
how
concupiscence
can
be
without
sinne
in
the
parent
that
is
baptised
,
and
yet
be
sinne
in
the
childe
;
I
answere
that
concupiscence
is
forgiuen
in
baptisme
,
yet
not
so
that
it
remaineth
not
still
,
but
that
it
be
not
imputed
for
sinne
.
Thus
saith
Saint
Austen
,
in
which
words
he
sheweth
plainely
,
that
concupiscence
remaineth
as
well
in
the
baptised
parent
,
as
in
the
vnbaptised
childe
;
yet
with
this
difference
,
that
it
is
sinne
in
the
parent
,
though
not
for
sinne
imputed
;
but
in
the
child
it
is
both
sinne
,
and
so
reputed
.
The
fift
place
of
Saint
Austen
.
August
.
de
nupt.
〈◊〉
concupisc
.
lib.
1
cap.
29.
tom
7.
Ideo
apostolus
non
ait
facere
bonum
sibi
non
adiacere
sed
perficere
.
Multum●n
,
boni
facit
,
qui
facit
quod
scriptum
est
,
postconcupiscentias
tuas
non
eas
;
sed
non
perficit
,
quia
non
implet
quod
scriptum
est
,
non
concupisces
.
The
Apostle
therefore
saith
not
,
that
he
hath
not
power
to
do
good
,
but
that
he
can
not
perfect
that
which
is
good
.
For
he
doth
great
good
,
Ecclesiast.
cap.
18
30.
Exod.
20.17
.
who
doth
that
which
is
written
,
follow
not
thy
lustes
;
but
he
doth
not
perfect
his
well
doing
,
because
he
fulfilleth
not
that
which
is
written
,
Thou
shalt
not
lust
.
Thus
saith
S.
Austen
.
Out
of
whose
words
I
note
first
,
that
S.
Austen
speaketh
these
words
of
the
regenerate
,
for
they
onely
can
do
good
,
as
is
already
prooued
.
I
note
secondly
,
that
though
the
regenerate
can
do
good
,
and
striue
against
lust
;
yet
can
they
not
do
that
good
so
perfectly
,
but
it
is
alwayes
annexed
to
sinne
,
and
chayned
with
it
,
as
with
an
heauie
yokefellow
.
I
note
thirdly
,
(
and
I
wish
the
reader
to
marke
well
my
words
)
that
the
tenth
commaundement
(
which
is
,
Marke
well
this
illation
:
for
it
striketh
the
papists
dead
.
thou
shalt
not
lust
)
prohibiteth
not
onely
actuall
lust
done
with
consent
,
but
also
originall
lust
without
consent
;
and
consequently
,
that
concupiscence
remayning
in
the
regenerate
,
is
sinne
properly
and
formally
.
I
prooue
it
,
because
S.
Paule
could
not
performe
this
precept
,
as
S.
Austen
truely
and
learnedly
obserued
:
and
yet
concerning
actuall
consent
,
S.
Paule
was
free
and
innocent
,
as
who
fought
mightely
against
his
concupiscence
,
and
would
in
no
wise
yeeld
vnto
the
same
.
He
was
therefore
guiltie
by
reason
of
originall
concupiscence
,
which
abode
in
him
against
his
will
.
Rom.
7.18
,
●●
,
20.
To
will
is
present
with
me
(
sayth
S.
Paule
)
but
I
finde
no
meanes
to
perfourme
that
which
is
good
,
for
I
do
not
the
good
thing
which
I
would
,
but
the
euill
which
I
would
not
,
that
do
I.
Now
if
I
do
that
I
would
not
,
it
is
no
more
I
that
do
it
,
but
the
sinne
that
dwelleth
in
me
.
Loe
,
the
holy
Apostle
confesseth
plainely
,
that
he
sinneth
against
his
will
,
and
that
by
reason
of
originall
concupiscence
,
which
remayned
in
him
after
Baptisme
.
S.
Austen
singeth
the
same
song
,
and
yet
our
Papists
will
not
haue
it
sinne
:
and
why
?
because
forsooth
,
it
ouerthroweth
their
holy
iustifications
,
their
inherent
purities
,
their
condigne
merites
,
their
mutuall
satisfactions
,
and
their
pharisaicall
supererogations
.
And
yet
Petrus
Lombardus
their
worthie
maister
of
Sentences
(
whose
booke
to
this
day
is
publikely
read
in
their
schooles
of
Diuinity
)
vtterly
condemneth
their
hereticall
doctrine
in
this
point
:
Lombard
.
lib.
3.
●nt
.
dist.
19.
these
are
his
expresse
words
.
Secundum
animas
vero
iam
redempti
sumus
ex
parte
,
non
ex
toto
,
àculpa
,
non
à
poena
;
nec
omninò
à
culpa
:
non
enim
ab
ea
sic
redempti
sumus
vt
non
sit
,
sed
vt
non
dominetur
.
But
touching
our
soules
we
are
redeemed
in
part
,
not
wholy
,
from
the
fault
,
not
from
the
paine
,
Now
ye
papists
,
either
recant
your
doctrine
,
or
else
crie
fire
and
●agot
for
your
maister
.
neither
wholy
from
the
(
sinne
or
)
fault
.
For
we
are
not
so
redeemed
from
it
,
that
it
be
not
(
in
vs
,
)
but
that
it
rule
not
(
ouer
vs
.
)
Thus
writeth
the
venerable
popish
master
,
our
reuerend
father
Lombarde
:
out
of
whose
words
wee
may
gather
with
facility
,
so
much
as
wil
serue
our
turn
against
al
papists
.
For
first
,
he
saith
that
we
are
redemed
in
part
,
but
not
in
al.
Peruse
the
8.
conclusion
in
the
answere
to
the
last
replie
of
the
fift
obiection
.
Secondly
,
that
we
are
not
wholy
redeemed
from
sin
.
Thirdly
,
he
telleth
vs
how
and
in
what
maner
we
be
redeemed
from
sin
;
to
wit
,
that
albeit
sin
stil
remaine
in
vs
,
yet
hath
it
not
such
dominion
ouer
vs
,
as
it
can
enforce
vs
to
consent
thereunto
.
The
second
obiection
.
The
answer
.
I
answere
that
concupiscence
as
wel
as
other
sinnes
,
is
apt
of
it
owne
nature
to
condemne
vs
,
but
God
of
his
mercie
doth
neither
impute
it
nor
other
sinnes
of
humane
frailtie
vnto
the
faithfull
,
for
the
merits
of
Christ
Iesus
.
The
first
replie
.
Forma
dat
esse
●●i
.
Euery
thing
(
as
the
Philosophers
truely
say
)
hath
the
denomination
of
the
formalitie
thereof
;
but
doubtlesse
the
formalitie
of
original
sinne
is
taken
away
in
baptisme
;
other
else
in
vaine
were
infants
baptised
,
and
so
there
onely
remaineth
the
materialitie
,
as
the
schooles
tearme
it
,
that
is
,
a
certaine
rebellion
and
inclination
to
sinne-ward
.
The
answere
.
I
answere
,
that
the
formalitie
of
original
sin
is
of
two
sorts
,
or
double
;
Ratio
formalis
originalis
peccati
to
wit
,
the
guilte
and
the
deordination
.
The
former
by
which
the
partie
that
sinneth
is
bound
to
paine
temporal
&
eternall
,
is
remitted
by
grace
and
baptisme
in
this
life
.
The
latter
,
which
is
a
certaine
disorder
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
mind
,
wil
,
and
actions
of
man
▪
continueth
stil
,
euen
to
the
last
houre
.
The
second
replie
.
Naturall
things
neither
make
vs
worthie
of
praise
nor
of
dispraise
,
as
the
Philosophers
all
grant
;
but
certes
concupiscence
in
man
is
natural
,
and
so
can
it
not
be
sinne
.
The
answere
.
I
answere
that
concupiscence
as
it
is
naturall
indeede
,
and
giuen
to
man
as
man
in
the
state
of
innocencie
,
is
ordinate
,
agreeable
to
reason
,
and
altogether
without
sinne
:
but
concupiscence
as
it
is
connatural
to
corrupt
man
,
is
inordinate
,
rebellious
,
against
the
spirit
,
and
altogether
sinful
in
Gods
sight
.
The
third
replie
.
S.
Austen
in
one
place
saith
plainely
,
August
.
de
〈◊〉
lib.
1.
cap.
25.
that
originall
concupiscence
is
no
sinne
,
vnlesse
wee
consent
vnto
it
.
These
are
the
words
,
Quanto
magis
absque
culpa
est
in
corpore
non
consentientis
,
si
absque
culpa
est
in
corpore
dormientis
?
Howe
much
more
is
it
without
sin
,
in
the
bodie
of
him
that
consenteth
not
;
if
it
be
without
sinne
,
in
his
body
that
is
a
sleepe
?
The
answere
.
I
answer
,
that
S.
Austen
meaneth
nothing
lesse
,
then
to
denie
concupiscence
to
be
sin
,
for
otherwise
he
should
be
contrarie
to
himselfe
,
who
affirmeth
it
to
bee
sinne
in
many
places
of
his
works
,
as
is
alreadie
prooued
;
but
hee
onely
laboureth
to
perswade
the
reader
,
that
it
is
neuer
imputed
to
the
faithfull
,
that
stoutly
striue
against
it
.
And
that
this
is
the
true
meaning
of
S.
Austen
,
I
proue
it
by
the
iudgement
of
S.
Ambrose
,
Amb.
libr.
10.
epist.
84.
tom.
3.
concerning
the
selfe
same
matter
.
Thus
doth
hee
write
.
Caro
contra
spiritum
,
&
contra
carnem
spiritus
concupiscit
:
●ec
inuenitur
in
vllo
hominum
tanta
concordia
,
1.
Ioan.
1.
vt
legi
mentis
lex
quae
membris
est
insita
non
repugnet
.
Propter
quod
ex
omnium
sanctorum
persona
accipitur
quod
Ioannes
apostolus
ait
;
si
dixerimus
quoniam
peccatum
non
habemus
,
nosipsos
seducimus
,
&
veritas
in
nobis
non
est
:
cum
tamen
idem
ipse
dicat
;
qui
natus
est
ex
Deo
,
peccatum
non
facit
,
qoniam
semen
ipsius
in
eo
manet
,
&
non
potest
peccare
,
quoniam
ex
Deo
natus
est
.
Vtrumque
ergo
verum
est
,
quia
&
nemo
sine
peccato
est
,
in
eo
quod
nemo
est
fine
lege
peccati
;
&
qui
natus
est
ex
Deo
,
peccatum
non
facit
,
quia
per
legem
mentis
,
id
est
,
per
charitatem
quae
Dei
semen
est
,
peccatum
non
facit
.
Charitas
enim
operit
multitudinem
peccatorum
.
the
flesh
lusteth
against
the
spirit
,
&
the
spirit
against
the
flesh
;
neither
is
there
found
in
any
man
such
concord
,
but
that
the
lawe
(
of
concupiscence
)
which
is
ingrafted
in
the
members
,
fighteth
against
the
law
of
the
mind
.
And
for
that
cause
Saint
Iohns
words
are
taken
,
Note
here
a●ainst
the
papists
,
●hat
the
faithfull
●oth
are
sinners
●nd
iust
at
once
.
as
spoken
in
the
person
of
all
saints
,
If
we
say
we
haue
no
sin
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
,
when
for
al
that
;
the
same
apostle
saith
,
He
that
is
borne
of
God
,
sinneth
not
,
because
his
seed
abideth
in
him
,
and
he
cannot
sinne
because
he
is
of
God
.
Therfore
both
are
true
,
because
no
man
is
without
sinne
,
for
that
no
man
is
without
the
law
of
sinne
,
(
that
is
,
concupiscence
)
and
he
that
is
borne
of
God
sinneth
not
,
bicause
he
sinneth
not
by
the
law
of
his
mind
,
that
is
,
by
charitie
,
which
is
Gods
seede
;
for
charitie
couereth
the
multitude
of
sinnes
.
Out
of
these
words
I
note
first
,
that
concupiscence
moueth
rebellion
against
the
spirit
,
in
the
holyest
man
vpon
earth
.
I
note
secondly
,
that
this
rebellion
of
concupiscence
,
is
sinne
in
euerie
one
,
because
S.
Iohn
speaketh
of
sinne
indeede
,
whose
words
saint
Ambrose
applieth
heere
to
concupiscence
.
I
note
thirdly
,
that
hee
speaketh
of
originall
concupiscence
,
because
he
speaketh
of
that
concupiscence
,
which
is
in
the
saints
,
that
is
,
in
those
that
are
borne
of
God
.
I
note
fourthly
,
that
the
faithfull
sinne
not
,
because
charitie
couereth
their
sins
.
So
then
S.
Austen
meaneth
as
S.
Ambrose
doth
,
that
they
are
without
sin
,
to
whom
sinne
is
not
imputed
.
Yea
,
Aquinas
himselfe
granteth
,
(
which
is
to
be
admired
)
that
the
inordinate
motion
of
sensualitie
,
euen
which
goeth
before
the
deliberation
of
reason
,
is
sinne
though
in
a
lowe
degree
.
These
are
his
expresse
wordes
:
Dicendum
,
quòd
illud
quod
homo
facit
sine
deliberatione
rationis
,
●q
.
12.
q.
74.
ar.
●
.
contr.
&
ad
3.
non
perfectè
ipse
facit
,
quia
nihil
operatur
ibi
id
quod
est
principale
in
homine
;
vnde
non
est
perfectè
actus
humanus
,
&
per
consequens
non
potestesse
perfectè
actus
virtutis
vel
peccati
,
sed
aliquid
imperfectum
in
genere
horum
.
Vnde
talis
motus
sensualitatis
rationem
praeueniens
est
peccatum
veniale
,
quod
est
quiddam
imperfectum
in
genere
peccati
.
I
answere
,
that
that
which
man
doth
without
the
deliberation
of
reason
,
he
doth
it
not
perfectly
,
because
that
which
is
the
chiefe
in
man
worketh
nothing
there
;
wherefore
it
is
not
perfectly
mans
act
,
and
consequently
it
cannot
be
perfectly
the
act
of
vertue
or
of
sinne
,
but
some
imperfect
thing
in
this
kinde
.
Whereupon
such
a
motion
of
sensuality
preuenting
reason
is
a
venial
sinne
,
which
is
a
certaine
imperfect
thing
in
the
nature
of
sinne
.
The
fourth
replie
.
Concupiscence
at
the
most
is
but
a
little
venial
sinne
,
as
S.
Thomas
Aquinas
truely
saith
;
therefore
it
cannot
bring
a
man
to
hell
,
neither
debarre
him
of
heauen
.
The
answere
.
I
answere
,
that
euerie
sin
is
mortall
vndoubtedly
,
as
which
is
flatly
against
Gods
holy
commaundements
.
For
that
the
transgression
of
Gods
commandements
,
is
a
grieuous
mortal
sinne
,
no
man
euer
did
or
will
denie
;
Galat.
3.10
.
Cursed
is
euery
one
(
saith
the
apostle
)
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
law
to
doe
them
.
Againe
in
another
place
,
Rom.
6.23
.
The
reward
or
wage
of
sinne
is
death
.
And
S.
Iames
saith
,
Whosoeuer
shall
keepe
the
whole
lawe
,
Iac.
2.10
.
and
yet
faileth
in
one
point
,
he
is
guiltie
of
all
.
Nowe
that
euerie
sinne
aswel
great
as
small
is
against
Gods
holy
lawe
,
I
prooue
sundrie
waies
.
First
because
the
Apostle
saith
,
that
al
our
thoughts
,
words
,
and
works
,
ought
to
be
referred
to
the
glorie
of
God
;
1.
Cor.
10.31
.
for
most
certaine
it
is
,
that
no
sinne
at
al
is
referred
to
Gods
glorie
.
For
no
sin
,
no
,
not
the
least
of
al
is
referrible
to
god
;
Rom.
3.8
.
2.
Cor.
5.21
.
but
is
of
it
own
nature
,
repugnant
to
his
glorie
.
Secondly
,
because
wee
must
yeelde
an
account
to
God
,
for
euerie
idle
word
,
Mat.
1●
.
36
.
as
Christ
himselfe
telleth
vs
;
and
yet
(
as
euerie
child
can
perceiue
)
God
most
merciful
and
most
iust
,
wil
neuer
lay
that
to
our
charge
,
which
is
not
against
his
holy
law
.
Thirdly
,
because
the
apostle
saith
of
sin
generally
that
the
punishment
thereof
is
death
.
Rom.
6.23
.
Fourthly
,
because
sinne
in
generall
is
defined
by
the
fathers
,
to
bee
the
transgression
of
Gods
law
;
Amb.
de
Par.
ca.
●
Aug.
contr.
●aust
.
22.
cap.
27.
which
definition
could
not
bee
true
,
if
anie
little
sinne
could
stand
with
his
commaundement
.
Fiftly
,
because
famous
popish
writers
,
as
Ioannes
Gerson
,
Michael
Baius
,
Almayn
,
and
our
owne
Bishop
of
Rochester
,
In
the
seuenth
chapter
▪
and
fif●
conclusion
of
purgatorie
.
doe
all
freely
graunt
,
that
euerie
sinne
is
mortall
of
it
owne
nature
,
and
deserueth
eternall
death
:
their
words
I
haue
alleaged
in
my
booke
of
Motiues
.
Sixtly
,
because
Durandus
and
Iosephus
Angles
,
Vide
Ioseph
.
Angles
in
2.
s.
d.
37.
diffic.
6.
(
to
whom
the
Schooles
of
the
papistes
this
day
accord
,
)
doe
sharpely
impugne
Aquinas
his
doctrine
;
in
that
he
teacheth
Venials
,
not
to
be
against
Gods
law
.
The
7.
conclusion
.
Although
good
works
do
not
iustifie
,
yet
are
they
pretious
in
Gods
sight
,
Mat.
10.
v
▪
42.
and
neuer
want
their
reward
.
Christ
himselfe
prooueth
this
conclusion
,
when
he
promiseth
that
not
so
much
as
a
cup
of
colde
water
giuen
in
his
name
,
shall
passe
without
reward
.
Mat.
19.
v.
29.
Luc.
18.
v.
29.
And
in
another
place
hee
saith
,
That
whosoeuer
shall
leaue
house
,
parents
,
brethren
,
wife
,
or
children
for
his
sake
,
shal
receiue
much
more
in
this
world
,
and
in
the
world
to
come
,
life
euerlasting
.
And
in
another
place
Christ
telleth
vs
,
that
when
the
sonne
of
man
commeth
in
his
glory
,
and
al
his
holy
angels
with
him
,
Mat.
25.
v.
34.35
Rom.
2.6
.
then
will
he
pronounce
them
blessed
,
that
haue
done
the
works
of
charitie
to
their
poore
neighbours
.
God
(
saith
S.
Paul
,
)
will
reward
euery
man
according
to
his
workes
.
The
Lord
rewarded
me
(
saith
holy
Dauid
)
according
to
my
righteousnesse
;
Psal.
17.
v.
20.
and
according
to
the
purenesse
of
mine
handes
,
he
recompensed
me
.
Yea
,
it
is
a
thing
so
certaine
with
God
,
to
reward
the
good
deeds
of
his
faithful
seruants
,
that
the
best
liuers
giue
great
respect
thereunto
.
Hebr.
11.
v.
26.
Moses
(
saith
S.
Paul
)
esteemed
the
rebuke
of
Christ
,
greater
riches
then
the
treasures
of
Egypt
;
for
he
had
respect
to
the
recompence
of
the
reward
.
Which
reward
neuerthelesse
proceedeth
of
Gods
meere
mercie
&
bountifull
benignitie
,
without
all
desertes
of
man
.
Which
the
great
papist
frier
Iohn
de
Combis
wel
obserued
,
Ioan.
de
Combis
in
comp.
theol
.
veritatis
.
when
in
his
theological
Summe
,
he
wrote
in
this
maner
;
Deus
nos
punit
citra
condignum
,
remunerat
vltra
condignum
.
God
punisheth
vs
lesse
then
we
be
worthy
,
and
rewardeth
vs
farre
aboue
our
deserts
.
The
first
obiection
.
2.
Ioan.
3.
v.
7.
S.
Iohn
saith
,
Qui
facit
iustitiam
iustus
est
.
He
that
doth
iustice
,
he
is
iust
.
Therefore
a
man
becommeth
iust
,
euen
by
doing
of
good
workes
.
The
answere
.
I
say
first
,
that
the
contrary
illation
,
is
more
fitly
gathered
out
of
Saint
Iohns
assertion
;
albeit
the
papistes
thinke
this
a
bulwarke
,
for
their
iustification
by
good
works
.
For
when
he
saith
,
he
that
doth
iustice
,
is
iust
,
it
is
all
one
as
if
he
had
said
,
when
one
doth
good
works
,
it
is
a
signe
that
he
is
iust
,
because
none
can
do
good
works
,
vnlesse
hee
be
iust
.
For
as
a
tree
cannot
bring
forth
good
fruit
,
vnlesse
it
first
be
good
;
euen
so
cannot
any
man
do
good
works
vnles
he
first
be
the
child
of
god
.
The
reason
is
euident
,
bicause
the
effect
must
folow
,
&
not
go
before
the
cause
.
For
as
saint
Austen
grauely
saith
;
August
.
de
fid.
&
ope
.
ca.
14.
tom
.
4
Opera
sequuntur
iustificatum
,
non
praecedunt
iustificandum
.
Works
follow
him
that
is
alreadie
iustified
,
but
they
goe
not
before
him
that
is
to
be
iustified
.
I
say
secondly
,
that
hee
that
doth
iustice
,
is
iust
by
inherent
iustice
,
but
imperfectly
,
as
is
alreadie
prooued
.
The
second
obiection
.
Saint
Iames
saith
,
that
a
man
is
iustified
by
good
works
,
The
answere
.
I
say
first
,
that
Abraham
was
iustified
indeede
,
before
he
did
any
good
worke
;
and
I
prooue
it
by
Saint
Paul
,
I
say
secondly
,
that
Abraham
offered
his
son
Isaac
,
not
to
worke
his
iustification
by
that
fact
,
but
to
giue
a
testimonie
of
his
faith
,
and
that
he
was
already
the
childe
of
God
.
For
as
S.
Paule
saith
,
that
ob●ation
was
for
the
triall
of
Abrahams
faith
.
These
are
the
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
By
faith
Abraham
offered
vp
Isaac
when
hee
was
tried
,
I
say
thirdly
,
that
S.
Iames
speaketh
of
iustification
before
men
,
which
was
nothing
els
but
the
testification
of
Abrahams
righteousnesse
to
the
world
.
Which
exposition
came
from
heauen
to
Abraham
,
in
these
wordes
;
Lay
not
thine
hand
vpon
the
childe
,
neither
doe
any
thing
vnto
him
;
for
now
I
knowe
that
thou
fearest
God
,
seeing
for
my
sake
thou
hast
not
spared
thine
onely
sonne
.
Out
of
these
wordes
I
note
first
,
that
this
offering
vp
of
Abrahams
sonne
,
was
to
try
Abrahams
faith
,
and
obedience
,
as
I
said
before
;
which
I
gather
out
of
these
wordes
,
(
for
now
I
knowe
that
thou
fearest
God
.
)
I
note
secondly
,
that
it
was
also
to
make
known
vnto
the
world
,
that
great
faith
,
feare
,
and
loue
,
which
Abraham
had
towardes
God
.
As
if
God
had
said
;
I
knew
before
,
thy
faith
and
loue
towards
me
;
but
now
I
haue
made
the
same
knowne
vnto
the
world
.
The
third
obiection
.
S.
Iames
saith
plainly
,
The
answere
.
I
say
first
,
that
no
man
can
keep
the
law
perfitly
in
this
life
,
as
I
haue
alreadie
prooued
copiously
.
I
say
secondly
,
that
though
the
regenerate
doe
not
fulfil
the
law
exactly
,
yet
doe
they
continue
therein
,
so
long
as
they
striue
against
sinne
,
and
suffer
not
sinne
to
raigne
in
them
.
For
(
as
S.
Paule
saith
,
)
When
wee
doe
that
which
we
would
not
,
it
is
no
more
we
that
doe
it
,
Rom.
7.
v.
20.
but
the
sinne
that
dwelleth
in
vs
.
Whereupon
S.
Austen
saith
very
finely
;
Ecce
quemadmodum
qui
ambulant
in
vijs
,
domini
,
August
.
in
Psal.
118.
conc
▪
2.
in
fine
.
non
operantur
peccatum
▪
&
tamen
non
sunt
sine
peccato
quia
iam
non
ipsi
operantur
iniquitatem
,
sed
quod
habitat
in
eis
peccatum
.
Behold
howe
they
that
walke
in
the
waies
of
the
Lord
doe
not
sinne
,
and
yet
are
they
not
without
sinne
;
because
now
not
they
work
iniquitie
,
but
the
sinne
that
dwelleth
in
them
.
I
say
thirdly
,
that
it
is
one
thing
to
be
blessed
in
the
worke
;
another
thing
to
be
blessed
for
the
worke
.
And
so
when
the
regenerate
become
not
vaine
hearers
of
Gods
worde
,
but
bring
forth
the
worthie
fruites
thereof
in
holy
life
;
they
shall
doubtlesse
be
blessed
in
so
doing
,
yet
not
for
the
worthinesse
of
their
workes
,
but
of
Gods
meere
mercie
for
his
promise
sake
.
Thus
doth
S.
Iames
expound
himselfe
in
the
same
chapter
,
when
hee
saith
;
Iac.
1.
v.
12.
Blessed
is
the
man
,
that
endureth
temptation
;
for
when
he
is
tried
,
he
shall
receiue
the
crowne
of
life
,
which
the
Lord
hath
promised
to
them
that
loue
him
.
The
4.
obiection
.
S.
Luke
saith
,
that
Zacharias
and
Elizabeth
were
iust
before
God
,
The
answere
.
I
say
first
,
that
if
Zacharias
and
Elizabeth
had
kept
the
law
exactly
in
all
pointes
,
Rom.
4.
v.
25.
Math.
19.
v.
17.
Luc.
10.
v.
●9
.
then
Christ
needed
not
to
haue
died
for
them
,
or
to
haue
risen
again
for
their
iustification
.
For
the
perfite
fulling
of
the
law
,
giueth
life
to
the
doer
thereof
.
I
say
secondly
,
that
they
were
of
that
number
,
of
whom
S.
Iohn
saith
;
if
we
say
we
haue
no
sinne
,
Ioan.
1.
verse
8.
Rom.
3.
v.
10.12
.
we
deceiue
our selues
,
and
there
is
no
trueth
in
vs
.
And
of
whom
S.
Paule
saith
;
There
is
none
righteous
,
Psal.
143.
v.
2.
no
not
one
,
they
haue
all
gone
out
of
the
way
,
there
is
none
that
doth
good
,
no
not
one
.
And
of
whom
the
Psalm●graphe
saith
;
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
And
of
whom
S.
Austen
saith
;
August
.
lib.
9.
confess
.
cap.
13.
Vae
etiam
laudabili
vitae
hominum
,
si
remota
misericordia
discutias
eam
.
Woe
euen
to
the
best
liuers
on
earth
,
if
thou
extend
not
thy
mercie
towards
them
.
I
say
thirdly
,
that
they
were
iust
before
God
,
as
were
Dauid
,
Peter
,
Paul
,
and
others
;
not
for
that
they
were
perfitly
iust
and
without
sinne
,
2.
Reg.
12.
v.
7.
Mat.
26.
v.
74.
Act.
9.
v.
1.2
.
but
because
God
reputed
them
so
perfitly
iust
,
as
if
they
had
neuer
sinned
;
and
of
his
great
mercie
thorough
the
merites
of
Christ
Iesus
,
did
not
impute
the
breach
of
his
law
vnto
them
;
according
to
this
saying
of
the
scripture
.
Blessed
are
they
,
Rom.
4
v.
7●
.
whose
iniquities
are
forgiuen
,
and
whose
sins
are
couered
.
Blessed
is
the
man
,
to
whom
the
Lord
imputeth
no
sinne
.
The
fift
obiection
.
The
answere
.
I
say
first
,
that
as
the
Prophet
Dauid
in
one
place
,
required
God
to
iudge
him
according
to
his
righteousnesse
;
Psal.
7.
v.
8.
Psal.
142.
v.
2.
Psal.
118.
v.
120.
so
did
he
desire
God
in
another
place
not
to
enter
into
iudgment
with
him
,
because
none
liuing
coulde
be
iustified
in
his
●●ght
.
So
then
his
meaning
is
not
,
to
oppose
his
owne
righteousnesse
to
the
iust
iugement
of
God
,
(
at
which
hee
euer
trembled
and
neuer
durst
abide
it
,
as
he
saith
in
another
place
,
Dionysius
,
Carthus
.
in
Psal.
7.
)
but
only
to
shew
his
own
innocent
dealing
,
in
respect
of
the
malicious
and
wicked
practises
of
his
enemies
:
although
the
papistes
to
establish
their
pharisaical
iustice
,
would
haue
it
to
be
vnderstood
of
Dauids
own
merites
.
I
say
secondly
,
that
the
perfitnesse
which
the
scripture
ascribeth
to
Gods
children
,
is
not
absolute
but
relatiue
;
that
is
to
say
,
it
is
not
perfite
in
respect
of
Gods
law
,
but
by
reason
of
imputation
of
Christes
iustice
vnto
them
,
(
who
hath
simply
and
perfitly
answered
the
law
,
)
or
in
respect
of
the
weaker
sort
,
who
want
many
degrees
of
their
though
imperfect
iustice
.
For
S.
Paule
denied
himselfe
to
be
perfite
.
Not
as
though
I
had
alreadie
attained
to
it
(
saith
he
,
)
either
were
already
perfit
.
Philip.
3.
v.
12.
To
which
purpose
holy
Bernard
writeth
excellently
,
in
these
words
;
Bernard
.
de
ve●b●
Esaiae
,
serm.
5.
Nostra
enim
(
si
qua
est
)
humilis
iustitia
,
recta
for●itan
▪
sed
non
pura
.
Nisi
forte
meliores
nos
esse
credimus
quam
patres
nostros
,
qui
non
minus
veraciter
quam
humiliter
aiebant
;
omnes
iustitiae
nostrae
tanquam
pannus
menstruatae
mulieris
.
For
our
base
iustice
(
if
we
haue
any
)
is
perchance
right
,
1.
Cor.
1.30
.
Coloss.
2.10
.
but
not
pure
or
perfit●
vnlesse
perhaps
we
beleeue
,
that
we
are
better
then
our
fathers
were
,
who
spake
as
truly
as
humbly
;
All
our
righteousnesse
is
as
filthy
clouts
.
But
Christ
(
as
the
apostle
saith
)
is
our
iustice
,
in
him
we
are
perfect
and
consummate
.
I
say
thirdly
,
that
the
regenerate
are
said
to
liue
perfectly
and
without
sin
,
in
that
they
striue
against
sin
,
and
do
not
suffer
sin
to
raigne
in
them
,
thogh
they
cannot
be
without
it
.
And
this
hath
the
same
Bernard
wel
obserued
and
vttered
in
this
maner
;
Quomodo
enim
pura
iustitia
,
vbi
adhuc
non
potest
culpa
d●esse
?
recta
proinde
interim
videri
potest
iustitiae
hominum
,
Bern.
vbi
sup●
.
●
.
si
tamen
peccato
non
consentiant
,
vt
non
regnet
in
eorum
mortali
corpore
:
For
how
can
their
iustice
be
pure
,
who
cannot
be
without
sinne
?
yet
may
the
iustice
of
men
be
right
,
if
they
consent
not
to
sinne
,
nor
suffer
it
to
reigne
in
their
mortall
bodies
.
In
which
respect
S.
Iohn
saith
,
1.
Ioan.
3.
v.
9.
that
the
faithfull
sin
not
,
because
they
suffer
not
sinne
to
raigne
in
them
.
The
replie
.
If
the
regenerate
cannot
fulfill
and
keepe
the
lawe
exactly
,
then
is
it
giuen
in
vain
,
and
without
cause
are
we
charged
with
the
obedience
thereof
.
The
answere
.
I
say
first
,
that
Adam
might
haue
kept
the
law
perfitly
,
and
in
him
al
his
posteritie
might
haue
done
the
same
.
I
say
secondly
,
that
wee
may
yet
keep
the
law
in
a
certaine
measure
,
and
therefore
must
we
striue
against
sinne
,
and
studie
to
increase
our
sanctification
from
day
to
day
.
I
say
thirdly
,
that
by
the
law
we
know
our
owne
nakednesse
,
The
replie
.
The
apostle
saith
in
one
place
,
that
the
iust
are
not
vnder
the
law
,
The
answere
.
The
replie
.
How
can
any
man
frame
his
life
after
the
prescription
of
the
law
,
if
none
liuing
can
keepe
the
law
as
you
defend
?
The
answere
.
I
answere
,
that
if
yee
were
well
studied
in
your
owne
doctors
,
and
should
marke
well
what
they
write
,
yee
coulde
not
be
ignorant
of
this
point
.
Harken
therefore
what
your
owne
Bernard
saith
,
and
after
you
haue
heard
him
,
remember
well
his
words
and
neuer
forget
his
holy
instruction
.
Thus
writeth
he
in
one
place
;
Cupiebat
dissolui
,
Bernard
.
de
aduent
.
Dom.
serm
▪
6.
tom.
1.
&
cum
Christo
esse
sciens
quòd
peccatum
separans
inter
nos
&
deum
penitùs
auferri
non
poterit
,
donec
liberemur
à
corpore
.
Sequitur
;
itaque
dico
vobis
genus
illud
peccati
quod
toties
conturbat
nos
(
concupiscentias
loquor
&
desideria
mala
)
reprimi
quidem
debet
&
potest
per
gratiam
dei
,
vt
non
regnet
in
nobis
,
nec
demus
membra
nostra
arma
iniquitatis
peccato
,
&
sic
nulla
damnatio
esthis
qui
sunt
in
Christo
Iesu
;
sed
non
eiicitur
nisi
in
morte
,
quando
sic
discerpimur
,
vt
anima
sepaietur
à
corpore
.
The
Apostle
did
couet
to
be
dissolued
and
to
be
with
Christ
,
knowing
that
sinne
which
maketh
a
diuision
betweene
God
and
vs
,
Loe
,
concupiscence
in
the
regenerate
is
properly
sinne
▪
cannot
wholy
bee
taken
away
while
we
remaine
in
this
bodie
.
I
therefore
say
vnto
you
,
this
kind
of
sin
,
which
so
often
troubleth
vs
,
(
I
speake
of
concupiscence
and
euill
desires
)
ought
&
may
be
repressed
by
the
grace
of
God
,
so
as
it
raigne
n●t
in
vs
,
nor
we
giue
our
members
to
be
weapons
of
iniquitie
vnto
sinne
,
and
so
there
is
no
damnation
to
those
that
are
in
Christ
Iesus
;
but
it
is
not
cast
out
saue
only
in
death
,
when
wee
are
so
torne
,
that
the
soule
is
diuided
from
the
body
.
Thus
he
saith
in
another
place
,
Sit
ergo
in
corde
iustitia
,
&
iustitia
quae
ex
fide
est
.
Bernard
.
in
vig●
.
nat
▪
dom.
serm.
1.
Haec
enim
sola
habet
gloriam
apud
deum
.
Sit
etiam
in
ore
confessio
ad
salutem
,
&
securus
iam
suscipe
eum
qui
in
Bethlehem
Iudae
nascitur
,
Iesum
Christum
filium
Dei
.
Let
righteousnes
therefore
be
in
thine
heart
,
euen
that
iustice
which
is
of
faith
;
for
onely
that
righteousnesse
or
iustice
hath
glorie
with
God
,
(
howsoeuer
righteousnes
be
esteemed
among
men
.
)
Haue
also
confession
in
thy
mouth
vnto
saluation
and
then
receiue
him
with
security
,
that
is
borne
in
Bethlehem
of
Iuda
,
Iesus
Christ
the
sonne
of
God
.
Thus
he
saith
in
the
third
place
;
Omne
quod
natum
est
ex
Deo
,
non
peccat
;
Bernard
.
de
grat
.
&
lib.
arbi
.
pag.
1189.
sed
hoc
dictum
est
de
praedestinatis
ad
vitam
:
non
quòd
omnino
non
peccent
,
sed
quòd
peccatum
ipsis
non
imputetur
.
All
that
is
borne
of
god
sinneth
not
,
but
this
is
spoken
of
the
predestinate
to
life
,
not
because
they
sin
not
at
al
,
but
for
that
sin
is
not
imputed
to
them
.
Thus
doth
he
say
in
the
fourth
place
,
Vtique
quod
factum
est
,
Bernard
.
serm.
1.
in
annu●●ia●
.
non
potest
non
fieri
;
ipso
tamen
non
imputante
,
erit
quasi
non
fuerit
.
Quod
propheta
quoque
considerans
ait
;
Beatus
vir
cui
non
imputabit
Dominus
peccatum
.
The
sinne
doubtlesse
that
is
done
,
can
not
be
vndone
;
yet
for
that
God
doth
not
impute
sin
vnto
vs
,
we
shal
be
as
if
we
had
not
sinned
:
which
the
prophet
considering
saith
;
Blessed
is
the
man
to
whome
God
shall
not
impute
sinne
.
Out
of
these
foure
places
conteining
most
comfortable
and
christian
doctrine
:
I
note
first
,
that
concupiscence
remaineth
in
the
regenerate
,
euen
vnto
death
.
I
note
secondly
,
that
it
is
properly
sinne
,
euen
in
the
regenerate
;
which
being
vttered
by
their
owne
deere
Bernard
,
giueth
a
deadly
wound
to
the
papists
.
For
he
saith
,
that
that
concupiscence
which
remaineth
to
death
,
doth
separate
vs
from
God
.
Which
effect
,
nothing
but
that
which
is
properly
sinne
,
can
possibly
worke
in
man
.
I
note
thirdly
,
that
although
this
concupiscence
,
can
not
be
taken
awaie
from
the
regenerate
vntil
death
;
yet
may
it
be
so
repressed
by
Gods
spirite
,
as
it
shall
not
raigne
in
them
,
or
haue
dominion
ouer
them
.
I
note
fourthly
,
that
it
bringeth
not
damnation
to
the
regenerate
,
who
striue
against
it
;
and
that
,
because
God
doth
not
impute
it
to
sinne
.
I
note
fiftly
,
that
the
regenerate
are
saide
not
to
sinne
,
not
because
they
sinne
not
,
or
haue
no
sinne
indeede
;
but
because
God
of
his
meere
mercie
▪
accepting
their
faith
through
the
merits
of
Christ
Iesus
doth
not
impute
sinne
vnto
them
.
I
note
sixtly
,
that
no
iustice
but
that
which
is
of
faith
,
is
or
can
be
acceptable
in
Gods
sight
.
Ioyne
these
sayings
of
saint
Bernard
to
the
testimonie
of
saint
Austen
,
Poperie
is
stricken
dead
.
cited
in
the
answer
to
the
first
obiection
,
in
the
seuenth
conclusion
:
and
that
done
,
a
mightie
article
of
popish
doctrine
,
will
be
vtterlie
ouerthrowne
.
The
sixt
obiection
.
The
answer
.
I
say
first
,
that
God
did
elect
and
predestinate
vs
,
without
regard
of
our
works
.
For
(
as
the
apostle
saith
,
)
he
chose
vs
in
Christ
,
before
the
foundation
of
the
world
:
(
not
bicause
we
were
holy
,
but
)
that
we
should
be
holy
.
I
say
secondly
,
that
the
words
(
by
good
works
)
are
not
in
the
originall
&
Greek
text
,
but
only
in
the
popish
latin
vulgata
editio
.
For
which
&
like
respects
your
late
Tridentine
council
hath
so
magnified
the
same
.
I
say
thirdly
,
that
good
works
are
the
proper
effects
of
predestination
&
election
,
and
therfore
are
a
sure
testificaton
therof
in
the
sight
&
iudgement
of
man
.
And
if
your
translation
be
admitted
(
wherin
I
wil
not
contend
,
because
the
sense
is
not
much
different
)
yet
can
there
no
more
be
inferred
vpon
the
words
,
vnlesse
some
wil
say
that
the
effect
can
go
before
the
cause
,
&
that
which
foloweth
,
be
the
cause
of
that
that
went
before
.
But
both
their
owne
doctour
Aquinas
and
their
double
glossa
interlinialis
and
ordinaria
doe
giue
the
same
exposition
with
mee
;
to
wit
,
Good
worke●
yeelde
morall
certitude
of
our
iustification
.
that
the
apostle
willeth
vs
,
to
make
knowne
our
eleccion
by
doing
of
good
works
,
as
which
yeeld
to
man
a
morall
certitude
thereof
.
The
seauenth
obiection
.
Saint
Paul
willeth
the
Philippians
to
worke
their
saluation
,
with
feare
and
trembling
:
but
doubtlesse
,
vers
.
12.
he
that
can
worke
his
saluation
,
may
by
his
works
merite
heauen
.
The
answere
.
I
say
first
,
with
the
selfesame
apostle
in
the
next
verse
following
,
that
we
are
so
far
from
meriting
heauen
by
our
works
,
that
it
is
God
which
worketh
in
vs
both
the
will
and
the
deede
,
Philip.
2.13
.
Ephes.
2
▪
8.
euen
of
his
good
pleasure
.
Yea
,
as
he
saith
in
another
place
;
we
are
saued
by
grace
through
faith
,
&
that
neither
of
our selues
,
nor
yet
of
works
,
lest
any
man
should
boast
himselfe
.
And
therfore
the
apostle
meaneth
nothing
lesse
,
then
that
we
shoulde
purchase
and
merite
heauen
by
our
good
workes
.
I
say
secondly
with
deuout
Bernard
,
that
the
ready
way
to
attaine
saluation
,
is
to
beleeue
the
contrarie
doctrine
.
These
are
his
expresse
wordes
;
Necesse
est
primò
omnium
credere
,
Bernard
.
serm.
1.
in
annuntiat
▪
〈◊〉
Mariae
▪
quòd
remissionem
peccatorum
habere
non
possis
,
nisi
per
indulgentiam
Dei
:
deinde
,
quòd
nihil
prorsus
habere
queas
operis
boni
,
nisi
&
hoc
dederit
ipse
;
postremò
,
quòd
aeternam
vitam
nullis
potes
operibus
promereri
,
nisi
gratis
detur
&
illa
.
First
of
all
,
thou
must
beleeue
of
necessitie
,
that
thou
canst
not
haue
remission
of
thy
sinnes
vnlesse
God
will
giue
thee
a
pardon
for
the
same
.
Againe
thou
must
beleeue
,
that
thou
canst
not
haue
any
good
works
at
all
,
vnlesse
thou
receiue
it
at
Gods
hand
;
Last
of
all
,
thou
must
beleeue
that
thou
canst
not
merite
eternall
life
by
any
works
,
vnlesse
it
be
freely
giuen
(
of
mercie
.
)
I
say
thirdly
,
that
the
apostle
meaneth
nothing
else
,
but
that
as
god
hath
called
vs
,
and
offered
saluation
to
vs
,
and
withal
giuen
vs
power
to
will
and
to
do
well
;
so
we
ought
by
faith
to
embrace
his
gratious
gifts
,
and
to
shew
our selues
thankfull
by
the
obedience
of
his
holy
lawes
.
For
to
this
ende
hath
God
chosen
vs
,
called
vs
,
and
iustified
vs
,
not
that
we
should
liue
idly
and
dissolutely
,
but
that
we
should
exercise
our selues
in
faith
and
good
works
,
and
in
obedience
be
answerable
to
his
holy
vocation
.
For
this
respect
doth
the
same
apostle
say
in
another
place
;
●phes
.
4.24
.
For
we
are
his
workemanship
created
in
Christ
Iesus
vnto
good
works
,
which
God
hath
ordained
,
that
we
should
walke
in
them
.
The
eight
obiection
.
Redeeme
thy
sinnes
with
righteousnes
(
saith
the
prophet
,
)
and
thine
iniquities
with
mercie
towards
the
poore
.
The
answere
.
I
say
first
with
the
apostle
,
that
no
man
is
able
to
make
satisfaction
for
his
sinnes
.
And
I
adde
Bernards
glosse
vnto
the
same
,
Rom.
8.18
.
Bernard
.
serm.
1.
in
annu●
.
B.M.V.
who
writeth
thus
;
Iam
verò
de
aeterna
vita
scimus
,
quia
non
sunt
condignae
passiones
huius
temporis
ad
futuram
gloriam
,
nec
si
vnus
omnes
sustineat
.
Neque
enim
talia
sunt
hominum
merita
,
vt
propter
ea
vita
aeterna
debeatur
ex
iure
,
aut
Deus
iniuriam
aliquam
faceret
nisi
eam
donaret
.
Nam
vt
taceam
quòd
merita
omnia
Dei
dona
sunt
▪
&
ita
homo
magis
propter
ipsa
Deo
debitor
est
,
quàm
Deus
homini
;
quid
sunt
merita
omnia
ad
tantam
gloriam
?
denique
quis
melior
est
prophetâ
▪
cui
dominus
ipse
tam
insigne
testimonium
perhibet
,
dicens
,
virum
inueni
secundum
cor
meum
?
veruntamen
&
ipse
necesse
habuit
dicere
deo
,
non
intres
in
iudicium
cum
seruo
tuo
Domine
.
Nowe
touching
eternall
life
,
wee
knowe
that
the
sufferings
of
this
time
are
not
worthy
of
the
glorie
to
come
,
no
not
if
one
man
abide
al.
For
the
merits
of
men
are
not
such
,
that
for
them
eternal
life
is
due
by
right
,
or
that
god
shuld
do
som
iniury
,
if
he
gaue
it
not
.
For
to
let
passe
that
all
merits
are
the
gifts
of
God
,
The
papists
are
c●●●ounded
in
their
L.
Abbot
.
and
so
man
is
rather
debter
to
God
for
them
,
then
God
to
man
;
what
are
al
merits
to
so
great
glorie
?
In
fine
,
who
is
better
then
the
prophet
,
to
whom
our
Lorde
giueth
so
worthie
testimonie
,
saying
;
I
haue
found
a
man
according
to
my
heart
?
for
al
that
,
he
had
need
to
say
to
god
;
Enter
not
into
iudgement
with
thy
seruant
,
O
Lord
.
In
which
words
the
papists
are
vtterly
condemned
,
by
their
owne
approued
doctour
.
For
first
,
S.
Bernard
saith
,
that
nothing
which
man
can
doe
or
suffer
in
this
life
,
is
worthy
of
the
ioyes
of
heauen
.
Secondly
,
he
saith
,
that
heauen
is
not
due
to
anie
man
for
his
own
deserts
.
Thirdly
,
he
saith
,
that
god
should
doe
no
man
wrong
,
if
hee
should
debarre
him
of
heauen
.
Fourthly
,
he
saith
that
man
is
more
in
debt
to
God
,
then
God
to
man
;
and
he
yeeldeth
this
reason
,
because
it
is
the
free
gift
of
God
,
what
good
soeuer
be
in
man
.
Fifitly
,
hee
alleageth
holy
scripture
,
for
the
grounde
of
his
assertion
.
I
say
secondly
,
that
the
Hebrew
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
doth
properly
signifie
to
breake
or
dissolue
;
in
which
signification
the
prophet
seemeth
to
vse
it
here
,
although
it
also
signifie
to
saue
or
deliuer
:
as
if
the
prophet
had
said
;
O
king
,
thou
hast
liued
wickedly
,
and
dealt
cruelly
with
Gods
people
:
nowe
therefore
make
an
end
of
sinne
,
and
begin
a
new
course
of
life
;
change
thy
cruelty
into
clemencie
,
Theodor.
orat
.
●
in
Danielem
.
and
thy
tyrannie
into
mercie
and
conpassion
toward
the
poore
.
Thus
doth
Theodoretus
expound
this
text
.
I
say
thirdly
,
that
albeit
we
cannot
redeeme
our
sins
in
Gods
sight
,
or
make
satisfaction
for
the
same
in
the
court
of
his
iustice
,
as
is
proued
exactly
out
of
holy
Bernard
;
yet
may
wee
redeeme
them
before
men
,
while
we
reconcile
our selues
to
those
whome
we
haue
offended
,
and
make
restitution
where
we
haue
done
wrong
.
And
of
this
kind
of
redemption
,
may
the
Prophet
not
vnfitly
be
vnderstoode
.
The
replie
.
Not
only
S.
Bernard
in
the
words
by
you
alleaged
,
but
the
other
fathers
vsually
and
▪
generally
do
acknowledge
the
merit
of
good
works
,
which
you
and
your
solifidians
cannot
abide
.
The
answere
.
I
say
first
,
that
though
the
fathers
doe
often
vse
the
worde
Merit
,
when
they
speake
of
good
works
,
yet
do
they
neuer
take
it
in
your
popish
maner
,
nor
expect
heauen
for
the
worthinesse
of
their
works
.
Which
I
wish
the
reader
to
obserue
diligently
,
because
the
papists
euer
wrest
the
word
(
Merite
)
to
the
wrong
sense
.
This
is
cleare
by
the
words
of
Bernard
alreadie
cited
,
to
which
for
better
confirmation
,
I
adde
these
his
words
in
another
place
;
●●●nard
.
in
Cant.
●
.
67
.
Deest
gratiae
quicquid
meritis
deputas
.
Nolo
meritum
quod
gratiam
excludat
:
horre●
quicquid
de
me●
est
vt
●im
meus
,
nisi
quòd
illud
magis
forsitan
meum
est
,
quod
me
meum
facit
.
Gratia
reddit
me
mihi
iustificatum
gratis
,
&
sic
liberatum
à
seruitute
peccati
.
It
derogateth
from
grace
whatsoeuer
thou
ascribest
to
merite
.
I
will
no
merite
,
that
excludeth
grace
.
I
abhorre
whatsoeuer
is
of
mine
owne
,
that
I
may
be
mine
owne
,
vnlesse
perchance
that
is
more
mine
owne
,
which
maketh
me
mine
owne
.
Grace
iustifieth
me
to
my self
freely
,
and
so
deliuereth
me
from
the
bondage
of
sinne
.
I
say
secondly
,
that
the
fathers
tearme
workes
meritorious
,
not
for
the
worthinèsse
thereof
,
〈◊〉
well
,
howe
〈◊〉
Fathers
〈◊〉
be
merite
to
〈◊〉
workes
.
but
for
Gods
acceptation
and
promise
sake
.
That
is
to
say
,
they
tearme
good
works
meritorious
,
because
God
hath
promised
to
accept
the
works
of
the
faithfull
as
worthie
,
for
the
worthines
of
his
sonne
;
and
for
his
merits
to
reward
them
with
heauen
,
as
if
they
had
merited
the
same
.
For
which
respect
either
euer
or
almost
euer
,
they
ioyne
merite
and
grace
together
.
This
veritie
wil
be
manifest
,
if
wee
ponder
deepely
,
what
famous
popish
doctours
haue
written
herein
.
Bernard
hath
these
expresse
wordes
;
Sic
non
est
quod
iam
quaeras
quibus
meritis
speremus
bona
,
●●rnard
.
super
〈◊〉
.
serm.
68.
praesertim
cum
audias
apud
prophetam
;
non
propter
vos
,
sed
propter
me
ego
faciam
,
dicit
dominus
:
sufficit
ad
meritum
,
scire
quod
non
sufficiant
merita
.
So
there
is
no
cause
,
that
thou
shouldest
nowe
aske
by
what
merites
we
hope
for
glorie
,
especially
since
thou
hearest
the
prophet
say
;
I
will
doe
it
saieth
the
Lorde
,
not
for
your
sake
,
but
for
mine
owne
.
It
is
sufficient
to
merite
,
to
know
that
our
merites
are
not
sufficient
.
Thus
saith
deuout
Bernard
,
who
though
hee
liued
in
the
greatest
mist
of
poperie
,
and
so
was
carried
away
with
some
errours
of
his
time
;
yet
did
hee
teach
most
christian
doctrine
,
almost
in
all
his
workes
:
and
because
hee
was
reputed
a
great
papist
with
the
papists
,
his
testimonie
is
euer
most
forcible
against
them
and
their
proceedings
.
Aquinas
hath
these
expresse
words
:
Manifestum
est
autem
,
Aquin.
1●
.
q.
ar.
1.
in
co●p
.
quòd
inter
Deum
&
hominem
est
maxima
inaequalitas
,
(
in
infinitum
enim
distant
)
totum
quod
est
hominis
bonum
,
est
à
Deo
:
Vnde
non
potest
hominis
à
Deo
esse
iustitia
secundum
absolutam
aequalitatem
▪
sed
secundum
proportionem
quandam
,
in
quantum
scilicet
vterque
operatur
secundum
modum
suum
.
Modus
autem
&
mensura
humanae
virtutis
homini
est
à
Deo
,
&
ideo
meritum
hominis
apud
Deum
esse
non
potest
,
nisi
secundum
praesuppositionem
diuinae
ordinationis
;
ita
scilicet
,
vt
id
homo
consequatur
à
Deo
per
suam
operationem
,
quasi
mercedem
,
ad
quod
Deus
ei
virtutem
operandi
destinauit
.
And
it
is
manifest
,
that
betweene
God
&
man
there
is
exceeding
great
inequalitie
(
for
they
differ
in
infinit
;
)
all
the
good
that
man
hath
,
is
of
God
.
Wherefore
mans
iustice
receiued
of
God
,
cannot
be
according
to
absolute
equalitie
,
but
after
a
certain
proportion
,
to
wit
,
in
as
much
as
either
worketh
according
to
his
condition
.
Now
man
hath
the
measure
and
condition
of
his
vertue
from
God
,
and
therefore
mans
merite
cannot
be
with
God
,
saue
onely
according
to
the
supposal
of
Gods
holy
ordinance
:
so
to
wit
,
that
man
may
attaine
that
at
Gods
hand
by
his
working
,
as
reward
,
to
which
God
hath
appointed
his
power
of
working
.
Thus
writeth
the
master
papist
Aquinas
;
who
vtterly
ouerthroweth
all
popish
merite
,
as
it
is
this
day
defended
in
the
church
of
Rome
.
Note
well
〈◊〉
doctrine
.
For
first
,
(
marke
well
gentle
Reader
,
for
this
is
a
weightie
point
,
)
Aquinas
telleth
vs
,
that
where
there
is
not
perfert
equalitie
,
there
can
be
no
merite
properlie
.
Secondly
,
hee
graunteth
that
there
is
infinite
inequalitie
betweene
God
and
man
.
Thirdly
,
hee
confesseth
that
mans
iustice
is
not
absolute
,
but
imperfect
.
Fourthly
,
he
granteth
,
that
man
doth
merite
nothing
in
Gods
sight
,
saue
only
by
way
of
his
free
acceptation
.
Fiftly
,
he
confesseth
that
eternall
life
is
not
properly
hyre
,
but
as
it
were
hyre
,
by
reason
of
the
same
acceptation
.
Durandus
their
owne
schooleman
denieth
euery
mans
works
how
iust
or
holie
soeuer
he
be
,
●eritum
largo
●●do
.
to
be
simply
and
properly
meritorious
;
but
onely
to
merite
in
an
vnproper
and
large
kinde
of
speech
;
Meritum
(
inquit
)
propriè
de
condigno
est
,
cui
simpliciter
debetur
aequale
virtute
operis
:
●urand
.
in
2.
〈◊〉
.
d.
28.
apud
〈◊〉
.
de
iust
.
&
〈◊〉
.
nullum
autem
opus
nostrum
aequale
potest
esse
vitae
aeternae
,
neque
illam
largitur
nobis
Deus
ex
iustitia
,
sed
ex
quadam
liberalitate
sane
quia
gratìs
acceptat
nostra
opera
.
Merite
(
saith
Durand
)
is
properly
of
the
worthy
,
to
which
that
is
simply
due
which
is
equall
by
the
vertue
of
the
worke
:
but
no
worke
of
ours
can
be
equall
to
eternall
life
,
neither
doth
God
giue
it
vs
of
iustice
,
but
of
meere
liberalitie
,
in
that
he
freely
accepteth
our
workes
.
Gregorius
Ariminensis
,
Marsilius
,
Thomas
Waldensis
,
Paulus
Burgensis
,
●pud
Ios.
Angl.
●
2.
s.
d.
27.
ar.
2.
●●ffic
.
5.
and
Io.
Eckius
,
all
being
zealous
papists
,
doe
for
al
that
denie
mans
workes
to
be
meritorious
of
eternal
life
,
how
holy
soeuer
the
man
be
.
And
(
gentle
Reader
)
that
thou
mayest
fully
knowe
,
howe
the
papists
haue
of
late
yeeres
bewitched
the
world
,
and
vnder
pretence
of
holy
zeale
seduced
simple
soules
;
call
to
minde
that
they
vse
to
wrest
the
scriptures
(
as
I
haue
already
proued
out
of
their
owne
doctors
)
and
to
come
new
no
distinctions
to
make
their
false
doctrine
good
.
Which
for
thy
better
satisfaction
,
I
will
prooue
concerning
this
present
controuersie
of
the
merite
of
works
,
out
of
Iosephus
Angles
a
grey
frier
and
learned
popish
bishop
,
who
euen
in
that
booke
which
he
dedicated
to
the
pope
himselfe
(
so
mightie
is
the
truth
)
writeth
in
these
expresse
words
:
●osephus
Angles
●
2.
s.
dist.
27.
●
.
2.
diffic
4.
Diuus
Chrysostomus
ait
;
Etsi
millies
moriamur
,
etsi
omnes
virtutes
animae
expleamus
,
nihil
dignum
ger●mus
ad
ea
,
quae
ipsi
à
Deo
percipimus
.
Eodem
etiam
modo
considerantes
omnes
alij
doctores
sancti
naturalem
solummodo
bonorum
operum
valorem
,
&
illum
à
valore
&
iusta
vitae
aeternae
aestimatione
longissime
distare
perpendentes
,
prudenter
dixerunt
,
opera
nostra
non
esse
meritoria
aut
digna
vita
aterna
.
Ex
lege
tamen
siue
conuentione
,
siue
promissione
facta
nobiscum
,
opera
bona
hominis
cum
adiutorio
gratiae
Dei
fiunt
aeternae
vitae
digna
,
&
illi
aequalia
;
quae
seclusa
illa
dei
promissione
quae
passim
in
sacris
literis
repetitur
,
fuissent
tanto
praemio
prorsus
indigna
.
Saint
Chrysostome
sayeth
,
Chrysost.
in
lib.
2.
de
compunct.
cord●●
,
tom.
5
▪
though
wee
dye
a
thousand
times
,
and
accomplish
all
vertue
of
the
minde
,
yet
doe
wee
nothing
worthie
of
those
things
which
wee
receiue
of
God
.
And
all
other
holy
doctors
,
considering
after
the
same
manner
the
naturall
valure
only
of
good
words
,
and
perceiuing
that
it
is
exceeding
farre
distant
from
the
valure
and
iust
estimation
of
eternall
life
,
sayd
wisely
,
that
our
works
are
not
meritorious
nor
worthie
of
eternall
life
.
Yet
for
the
couenant
and
promise
made
with
vs
,
the
good
works
of
man
with
the
help
of
Gods
grace
,
are
worthy
of
eternall
life
,
and
equall
with
it
;
which
for
all
that
,
that
promise
of
God
which
is
frequent
in
the
scriptures
set
aside
,
were
altogether
vnworthie
of
so
great
reward
.
Thus
sayth
our
Popish
Bishoppe
and
holy
Frier
,
who
though
he
bestirre
himselfe
more
then
a
little
,
to
establish
the
condigne
merite
of
works
,
yet
doth
he
in
his
owne
kind
of
reasoning
,
vtterly
confute
and
confound
himselfe
.
For
first
,
he
graunteth
that
not
onely
S.
Chrysostome
,
but
all
the
rest
of
the
holy
Fathers
with
him
,
affyrme
good
workes
neyther
to
be
meritorious
,
nor
worthy
of
eternall
life
.
Agayne
,
he
graunteth
that
workes
considered
in
their
naturall
kinde
,
are
vnworthie
of
eternall
life
.
Thirdly
,
he
graunteth
that
good
works
euen
as
they
proceede
of
grace
and
assistance
of
the
holy
Ghost
,
are
for
all
that
vnworthy
of
eternall
life
,
if
Gods
promise
and
free
acceptation
be
set
apart
.
Which
three
poynts
doubtlesse
are
all
that
we
desire
to
be
graunted
,
concerning
the
doctrine
of
good
works
.
And
so
,
(
though
the
Papists
neuer
cease
to
impeach
,
accuse
,
slaunder
,
and
condemne
vs
in
this
behalfe
)
yet
do
we
defend
nothing
heerein
,
but
that
which
their
owne
best
Doctors
and
printed
bookes
doe
teach
vs
;
yea
,
euen
such
bookes
as
are
dedicate
to
the
Popes
holinesse
himselfe
.
The
conceites
which
this
Bishop
alledgeth
to
make
good
his
intended
purpose
,
are
childish
and
too
too
friuolous
.
For
first
,
where
hee
sayth
that
the
Fathers
speake
of
good
workes
onely
in
respect
of
their
naturall
valure
(
as
hee
tearmeth
it
;
)
I
a●nswere
,
The
Bishops
reasons
confuted
▪
that
that
glosse
and
exposition
is
onely
inuented
by
him
and
his
fellowes
,
to
salue
their
beggerly
doctrine
if
it
wold
be
.
For
besides
that
no
father
saith
so
;
they
repute
al
works
before
grace
meere
sin
,
as
I
haue
prooued
out
of
Austen
.
And
our
Bishop
vnwittingly
confuteth
himselfe
(
of
such
force
is
the
trueth
,
)
when
he
graunteth
that
good
works
done
in
grace
are
vnworthy
of
heauen
,
if
Gods
promise
be
set
apart
.
For
if
they
merite
ex
condigno
,
as
he
auoucheth
;
then
doubtlesse
promise
,
couenant
,
and
mercie
,
is
altogither
needlesse
.
Secondly
,
where
the
bishop
fleeth
to
distributiue
iustice
,
so
to
establishe
the
merite
of
workes
;
I
answere
,
that
both
the
fathers
and
his
fellowes
are
against
him
,
Aquinas
12.
q.
114.
ar.
1.
yea
euen
Aquinas
himselfe
.
For
they
vnderstand
iustice
commutatiue
,
and
require
arithmetical
equalitie
.
And
if
Geometricall
proportion
were
to
be
admitted
;
yet
should
greater
equalitie
be
required
,
then
can
be
found
between
our
workes
and
eternall
life
.
The
9
obiection
.
Ye
brag
that
the
merite
of
good
workes
,
cannot
be
found
in
all
the
Scripture
:
Ecclesiast.
cap.
1●
v.
▪
15.
But
therein
you
belie
both
vs
and
the
holy
scripture
.
For
in
the
booke
of
Ecclesiasticus
,
I
finde
these
expresse
wordes
;
Omnis
misericordia
faciet
locum
vnicuique
secundum
meritum
operum
suorum
.
All
mercie
shall
make
place
to
euerie
one
,
according
to
the
merite
of
his
workes
.
Loe
,
here
is
made
expresse
mention
,
of
the
merite
of
his
good
workes
.
The
answere
.
I
say
first
,
that
the
booke
of
Ecclesiasticus
is
not
canonicall
Scripture
,
as
which
was
not
found
written
in
the
holy
tongue
.
I
say
secondly
,
that
it
is
not
for
nothing
,
that
your
late
councel
of
Trent
hath
so
magnified
your
Latine
vulgata
editio
.
For
such
stuffe
as
this
,
it
doth
affoord
you
in
time
of
neede
.
I
say
thirdly
,
that
in
the
originall
and
Greeke
text
,
your
worde
(
merite
)
may
long
seeke
for
lodging
,
before
it
finde
any
.
For
these
are
the
expresse
wordes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Make
place
to
all
almes
,
for
euerie
one
shall
find
according
to
his
workes
.
The
10.
obiection
.
One
Scripture
saith
,
that
if
we
giue
almes
,
all
things
are
pure
vnto
vs
.
Another
scripture
saith
,
that
charitie
couereth
the
multitude
of
sinnes
.
The
answere
.
I
say
first
,
that
S.
Luke
reprooueth
the
extortions
of
the
Pharisies
,
&
exhorteth
them
to
works
of
charitie
.
As
if
he
had
said
;
not
vnwashed
handes
make
you
eate
vncleanly
,
but
your
wicked
extortions
.
Vse
therefore
charitie
,
and
giue
almes
to
the
poore
,
and
then
your
soules
shal
be
cleane
,
though
the
platter
be
vnwashed
.
This
sense
is
gathered
out
of
the
verses
aforegoing
.
I
say
secondly
,
that
almesdeedes
▪
and
other
good
works
proceeding
of
faith
,
do
neither
merite
nor
iustifie
as
is
prooued
;
but
yet
they
are
testimonies
before
men
,
that
wee
be
iustified
by
faith
through
the
merites
of
Christ
Iesus
.
For
which
respect
,
iustification
is
often
ascribed
vnto
them
;
as
to
the
effects
therof
.
I
say
thirdly
,
that
the
fathers
in
many
places
doe
speake
of
temporal
remission
,
which
often
is
graunted
for
almes
deeds
and
the
like
.
The
replie
.
If
good
workes
can
neither
iustifie
nor
merite
,
then
is
it
but
a
vaine
thing
to
exercise
our selues
therein
.
The
answere
.
I
say
first
,
that
thus
to
say
and
thinke
is
a
probable
signe
of
the
reprobate
,
who
hath
no
feeling
of
Gods
holy
spirite
,
but
is
become
senselesse
in
all
spirituall
contemplation
.
I
say
secondly
,
that
albeit
good
workes
doe
neither
iustifie
nor
merite
,
in
proper
kinde
of
speech
;
yet
be
there
many
good
and
necessary
causes
,
why
we
should
doe
good
workes
.
First
,
because
God
is
glorified
therein
.
Therefore
saith
Christ
;
let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
.
Secondly
,
because
by
good
workes
we
shew
our
gratitude
&
loue
towards
God
.
Therfore
saith
Christ
;
If
ye
loue
me
,
keep
my
commandements
.
Thirdly
,
The
8
conclusion
.
Although
good
workes
doe
neither
merite
grace
in
this
life
,
nor
glorie
in
the
life
to
come
,
as
which
are
imperfect
,
polluted
with
sinne
,
and
in
rigour
of
iustice
worthy
of
condemnation
,
as
is
alreadie
prooued
;
yet
because
God
hath
decreed
in
his
eternal
counsel
to
bring
vs
to
heauen
by
them
,
as
by
ordinary
meanes
and
right
fruites
of
a
sound
christian
faith
;
they
may
in
a
godly
sense
be
termed
,
The
secundary
instrumentall
cause
of
eternall
life
;
but
in
no
sense
the
cause
of
mans
iustification
.
Explico
:
I
say
(
of
mans
iustification
,
)
because
the
latter
can
neuer
be
the
cause
of
the
former
;
and
consequently
good
workes
following
our
iustification
as
the
immediate
fruites
thereof
,
can
by
no
meanes
possible
be
the
cause
of
the
same
.
In
regard
whereof
S.
Austen
as
in
many
other
thinges
,
August
.
de
fide
&
operib.
cap.
14.
tom.
4.
so
in
this
point
saide
very
learnedly
;
Quòd
opera
non
praecedunt
iustificandum
,
sed
sequuntur
iustificatum
.
That
workes
doe
not
go
before
iustification
,
but
followe
him
that
is
iustified
;
I
say
(
of
eternall
life
)
because
when
there
be
many
gradual
effectes
of
one
and
the
same
cause
,
then
the
former
may
fitly
be
termed
the
materiall
cause
of
the
latter
;
that
is
,
as
the
schooles
terme
it
,
Causa
sine
qua
non
,
The
cause
without
which
the
latter
shall
not
haue
effect
.
For
as
vocation
,
Rom.
8.
v.
30.
Rom.
10.
v.
17.
iustification
,
regeneration
,
and
glorification
are
the
effectes
of
predestination
;
euen
so
by
Gods
holy
ordinance
,
being
predestinate
,
wee
are
called
by
the
hearing
of
his
word
vnto
●aith
,
Rom.
5.
v.
1.
1.
Cor.
1.
v.
30.
2.
Cor.
4.16
.
Gal.
6.
v.
15.
Mat.
7.
v.
17.
which
faith
is
the
cause
of
our
iustification
by
apprehending
the
righteousnesse
of
Christ
Iesus
;
after
wee
be
iustified
of
our
iustification
proceedes
regeneration
,
as
who
hauing
remission
of
our
sinnes
,
and
being
ingraffed
in
Christ
by
faith
,
are
indued
with
more
aboundant
grace
of
his
holy
spirite
,
thorough
which
we
are
dayly
more
and
more
regenerate
,
and
made
new
creatures
;
after
we
be
regenerate
,
out
of
our
regeneration
spring
good
workes
aswel
internall
,
as
externall
;
as
who
being
made
good
trees
,
begin
to
bring
forth
good
fruits
;
and
so
continuing
are
brought
at
the
length
of
Gods
free
mercie
,
to
the
possession
of
eternall
life
.
For
as
the
apostle
saith
,
Ephes.
2.
v.
10.
we
are
created
vnto
good
workes
,
which
God
hath
ordained
that
wee
shoulde
walke
in
them
:
and
continuing
in
them
,
we
shall
at
the
dreadful
day
of
doome
heare
this
ioyfull
sentence
,
pronounced
to
our
vnspeakable
comfort
;
Come
yee
blessed
of
my
father
,
take
the
inheritance
of
the
kingdome
,
prepared
for
you
from
the
foundation
of
the
world
.
For
I
was
an
hungred
,
Math.
25.
v.
34.
and
ye
gaue
me
meate
;
I
was
thirsty
,
and
ye
gaue
me
drink
;
I
was
a
stranger
,
and
ye
took
me
in
vnto
you
;
I
was
naked
and
ye
clothed
me
,
I
I
was
sicke
,
and
ye
visited
me
;
I
was
in
prison
,
and
ye
came
to
me
.
And
with
this
,
it
is
true
yet
that
the
apostle
saith
;
Tit.
3.
v.
5.6
,
7
,
8.
Not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
by
renuing
of
the
holy
Ghost
,
which
hee
shed
on
vs
aboundantly
through
Iesus
Christ
our
sauiour
,
that
wee
being
iustified
by
his
grace
,
should
be
made
heires
according
to
the
hope
of
eternall
life
.
This
is
a
true
saying
,
and
these
thinges
I
will
thou
shouldest
affirme
,
that
they
which
haue
beleeued
God
,
might
be
carefull
to
shew
forth
good
workes
.
These
things
are
good
and
profitable
vnto
men
.
Thus
saith
S.
Paule
,
and
therefore
I
thinke
this
a
profitable
conclusion
.
By
it
rightly
vnderstood
,
many
places
of
holy
Scripture
may
easily
be
answered
,
which
seeme
to
ascribe
iustification
or
glorification
to
good
workes
.
The
10.
conclusion
.
This
popish
assertion
,
Anno
Dom.
1080.
that
workes
doe
iustifie
and
merite
eternall
life
de
condigno
,
was
for
the
space
of
a
thousand
and
eightie
yeares
vnknowne
to
the
church
of
God
.
About
which
time
Petrus
Lombardus
and
his
fellowes
began
their
scholasticall
theologie
,
Anno
Dom.
1545.
and
disputed
such
matters
doubtfully
.
About
the
yeare
of
our
Lord
1545.
the
late
councell
of
Trent
defined
the
same
for
an
article
of
christian
beliefe
,
solemnely
accursing
al
such
as
hold
the
contrary
opinion
.
This
is
the
originall
and
antiquitie
of
this
impudently
defended
heresie
.
It
is
sufficiently
confuted
throughout
the
whole
chapter
.
CHAP.
X.
Of
the
popish
idololatricall
masse
.
The
1.
conclusion
.
TO
withhold
from
the
vulgar
and
laycall
sort
of
people
,
the
one
part
of
the
holy
communion
,
is
a
diabolical
,
hereticall
,
and
sacrilegious
fact
.
I
prooue
it
sundry
waies
:
First
,
because
it
is
flatly
against
the
expresse
scripture
,
Math.
26.
v.
27.
Mar.
1●
▪
v.
23.
and
Christes
holy
institution
.
For
Christ
himselfe
instituted
and
ministred
the
Sacrament
in
both
kindes
,
saying
;
drinke
yee
all
of
it
,
as
Saint
Mathew
recordeth
:
and
they
all
dranke
of
it
,
as
witnesseth
Saint
Marke
.
Saint
Paule
also
taught
all
the
Corinthians
to
communicate
in
both
kindes
,
protesting
that
hee
deliuered
the
forme
and
maner
of
the
holy
communion
,
euen
as
he
had
in
spirite
receiued
it
from
the
Lord
.
1.
Cor.
11.
v.
●3
.
25
.
Secondly
,
because
the
auncient
fathers
shew
euidently
,
that
in
their
time
it
was
the
generall
practise
of
the
church
,
to
deliuer
the
holy
communion
to
the
lay
people
vnder
both
kindes
.
Neither
was
the
cup
taken
from
the
vulgar
sort
by
any
setled
law
,
Anno.
dom.
1414
vntill
the
late
councell
of
Constance
,
which
was
in
the
yere
of
our
Lord
God
,
1414.
Origen
.
hom.
16.
in
numer
.
prope
finem
.
Origen
hath
these
words
;
Quis
est
iste
populus
,
qui
in
vsu
habet
sanguinem
bibere
?
haec
erant
quae
in
euangelio
audientes
ij
qui
ex
Iudaeis
dominum
sequebantur
,
scandalizati
sunt
,
&
dixerunt
;
Quis
potest
manducare
carnem
,
&
sanguinem
bibere
?
sed
populus
Christianus
,
populus
fidelis
audit
haec
,
&
amplectitur
,
&
sequitur
eum
qui
dicit
:
nisi
manducaueritis
carnem
meam
,
&
biberitis
sanguinem
meum
,
non
habebitis
vitam
in
vobis
ipsis
,
quia
caro
mea
verè
est
cibus
,
&
sanguis
meus
verè
potus
est
.
Who
is
that
people
,
that
hath
in
custome
to
drinke
bloud
?
these
were
the
thinges
which
the
Iewes
that
followed
Christ
heard
in
the
gospel
,
and
were
scandalized
,
and
said
;
Who
can
eate
flesh
and
drinke
bloud
?
but
the
christian
people
,
the
faithfull
people
,
heare
these
thinges
,
and
embrace
them
,
and
follow
him
that
sayth
;
vnlesse
ye
shall
eate
my
flesh
&
drink
my
bloud
,
ye
shall
haue
no
life
in
your selues
,
because
my
fleshe
is
meate
indeed
,
and
my
bloud
drinke
indeed
?
S.
Hierome
hath
these
words
;
Sacerdotes
quoque
qui
eucharistiae
seruiunt
,
&
sanguinem
domini
populis
eius
diuidunt
,
Hieron
.
in
3.
cap.
Sophon
.
impiè
agunt
in
legem
Christi
.
The
Priestes
also
that
administer
the
eucharist
,
and
diuide
the
Lordes
bloud
to
his
people
,
transgresse
the
law
of
Christ
heynously
.
Saint
Cyprian
with
fourtie
learned
bishops
,
in
their
ioynt
Epistle
to
Cornelius
,
write
in
this
expresse
maner
;
Cypr.
lib.
1.
epis.
2.
Quo
modo
docemus
aut
prouocamus
eos
in
confessione
nominis
sanguinem
suum
fundere
,
si
eis
militaturis
Christi
sanguinem
denegamus
?
aut
quo
modo
ad
martyrij
poculum
ido●●os
facimus
,
si
non
eis
priùs
ad
bibendum
in
ecclesia
poculum
domini
iure
communicationis
admittimus
?
Howe
doe
we
teache
〈◊〉
them
to
shed
their
bloud
for
the
name
of
Christ
,
if
wee
denie
them
the
bloud
of
Christ
,
when
they
go
to
warre
?
or
how
doe
we
make
them
fit
for
the
cuppe
of
martyrdome
,
if
wee
doe
not
first
admit
them
to
drinke
the
Lordes
cuppe
in
the
Churche
,
and
that
by
the
right
of
communion
?
The
Romish
Church
taketh
from
vs
our
christ●●n
right
.
where
I
wishe
the
reader
to
note
well
that
the
lay
people
haue
right
to
both
kindes
;
and
consequently
,
that
the
Romish
church
is
become
the
whore
of
Babylon
,
in
that
shee
robbeth
vs
of
our
christian
right
,
which
wee
haue
de
iure
diuino
.
Saint
Chrysostome
hath
these
wordes
:
Chrysost.
in
●
.
Corinth
.
hom.
1●
in
mor.
Est
vbi
nihil
differt
sacerdos
à
subdito
,
vt
quando
fruendum
est
honorandis
mysteriis
.
Similiter
enim
omnes
vt
illa
percipiamus
digni
habemur
.
Non
sicut
in
veteri
lege
,
partem
quidem
sacerdos
comedebat
,
partem
autem
populus
;
&
non
licebat
populo
participem
esse
eorum
quorum
particeps
erat
sacerdos
.
Sed
nunc
non
sic
:
verum
omnibus
vnum
corpus
proponitur
&
poculum
vnum
.
There
is
a
place
,
where
there
is
no
difference
betweene
the
priest
&
the
lay
person
,
as
when
we
are
to
communicate
in
the
holy
mysteries
;
for
we
are
all
in
like
worthie
,
for
that
communion
;
not
as
it
was
in
the
olde
lawe
,
where
the
priest
ate
one
part
and
the
people
another
;
neither
coulde
the
people
be
permitted
to
take
part
of
that
that
the
priest
ate
.
For
nowe
it
is
not
so
,
but
to
all
is
proposed
one
bodie
and
one
cuppe
.
Out
of
these
golden
words
I
note
first
,
that
the
difference
in
communion
,
is
a
Iudaicall
ceremonie
from
which
Christs
death
deliuered
vs
.
I
note
secondly
,
that
in
the
christian
communion
,
the
common
people
ought
to
be
as
free
as
the
minister
.
I
note
thirdly
,
that
it
was
so
in
Saint
Chrysostomes
time
,
when
the
people
receiued
vnder
both
kinds
.
Ignat.
in
epist
ad
Philadelp
.
prope
〈◊〉
.
I
note
fourthly
,
that
the
pope
hath
brought
vs
into
greater
bondage
then
euer
were
the
Iewes
.
S.
Ignatius
hath
these
wordes
;
Vna
est
caro
domini
Iesu
▪
&
vnus
eius
sanguis
qui
pro
nobis
effusus
est
,
vnus
etiam
panis
pro
omnibus
confractus
,
&
vnus
calix
totius
ecclesiae
.
There
is
one
flesh
of
our
Lord
Iesus
,
&
one
blood
which
was
shed
for
vs
,
one
bread
also
broken
for
all
,
and
one
cuppe
of
the
whole
church
.
●ustinus
mar●yr
apolog.
2.
pa.
76.
Saint
Iustine
hath
these
wordes
;
Praesidens
vero
,
postquam
gratiarum
actionem
perfecit
,
&
populus
vniuersus
apprecatione
laeta
eum
comprobauit
,
qui
apud
nos
vocantur
diaconi
atquo
ministri
,
distribuunt
vnicuique
praesentium
,
vt
participet
eum
in
quo
gratiae
actae
sunt
panem
,
vinum
,
&
aquam
.
After
the
chiefe
pastour
hath
finished
the
giuing
of
thankes
,
and
all
the
people
haue
with
ioyfull
prayer
approoued
the
same
,
they
that
we
cal
Deacons
and
Ministers
,
do
distribute
to
euery
one
that
is
present
,
the
sanctified
bread
,
wine
,
and
water
,
to
be
partaker
thereof
.
Yea
the
said
Iustinus
a
little
after
addeth
these
important
wordes
;
Nam
apostoli
in
commentarijs
à
se
scriptis
quae
euangelia
vocantur
,
ita
tradiderunt
praecepisse
sibi
Iesum
.
For
the
apostles
in
their
commentaries
,
that
is
,
in
the
gospelles
,
haue
taught
vs
,
that
Iesus
so
commaunded
them
(
to
minister
the
holie
communion
.
)
Where
note
by
the
way
,
that
Christ
did
not
onelie
ordaine
both
kindes
,
but
he
also
gaue
commaundement
to
retaine
the
same
in
the
church
.
For
which
cause
saint
Paul
teaching
the
Corinthians
to
communicate
vnder
both
kinds
,
said
that
he
receiued
that
form
&
maner
from
the
Lord.
1.
Cor.
11.23
▪
25.
S.
Austen
hath
these
words
:
Cum
Dom.
dicat
,
August
.
q.
57.
〈◊〉
Leuit.
tom.
4
▪
nisi
manducaueritis
carnem
meam
&
biberitis
meum
sanguinem
,
non
habebitis
vitam
in
vobis
:
quid
sibi
vult
,
quod
à
sanguine
sacrificiorum
quae
pro
peccatis
offerebantur
,
tantopere
populus
prohibetur
,
si
illis
sacrificijs
vnum
hoc
sacrificium
significabatur
,
in
quo
vera
sit
remissio
peccatorum
?
à
cuius
tamen
sacrificij
sanguine
in
alimentum
sumendo
non
solum
nemo
prohibetur
,
sed
ad
bibendum
potius
omnes
exhortantur
qui
volunt
habere
vitam
.
When
our
Lord
saith
,
vnles
ye
shal
eate
my
flesh
and
drinke
my
blood
,
ye
shal
haue
no
life
in
you
:
what
meaneth
it
that
the
people
is
so
greatly
forbidden
the
blood
of
sacrifices
which
was
offered
for
sins
,
if
in
those
sacrifices
this
onely
sacrifice
was
signified
,
in
which
there
is
true
remission
of
sins
?
From
the
blood
of
which
sacrifice
for
al
that
to
be
taken
for
nourishment
,
not
only
none
is
prohibited
,
but
al
rather
are
exhorted
to
drinke
it
,
that
desire
to
haue
life
.
S.
Ambrose
,
at
such
time
as
the
emperour
Theodosius
after
his
great
slaughter
of
men
at
Thessalonica
desired
to
enter
into
the
church
at
Millan
,
and
there
to
be
partaker
of
the
holie
eucharist
,
spoke
these
words
vnto
him
;
Quî
quaeso
,
Ambr.
apud
Th●odor
.
lib.
5.
hist●●
.
cap.
17.
manus
iniusta
caede
&
sanguine
respersas
extendere
audes
,
&
eisdem
sacrosanctum
corpus
domini
accipere
?
aut
quomodo
venerandum
eius
sanguinem
ori
admouebis
,
qui
furore
irae
iubente
tantum
sanguinis
tam
iniquè
effudisti
?
How
I
pray
thee
darest
thou
stretch
out
thy
hands
sprinckled
with
vniust
slaughter
and
blood
,
and
to
take
the
holie
bodie
of
our
Lord
in
the
same
?
Or
how
wilt
thou
touch
thy
mouth
with
his
venerable
blood
,
who
to
satisfy
thy
fury
,
hast
shed
so
much
bloud
so
vnworthily
?
Gregorius
magnus
their
owne
bishop
of
Rome
,
confirmeth
this
veritie
in
these
words
:
Eius
quippe
ibi
corpus
sumitur
,
Gregor.
lib.
4.
dialogor
.
cap.
5●
.
eius
caro
in
populi
salutem
partitur
,
eius
sanguis
non
iam
in
manus
infidelium
,
sed
in
ora
fidelium
funditur
.
For
his
bodie
is
there
receiued
,
his
flesh
is
diuided
for
the
saluation
of
the
people
,
his
bloud
is
now
powred
,
not
into
the
handes
of
infidels
,
but
into
the
mouthes
of
the
faithfull
.
What
need
many
words
?
Their
owne
Gelasius
in
their
owne
canon
law
,
condemneth
their
fact
as
flat
sacrilege
.
These
be
his
words
:
De
consecr.
dist.
2.
cap.
compe●
.
Aut
integra
sacramenta
percipiant
,
aut
ab
integris
arceantur
:
quia
diuisio
vnius
eiusdemque
mysterij
,
sine
grandi
sacrilegio
non
potest
peruenire
Either
let
them
participate
the
whole
sacraments
,
or
els
let
them
abstain
from
the
whole
;
bicause
the
diuision
of
one
and
the
same
sacrament
,
cannot
be
done
without
great
sacrilege
.
The
first
obiection
.
The
answer
.
I
say
first
,
that
if
the
commaundement
pertained
onelie
to
the
apostles
,
then
are
priests
aswell
as
clarkes
free
from
the
same
.
I
say
secondly
,
that
the
commandement
was
giuen
of
both
kindes
in
one
and
the
selfe
same
maner
,
and
therefore
the
lay
people
are
as
free
from
the
one
as
the
from
the
other
.
I
say
thirdly
,
that
by
the
common
opinion
of
the
papists
,
they
were
lay
people
that
receiued
the
communion
at
Christs
handes
in
his
supper
.
Ioseph
.
Angles
in
4.
s.
q.
de
clau
.
For
the
apostles
were
vnpriested
vntil
after
his
resurrection
,
when
hee
saide
;
Receiue
ye
the
holy
ghost
.
I
say
fourthly
with
S.
Bernard
that
the
participation
of
both
kinds
was
commaunded
by
Christ
,
Bernard
.
serm.
3.
in
ramis
palmar
.
in
the
first
institution
thereof
:
for
thus
doth
he
write
:
Nam
de
sacramento
quidem
corporis
&
sanguinis
sui
,
nemo
est
qui
nesciat
hanc
quoque
tantam
&
tam
singularem
alimoniam
eâ
primùm
die
exhibitam
,
eâ
die
commendatam
&
mandatam
deinceps
frequentari
.
For
concerning
the
sacrament
of
his
body
and
bloud
,
euery
one
knoweth
that
this
such
and
so
singular
nourishment
was
exhibited
that
day
the
first
,
that
day
commended
,
and
commaunded
afterward
to
be
frequented
.
This
commandement
S.
Cyprian
and
saint
Iustine
vrge
for
both
kindes
;
their
words
already
are
set
downe
.
I
say
fiftly
,
that
S.
Paul
who
knew
Christs
minde
aswell
as
any
papist
,
did
communicate
the
vnpriested
Corinthians
vnder
both
kinds
,
and
told
them
that
Christ
had
so
appointed
.
The
replie
.
S.
Paul
only
recited
Christs
institution
,
(
saith
our
Iesuite
Bellarmine
)
but
gaue
no
commaundement
for
both
kindes
,
but
left
it
as
he
found
it
,
indifferent
,
and
in
the
free
choise
of
the
Corinthians
,
to
communicate
in
both
or
in
one
only
kind
.
The
answere
.
I
say
first
,
that
howsoeuer
sundry
of
you
admire
your
Iesuites
(
whom
I
willingly
confesse
to
be
learned
,
wishing
they
would
vse
their
learning
to
Gods
glorie
)
yet
cannot
wise
men
be
carried
away
with
ipse
dixit
,
as
if
they
were
become
disciples
of
Pythagoras
.
I
say
secondly
,
that
S.
Pauls
own
words
confute
your
Iesuite
sufficiently
.
For
first
,
he
saith
that
he
deliuered
euen
that
which
he
receiued
.
Againe
,
he
reciteth
the
precept
aswel
after
the
cup
as
after
the
bread
,
which
must
bee
wel
obserued
.
For
hereupon
doth
it
follow
that
both
kinds
be
of
like
force
,
the
one
not
more
commanded
then
the
other
.
Thirdly
,
he
applieth
aswel
the
drinking
of
the
cup
as
the
eating
of
the
bread
,
to
al
the
faithful
in
generall
.
Fourthly
,
he
applieth
the
examination
to
euery
one
of
the
faithful
.
Fiftly
,
he
willeth
the
examination
to
be
made
,
aswel
in
drinking
of
the
cup
,
as
in
eating
of
the
bread
.
Sixtly
,
he
wrote
&
spake
aswel
to
the
lay
people
as
to
the
priests
,
as
the
beginning
of
the
epistle
declareth
.
And
in
this
sense
doth
their
owne
Haymo
(
so
reputed
)
expound
S.
Paul
:
for
these
are
his
words
;
Ego
▪
n●
accepi
à
domino
,
Haymo
in
1.
Co●
cap.
11.
quod
et
tradidi
vobis
.i.
myster●um
corporis
&
sanguinis
Dom.
quomodo
debeatis
sumere
.
Sicut
mihi
reuelauit
,
ita
tradidi
vobis
.
For
I
haue
receiued
of
the
Lord
,
that
which
I
deliuered
to
you
,
that
is
,
the
mysterie
of
our
Lords
body
and
bloud
,
in
what
manner
ye
ought
to
receiue
it
.
Euen
as
he
reuealed
it
to
me
,
so
haue
I
deliuered
it
to
you
.
The
reply
.
S.
Marke
maketh
it
plaine
,
The
answere
.
I
say
first
,
that
it
was
spoken
to
al
the
faithfull
,
aswell
as
to
the
apostles
.
For
Paul
exhorted
the
whole
church
at
Corinth
,
to
vse
both
the
kinds
,
saying
,
that
God
had
so
appointed
.
As
if
he
had
said
;
not
I
,
but
the
Lord
commandeth
you
thus
to
do
,
for
he
reuealed
to
me
,
euen
as
I
haue
deliuered
vnto
you
.
Therefore
if
ye
do
it
not
,
you
transgresse
his
holy
commaundement
.
Yea
S.
Paul
declared
expressely
in
the
very
beginning
of
his
epistle
,
that
commandement
of
receiuing
the
holy
Eucharist
in
both
kindes
concerned
all
the
faithfull
in
the
world
,
as
well
to
come
,
as
then
liuing
.
For
these
words
(
Ye
shal
shew
the
Lords
death
till
he
come
,
1.
Cor.
11.26
.
)
doe
euidently
prooue
,
that
the
forme
prescribed
by
the
apostle
must
continue
after
the
death
of
the
Corinthians
,
euen
till
the
day
of
doome
.
I
say
secondly
,
that
since
Christ
himselfe
instituted
both
kinds
;
since
the
apostle
deliuered
both
kinds
euen
to
the
lay
people
;
since
the
church
communicated
to
the
faithful
laycall
people
in
both
kinds
euerie
where
,
for
many
hundred
yeres
together
,
as
the
papists
themselues
cannot
denie
;
since
they
confesse
that
both
kinds
may
lawfully
be
vsed
;
since
no
scripture
teacheth
vs
,
that
one
kind
is
sufficient
;
since
no
father
did
euer
exhort
to
vse
one
only
kind
;
since
no
councell
till
the
late
synode
of
Constance
,
did
euer
commaund
one
only
kind
;
in
fine
,
since
the
church
for
more
then
a
thousand
yeeres
together
did
euer
vse
both
kinds
:
how
impudent
,
howe
vnchristian
,
nay
,
how
tyrannicall
and
bloud-thirstie
is
the
Pope
of
Rome
,
and
his
Iesuits
that
incense
and
excite
him
thereunto
;
who
labor
this
day
with
fire
and
fagot
,
to
enforce
the
faithful
to
the
contrary
.
I
say
thirdly
,
that
this
obiection
maketh
against
the
papists
:
for
in
that
they
al
dranke
therof
,
it
cannot
folow
that
none
else
may
drinke
thereof
;
(
otherwise
the
practise
of
the
church
hitherto
should
haue
beene
wicked
,
and
the
apostles
themselues
haue
sinned
grieuously
)
but
that
all
present
ought
to
drinke
thereof
.
De
consecr.
dist.
2
cap.
peracta
.
For
which
cause
their
owne
canon-law
commaundeth
all
to
bee
putte
out
of
the
church
,
that
will
not
communicate
when
the
consecration
is
ended
.
Yea
,
their
own
Pope
Iulius
doth
condemne
their
grosse
illation
,
as
who
vnderstoode
Christes
wordes
of
all
the
faithfull
.
Thus
doth
he
write
;
De
consecr.
dist.
2
cap.
cum
omne
.
Illud
vero
quod
pro
complemento
communionis
intinctam
tradunt
eucharistiam
populis
,
nec
hoc
prolatum
ex
euangelio
testimonium
receperunt
,
vbi
apostolis
corpus
suum
commendauit
&
sanguinem
:
seorsum
enim
panis
,
&
seorsum
calicit
commendatio
memoratur
.
Nam
intinctum
panem
alijs
Christum
praebuisse
non
legimus
,
excepto
illo
discipulo
tantum
quem
intincta
buccella
magistri
proditorem
ostenderet
.
Loe
,
to
receiue
the
one
onely
kinde
is
against
the
gospel
.
But
where
they
giue
the
dipped
eucharist
to
the
people
for
the
complement
of
the
communion
,
they
found
not
this
witnessed
in
the
gospel
,
where
Christ
commended
his
bodie
and
blood
to
his
disciples
.
For
the
bread
is
commended
apart
,
and
the
cuppe
also
apart
.
For
we
reade
not
that
Christ
gaue
dipped
bread
to
any
others
,
saue
onelie
to
the
disciple
,
whom
the
dipped
morsell
declared
to
be
the
betrayer
of
his
maister
.
The
replie
.
The
councill
of
Constance
commaunded
no
new
thing
,
but
onelie
made
a
law
for
the
continual
performance
of
that
,
which
the
church
had
practised
long
before
.
The
answer
.
I
say
first
,
that
thogh
it
were
so
practised
before
in
some
places
:
yet
was
that
practise
neither
generall
,
nor
approued
by
anie
setled
lawe
,
vntil
the
late
councill
of
Constance
.
I
say
secondly
,
that
the
great
pillar
of
the
popish
church
Thomas
Aquinas
honestly
confesseth
so
much
in
this
behalf
,
as
is
enough
for
the
euerlasting
confusion
of
all
Romish
hypocrites
.
And
because
I
couet
to
deale
faithfully
in
this
point
,
as
in
al
other
;
I
will
alleage
the
expresse
wordes
of
Aquinas
,
as
himselfe
hath
deliuered
them
:
thus
doth
he
write
:
Aquin.
p.
3.
q.
80
ar.
12.
in
corpor●
Ex
parte
quidem
ipsius
sacramenti
conuenit
,
quòd
vtrumque
sumatur
,
scilicet
&
corpus
&
sanguis
,
quia
in
vtroque
consistit
perfectio
sacramenti
.
Et
ideo
quia
ad
sacerdotem
pertinet
hoc
sacramentum
consecrare
&
perficere
,
nullo
modo
debet
corpus
Christi
sumere
sine
sanguine
:
ex
parte
autem
sumentium
requiritur
summa
reuerentia
&
cautela
,
ne
aliquid
accidat
quod
vergat
ad
iniuriam
tanti
mysterij
:
quod
praecipuè
posset
accidere
in
sanguinis
sumptione
,
qui
quidem
si
incautè
sumeretur
,
de
facili
posset
effundi
.
Et
quia
creuit
multitudo
populi
christiani
,
in
quâ
continentur
senes
▪
&
iuuenes
,
&
paruuli
,
quorum
quid●m
non
sunt
tantae
discretionis
,
vt
cautelam
debitam
circa
vsum
huius
sacramenti
adhibeant
;
ideo
prouidè
in
quibusdam
ecclesiis
obseruatur
,
vt
populo
sanguis
sumendus
non
detur
,
sed
solûm
à
sacerdote
sumatur
.
In
the
behalfe
of
the
sacrament
it
is
meete
that
both
be
receiued
;
to
wit
,
both
the
bodie
and
the
blood
,
bicause
in
both
consisteth
the
perfection
of
the
sacrament
:
and
therefore
,
because
it
belongeth
to
the
priest
to
consecrate
and
to
perfite
this
sacrament
,
he
may
in
no
case
receiue
the
bodie
of
Christ
without
the
blood
.
In
the
behalfe
of
the
receiuers
great
reuerence
and
circumspection
is
required
,
left
any
thing
chance
that
may
tend
to
the
iniurie
of
so
worthie
a
misterie
:
which
might
chance
especially
in
the
receiuing
of
the
bloud
;
which
if
it
were
vnwarily
receiued
,
might
easily
be
shed
.
And
because
the
multitude
of
christian
people
is
increased
wherin
are
conteined
old
men
,
&
yong
men
,
and
litle
ones
,
whereof
some
are
not
of
so
great
discretion
,
to
vse
due
warines
about
the
vse
of
this
sacrament
:
therefore
there
is
a
good
prouiso
made
in
some
churches
,
that
the
lay
people
shall
not
receiue
the
bloud
,
but
onely
the
priest
.
Out
of
these
words
of
Aquinas
I
note
first
,
that
he
liued
a
thousand
two
hundred
seuentie
,
Anno.
Dom.
1275
and
fiue
yeers
after
Christ
.
I
note
secondly
,
that
the
perfection
of
the
sacrament
consisteth
in
both
kinds
;
and
consequently
,
that
the
communion
of
the
lay
people
,
is
this
day
vnperfect
in
the
church
of
Rome
.
I
note
thirdly
,
that
both
kinds
were
vsually
giuen
to
the
lay
people
in
Aquinas
his
time
,
&
that
the
contrarie
was
practised
onely
in
some
few
odde
churches
apart
.
I
note
fourthly
,
that
in
his
time
yong
children
receiued
the
holy
communion
.
To
this
I
adde
fiftly
,
that
the
papists
can
neuer
shew
any
other
alteration
,
betweene
the
dayes
of
Aquinas
and
their
late
synode
of
Constance
.
The
second
obiection
.
The
answere
.
I
say
first
,
that
your
own
Iansenius
granteth
that
this
place
is
not
meant
of
the
eucharist
,
●●nel
.
Iansen
.
comment
.
〈◊〉
loci
.
but
was
onely
a
figure
thereof
:
&
he
proueth
his
opinion
out
of
saint
Austen
,
S.
Bede
&
Theophilacte
.
I
say
secondly
,
that
it
is
the
vsuall
phrase
of
the
hebrew
tongue
,
to
tearme
all
kinde
of
meate
by
the
name
of
bread
;
and
so
howsoeuer
the
place
be
vnderstood
,
drinke
can
no
way
be
excluded
.
I
say
thirdly
,
that
if
this
place
be
vnderstood
of
the
holy
communion
,
〈◊〉
.
26.27
.
yet
wil
it
not
confirme
the
popish
practise
by
any
meanes
.
For
a
singular
act
of
Christ
,
who
was
aboue
his
law
and
not
bound
thereunto
;
Cor.
11.24.25
.
cannot
discharge
vs
from
his
holy
institution
,
which
he
commanded
vs
to
obserue
.
The
third
obiection
.
vers
.
●
.
where
by
the
breaking
of
bread
must
needes
be
vnderstood
the
blessed
eucharist
;
and
yet
is
there
no
mention
made
of
wine
.
The
answere
.
I
say
first
,
that
as
it
is
true
,
that
these
Textes
are
to
bee
vnderstoode
of
the
holy
sacrament
of
Christes
body
and
bloud
:
so
is
it
true
also
that
both
kindes
were
ministred
therein
.
I
prooue
it
,
because
otherwise
the
Apostles
shoulde
haue
ministred
the
sacrament
in
one
onely
kinde
;
which
yet
no
learned
paipst
will
auouch
.
I
say
secondly
,
that
the
whole
sacrament
is
figuratiuely
signified
by
the
breaking
of
bread
;
by
the
figure
Synecdoche
,
which
is
frequent
in
the
holy
scripture
,
when
a
part
is
named
for
the
whole
.
Whosoeuer
reiects
this
glosse
,
must
charge
the
apostle
with
flat
sacriledge
.
Yea
,
it
is
common
with
the
fathers
to
vnderstand
both
the
kinds
,
whensoeuer
they
speake
of
the
holy
eucharist
,
although
they
make
but
expresse
mention
of
the
one
.
Therefore
Saint
Iustine
,
after
hee
had
made
expresse
mention
of
both
the
kinds
,
addeth
these
words
;
Alimentum
hoc
apud
nos
appellatur
eucharistia
.
Iustinus
martyr
apolog.
2.
in
fi●
This
foode
or
nourishment
we
cal
the
eucharist
.
S.
Irenaeus
hath
these
words
:
Quando
mixtus
calix
&
fractus
panis
percipit
verbum
Dei
,
Irenaeus
libr.
5.
prope
initium
.
fit
eucharistia
corporis
&
sanguinis
Christi
.
When
the
cuppe
mingled
and
the
bread
broken
receiueth
the
worde
of
God
,
it
is
made
the
eucharist
of
the
body
and
bloud
of
Christ
.
So
S.
Cyprian
naming
the
cup
onely
,
calleth
it
the
eucharist
.
Cypr.
in
tract
.
de
lapsis
.
Which
cup
being
giuen
to
an
infant
,
proueth
euidently
,
that
in
the
primitiue
church
both
kinds
were
thought
most
necessarie
.
The
fourth
obiection
.
It
was
the
vse
in
the
primitiue
church
to
beare
the
eucharist
in
one
kind
to
the
sicke
,
Euseb.
hist.
lib.
●
cap.
34.
because
there
was
great
danger
in
carrying
the
consecrated
wine
.
A
sufficient
testimonie
hereof
is
the
storie
of
Serapion
.
The
answere
.
I
say
first
,
that
most
ancient
approued
antiquity
beareth
witnesse
of
both
kindes
sent
and
carried
to
the
sicke
and
to
such
as
were
absent
.
S.
Iustine
the
martyr
hath
these
words
:
Diaconi
distribuunt
vnicuique
praesentium
,
vt
participet
eum
in
quo
gratiae
actae
sunt
panem
,
●ustinus
apolog.
2
▪
●ag
.
76.
vinum
,
&
aquam
,
&
ad
absentes
perferunt
.
The
deacons
distribute
to
euerie
one
that
is
present
a
portion
of
the
consecrated
bread
,
wine
,
and
water
,
and
they
also
carrie
thereof
to
those
that
be
absent
.
Againe
he
writeth
thus
;
Distributio
communicatióque
fit
eorum
in
quibus
gratiae
actae
sunt
,
●dem
ibid.
pa.
77.
cuique
praesenti
,
absentibus
autem
per
diaconos
mittitur
.
A
distribution
and
communication
is
made
of
those
things
that
are
blessed
,
to
euerie
one
that
is
present
:
and
the
same
is
carried
by
the
deacons
,
to
those
that
be
absent
▪
Saint
Hierome
greatly
commendeth
saint
Exuperius
,
for
his
singular
zeale
in
this
behalfe
:
〈◊〉
.
ad
Rustic
.
●●onach
.
tom.
1.
〈◊〉
.
23.
these
are
his
words
;
Sanctus
Exuperius
Tolosae
episcopus
viduae
Sarep●ensis
imitator
,
esuriens
pascit
alios
:
&
ore
pallente
●eiunijs
,
fame
torquetur
alienâ
omnémque
substantiam
Christi
visceribus
erogauit
.
Nihil
illo
ditius
▪
qui
corpus
domini
canistro
vimin●o
,
sanguinem
portat
in
vitro
▪
Saint
Exuperius
the
bishoppe
of
Tolose
imitating
the
widow
of
Sarepta
,
feedeth
others
euen
when
himselfe
is
hungrie
:
his
own
mouth
is
pale
with
fasting
,
&
yet
it
grieueth
him
to
behold
others
famine
:
al
his
substance
he
bestoweth
on
Christs
members
.
None
more
rich
then
he
;
he
carrieth
our
Lords
body
in
a
wicker
basket
,
and
his
blood
in
a
glasse
.
I
say
secondly
,
that
Serapion
receiued
both
kinds
,
●eephorus
con●esseth
that
hee
●eceiued
the
eu●harist
.
lib.
9.
ca.
6
though
in
some
thing
different
from
Christs
institution
.
For
the
bread
was
first
infused
into
the
consecrated
wine
,
and
so
receiued
:
which
manner
of
receiuing
was
a
little
corruption
,
though
farre
different
from
the
popish
practise
,
which
altogether
abandoneth
the
perfection
of
the
holy
sacrament
.
This
their
owne
Durand
telleth
them
:
and
if
they
will
not
heare
mee
,
yet
must
I
request
them
to
hearken
to
his
words
.
Durand
.
lib.
4.
ca.
●4
.
in
ration
.
●iuinorum
.
Thus
doth
he
write
;
Etsi
in
hostiâ
consecratâ
Christi
sanguis
sit
,
non
tamen
est
ibi
sacramentaliter
eò
quòd
panis
corpus
▪
non
sanguinem
;
&
vinum
,
sanguinem
significat
&
non
corpus
▪
Quia
ergo
,
sub
alterá
tantum
specie
non
est
completum
sacramentum
,
qu●
ad
sacramentum
vel
signum
▪
debet
hoc
sacramentum
compleri
prius
,
quâm
presbiter
eo
vtatur
.
Although
in
the
consecrate
host
there
bee
the
blood
of
Christ
,
yet
is
it
not
there
sacramentally
:
●ee
Durands
●ordes
in
the
conclusion
〈◊〉
.
because
the
bread
doth
signifie
the
bodie
not
the
blood
;
and
the
wine
doth
signifie
the
blood
,
not
the
body
.
Therfore
because
the
sacrament
is
not
complete
vnder
one
only
kind
in
respect
of
the
sacrament
or
signe
;
this
sacrament
must
bee
first
complete
,
before
the
priest
vse
it
.
Thus
saith
our
popish
Durand
.
Out
of
whose
wordes
I
note
to
the
great
comfort
of
good
christians
,
The
Laical
communion
vnperfit
.
that
the
aduersaries
vnwittingly
are
beaten
with
their
owne
swords
.
For
though
their
doctour
Durand
,
onely
intend
to
make
good
the
priests
receiuing
;
yet
is
his
reason
generall
,
forcible
,
christian
,
insoluble
,
&
vtterly
ouerthroweth
al
communicating
vnder
one
kind
.
Which
hee
proueth
vnwittingly
and
vnwillingly
,
(
such
is
the
force
of
truth
)
by
three
reasons
:
first
,
because
the
bloud
is
not
in
the
consecrate
host
sacramentally
:
secondly
because
the
bread
cannot
signifie
the
blood
:
thirdly
,
because
the
sacrament
is
not
perfit
vnder
one
kind
.
Now
that
to
vse
dipped
bread
in
stead
of
the
blessed
wine
,
is
a
corruption
;
I
haue
already
proued
by
pope
Iulius
,
De
consecr.
dist.
2
cap.
cum
omne
.
who
telleth
vs
that
none
receiued
dipped
bread
,
but
only
Iudas
the
traitor
.
The
fift
obiection
.
In
the
primitiue
church
,
the
faithfull
vsed
to
carie
the
bread
home
with
them
,
that
they
might
receiue
it
when
they
thought
good
,
which
is
an
euident
signe
,
that
then
they
receiued
it
in
one
kind
at
home
.
The
answere
.
I
say
first
that
the
custome
the
obiection
speaketh
of
,
was
as
well
of
the
wine
as
of
the
bread
.
Nazianz.
orat
.
in
Gorg●
.
post
med.
For
S.
Gregorie
Nazianzene
writeth
of
his
sister
Gorgonia
,
that
shee
reserued
for
deuotion
sake
,
some
part
of
the
signes
of
the
bodie
&
bloud
of
our
Lord
,
which
she
brought
home
from
the
church
.
Tertull.
lib.
2.
ad
vxorem
.
Tertullian
writing
to
his
wife
of
this
vse
,
maketh
mention
of
the
wine
as
well
as
the
bread
.
And
Saint
Exuperius
(
as
yee
haue
heard
alreadie
)
carried
both
the
kinds
about
with
him
to
releeue
the
sicke
and
absent
;
which
he
would
neuer
haue
done
,
if
the
laie
people
had
not
receiued
in
both
kinds
.
I
say
secondly
,
that
this
custome
was
not
generall
,
but
onely
vsed
in
some
places
of
some
persons
rather
of
zeale
then
discretion
;
and
therfore
iustly
abrogated
by
sundrie
holy
councils
,
Toletain
and
Cesaraugustain
.
Conc.
Tolet.
●
.
can
.
14.
Conc.
Caesaraug
.
can.
2.
These
are
the
expresse
words
of
these
holy
councels
;
Si
quis
acceptam
à
sacerdote
eucharistiam
non
consumpserit
,
velut
sacrilegus
propellatur
,
anathema
sit
.
If
any
shall
not
eate
vp
all
the
eucharist
which
hee
receiueth
of
the
priest
;
let
him
be
excommunicated
,
let
him
be
accursed
.
Out
of
which
words
I
gather
that
the
lay
people
receiued
both
kinds
in
the
church
;
but
of
a
certaine
zeale
reserued
some
part
thereof
,
which
they
carried
home
,
to
eate
in
time
conuenient
,
as
they
thought
.
Which
vse
these
graue
synodes
vtterly
disliking
,
condemned
as
sacrilegious
.
The
sixt
obiection
.
Many
councels
make
mention
of
the
laicall
communion
,
by
which
the
lay
people
were
distinguished
from
the
clerkes
.
Which
distinction
coulde
neuer
haue
bene
,
if
both
had
receiued
vnder
both
kindes
.
The
answere
.
I
answere
briefely
,
that
both
sorts
receiued
the
holy
eucharist
in
both
kinds
:
but
the
difference
was
this
:
the
priest
receued
before
the
altar
,
the
clerks
in
the
chauncell
,
the
lay
people
without
;
so
that
the
meaning
of
the
councels
is
this
and
no
other
,
to
〈◊〉
,
that
when
the
laicall
communion
was
inioyned
to
the
clergie
for
penance
,
then
they
were
to
receiue
in
both
kinds
as
before
,
but
after
the
other
clergie
,
and
in
a
lower
place
with
the
vulgar
and
lay
people
.
This
my
solution
is
grounded
in
these
words
of
the
Toletain
councel
:
Conc.
Tolet.
●
.
can.
17.
Sacerdotes
&
Leuitae
ante
altare
communicent
,
in
choro
clericus
,
extra
chorum
populus
.
Let
the
priests
and
the
deacons
communicate
before
the
altar
,
the
clerkes
in
the
chancell
,
the
people
without
the
chancell
.
In
which
words
is
insinuated
the
distinction
of
communions
by
the
locall
distinction
where
the
communion
was
receiued
.
The
second
conclusion
.
The
priuate
communicating
in
the
popish
masse
,
where
the
priest
deuoureth
vp
all
alone
,
is
wicked
,
prophane
and
execrable
,
as
which
is
repugnant
to
Christs
sacred
institution
,
controlled
by
apostolicall
tradition
,
and
vnknowen
to
the
ancient
church
following
.
Matt.
26.27
.
Luc
22.19
.
Ma●.
14.23
.
I
prooue
it
briefely
:
First
,
because
Christ
instituted
both
kinds
,
&
commanded
al
to
receiue
both
kinds
,
and
withall
,
because
all
present
accomplished
his
precept
.
For
as
Saint
Marke
saith
,
they
all
dranke
thereof
.
Secondly
,
because
S.
Paul
deliuered
to
al
the
Corinthians
as
wel
the
lay
sort
as
the
clergie
,
not
only
the
forme
of
bread
,
but
of
wine
also
;
protesting
that
he
had
so
receiued
the
same
from
the
Lord
,
1.
Cor.
11.24
,
25.
and
consequently
that
they
ought
in
like
maner
to
frequent
that
holy
sacrament
.
And
that
all
without
exception
vsed
thus
to
do
,
is
most
euident
by
the
course
of
holy
scripture
.
For
Luke
writeth
;
Act.
2
.
4●
.
Act.
20.7
.
The
faithful
continued
in
the
apostles
doctrine
,
&
fellowship
,
&
breaking
of
bread
,
&
praiers
:
yea
,
it
is
so
euident
in
the
very
canons
of
the
apostles
(
so
highly
magnified
of
the
papists
)
that
priuat
masse
was
reputed
an
execrable
thing
in
their
time
,
as
none
liuing
perusing
their
canons
seriously
,
can
without
the
note
of
impudencie
denie
the
same
.
These
are
the
expresse
words
of
the
tenth
canon
:
Can.
10.
Apostol.
Omnes
fideles
qui
conueniunt
in
solennibus
sacris
ad
ecclesiam
,
scripturas
apostolorum
&
euangelium
audiant
.
Qui
autem
non
perseuerauerint
in
oratione
vsque
dum
missa
peragitur
,
nec
sanctam
communionem
percipiunt
velut
inquietudines
ecclesiae
mouentes
,
conuenit
communione
priuari
.
Let
all
the
faithfull
that
come
to
the
church
in
time
of
the
holy
mysteries
,
heare
the
scriptures
of
the
apostles
and
the
gospel
.
And
if
any
shal
not
continue
in
prayer
til
the
masse
be
done
,
or
shal
not
receiue
the
holy
communion
;
Popish
priuate
masse
condemned
euen
by
the
apostles
.
let
them
be
excommunicate
,
as
those
that
disquiet
the
congregation
.
Thus
did
the
apostles
decree
.
In
whose
constitution
we
see
plainly
,
that
the
apostles
are
so
farre
from
approuing
the
priuat
masse
of
the
papists
;
as
they
would
not
permit
any
to
be
in
the
church
,
but
such
as
did
communicate
with
the
priest
.
De
consecr.
dist.
●
cap.
omnes
.
This
is
confirmed
euen
by
the
popes
canon
law
.
Thirdly
,
because
all
the
fathers
of
approued
antiquitie
,
doe
teach
vs
the
same
doctrine
.
S.
Chrysostome
hath
these
words
:
Ista
videlicet
&
nunc
ad
omnes
nos
dicit
,
Chrysost.
hom.
3
▪
ad
Ephes.
qui
impudenter
hic
&
improbè
adstamus
.
Quisquis
enim
mysteriorum
consors
non
est
,
impudens
&
impr●bus
adstat
.
These
things
verily
he
now
saith
to
vs
all
,
which
stand
by
impudently
and
wickedly
.
For
whosoeuer
standeth
by
and
doth
not
communicate
,
he
is
impudent
&
wicked
.
Oh
what
would
this
holy
father
say
,
if
he
were
this
day
in
Rome
▪
and
should
see
many
hundreds
standing
by
gazing
,
and
the
priest
onely
deuouring
al
?
he
would
doubtlesse
terme
them
,
most
impudent
and
vngratious
people
.
Clemens
in
Epistol
2.
Saint
Clement
,
whose
Epistles
the
papistes
haue
in
great
reuerence
,
writeth
in
these
words
:
Certè
tanta
in
altario
holocausta
offerantur
,
quanta
populo
sufficere
debeant
.
Quòdsi
remanserint
,
in
crastinum
non
reseruentur
.
Let
so
many
breades
be
offered
at
the
altar
,
as
may
suffice
the
people
,
(
not
only
the
ministers
.
)
And
if
any
thing
shall
remaine
,
let
it
not
bee
reserued
till
the
morrow
.
Ambr.
in
1.
Cor.
cap.
11.
S.
Ambrose
is
consonant
,
and
confirmeth
Saint
Clements
assertion
in
these
wordes
:
Munus
enim
oblatum
totius
populi
fit
,
quia
in
vno
pane
omnes
significantur
.
Per
id
enim
quod
vnum
sumus
,
de
vno
pane
omnes
sumere
oportet
.
For
the
oblation
offered
belongeth
to
the
whole
people
,
because
all
are
signified
in
one
bread
.
For
in
that
we
are
all
one
,
we
must
al
receiue
of
one
bread
.
Durand
.
in
ration
.
lib.
4.
cap.
53.
Durand
,
though
he
fauour
the
papistes
all
that
hee
may
,
yet
could
he
finde
no
place
for
priuate
masse
.
Thus
doth
he
write
;
In
primitiuâ
ecclesiâ
omnes
qui
celebrationi
missarum
intererant
,
singulis
diebus
communicare
solebant
,
eò
quòd
apostoli
omnes
de
calice
biberunt
,
Dom
▪
dicente
,
bibite
ex
hoc
omnes
.
In
the
primitiue
church
all
that
were
present
at
the
masse
did
euery
day
receiue
the
communion
,
because
all
the
apostles
drank
of
the
cup
,
according
to
our
Lordes
commandement
.
Out
of
whose
words
I
note
first
,
that
in
the
primitiue
Church
none
could
be
permitted
to
be
at
masse
,
but
such
as
woulde
receiue
the
communion
.
I
note
secondly
,
that
Christes
commandement
tied
all
the
people
thereunto
.
A
plainer
testimonie
doubtlesse
,
cannot
be
giuen
.
Aquinas
p.
3.
q.
●0
.
ar.
10.
ad
●uintum
.
Their
angelical
doctor
Aquinas
hath
these
expresse
wordes
:
Nam
in
primitiuâ
ecclesiâ
quando
magna
vigebat
deuotio
fidei
Christianae
,
statutum
fuit
,
vt
quotidie
fideles
communicarent
.
Vnde
Anacletus
papa
dicit
peractâ
consecratione
omnes
communicent
,
qui
noluerint
ecclesiasticis
carere
liminibus
:
sic
enim
&
apostoli
statuerunt
,
&
sancta
Rom.
tenet
ecclesia
.
In
the
primitiue
church
when
the
faithfull
were
feruent
in
deuotion
,
it
was
decreed
that
the
people
should
receiue
the
communion
daily
.
Wherupon
the
pope
Anacletus
saith
:
when
the
consecration
is
ended
,
let
all
communicate
,
that
will
not
be
driuen
out
of
the
church
doores
:
for
so
both
the
apostles
ordained
,
and
the
holy
Romaine
Church
obserueth
.
Out
of
these
wordes
I
note
first
,
that
all
were
driuen
out
of
the
church
that
would
not
receiue
.
I
note
secondly
,
that
it
was
the
ordinaunce
of
the
Apostles
so
to
doe
.
I
note
thirdly
,
that
as
the
same
Aquinas
saith
a
little
after
,
want
of
charitie
and
aboundance
of
iniquitie
,
made
this
holy
ordinance
to
cease
.
Whereby
it
appeareth
euidently
,
that
christian
zeale
is
decaied
in
the
Romish
church
.
The
3.
conclusion
.
The
popishe
oblation
of
Christes
naturall
bodie
in
their
masse
,
by
which
they
ascribe
remission
of
sins
to
the
quicke
and
the
dead
,
is
blasphemous
and
iniurious
to
Christes
holy
passion
.
I
prooue
it
first
,
because
the
apostle
saith
,
that
we
are
sanctified
by
the
oblation
of
the
body
of
Iesus
Christ
once
.
For
if
it
be
true
that
S.
Paule
saith
,
that
it
is
but
once
offered
;
Heb.
10.
v.
10.
it
must
needes
bee
false
that
the
papistes
say
,
that
it
is
offered
in
their
masses
,
ten
thousand
times
in
one
houre
.
I
proue
it
secondly
,
because
the
apostle
saith
,
that
Christ
hath
with
one
oblation
made
perfect
for
euer
,
them
that
are
sanctified
.
For
doubtlesse
where
one
oblation
doth
make
vs
perfite
and
consummate
;
there
need
neither
mo
oblations
,
Heb.
10.
v.
14
▪
nor
often
iteration
of
the
same
.
Therefore
the
popish
oblation
of
Christ
to
his
father
in
their
masse
is
blasphemous
against
Christ
,
as
which
maketh
his
oblation
vpon
the
crosse
vnperfect
,
and
insuffcicient
for
our
sinnes
.
I
prooue
it
thirdly
,
because
the
apostle
prooueth
Christes
priesthood
to
excell
the
priesthood
of
the
old
lawe
,
Heb.
10.
v.
10.11
,
12
,
13.
for
that
Christ
did
take
away
sinnes
by
one
onely
oblation
,
which
the
priestes
of
the
law
could
not
doe
with
many
.
But
doubtles
this
reason
of
S.
Paul
is
friuolous
and
to
no
purpose
,
if
Christ
must
stil
be
offered
in
the
masse
to
put
away
sinne
.
I
prooue
it
fourthly
,
because
the
apostle
saith
,
that
as
it
is
appointed
to
men
,
that
they
shall
once
die
,
Heb.
9.
v.
●●
.
2●
.
and
after
that
commeth
the
iudgement
;
euen
so
Christ
was
once
offered
to
take
away
the
sins
of
many
,
and
vnto
them
that
looke
for
him
,
shall
he
appeare
the
second
time
without
sinne
vnto
saluation
.
Loe
,
Christ
is
no
more
offered
before
his
second
aduent
,
then
men
die
before
the
iudgment
,
and
yet
euery
child
knoweth
,
that
men
die
but
once
by
ordinary
course
.
I
prooue
it
fiftly
,
because
S.
Paul
saith
that
if
he
should
often
offer
himselfe
,
Heb.
9.
v.
25.26
▪
as
the
high
priest
entred
into
the
holy
place
euery
yeare
,
then
must
hee
haue
often
suffered
since
the
foundation
of
the
world
;
as
if
he
had
said
,
hee
can
but
suffer
once
,
and
therefore
he
is
but
once
onely
offred
▪
Note
this
reason
well
,
for
doubtlesse
it
doth
conuince
.
I
proue
it
sixtly
,
because
there
is
nowe
no
other
thing
in
the
holy
Eucharist
,
then
that
which
Christ
gaue
to
his
apostles
at
his
last
supper
.
Marke
well
my
words
(
gentle
Reader
)
and
thou
shalt
with
facilitie
espie
the
blasphemous
trecherie
of
the
papists
.
For
,
if
that
which
Christ
gaue
to
his
apostles
in
his
supper
,
were
his
natural
body
sacrificed
for
the
sinnes
of
mankind
:
Note
well
this
reason
.
then
was
mans
redemption
twise
accomplished
,
then
was
Christ
sacrificed
before
he
died
,
then
was
mans
redemption
really
done
before
it
really
began
,
then
was
hee
dead
before
his
passion
,
then
was
his
body
in
one
place
and
his
bloud
in
another
,
then
was
hee
both
liuing
and
dead
at
once
,
then
was
his
death
in
vaine
:
for
al
these
absurdities
do
follow
perforce
,
vpon
the
forged
propitiatorie
sacrifice
in
the
popish
masse
.
I
proue
it
seauenthly
,
because
Christ
himself
said
of
his
holy
and
bitter
passion
,
Ioan.
19.30
.
that
it
was
the
consummation
of
euery
thing
needefull
for
mans
saluation
.
But
doubtlesse
where
one
oblation
once
made
,
maketh
mans
saluation
perfit
and
consummate
,
there
not
only
moe
oblations
,
but
also
the
iteration
of
the
same
oblation
,
is
meere
frustrate
and
needelesse
.
I
prooue
it
eightly
,
because
the
Apostle
saieth
flattely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hebr.
10.18
.
There
is
not
henceforth
any
oblation
for
sin
.
For
if
Saint
Paul
say
truely
,
that
there
is
no
oblation
for
sinne
after
Christs
death
on
the
crosse
;
then
doubtlesse
the
papists
must
needs
say
falsely
,
that
they
haue
a
daily
propitiatorie
sacrifice
in
their
masse
.
I
proue
it
ninthly
,
because
if
the
sacrifice
of
the
masse
,
were
the
self
same
sacrifice
of
the
crosse
,
but
vnbloudy
,
as
the
papists
dreame
:
then
shoulde
their
masse
sacrifice
be
of
infinite
valure
,
which
yet
no
papist
dareth
auouch
.
This
reason
doth
confound
the
papists
,
&
therfore
I
wil
proue
effectually
euerie
part
therof
.
First
,
that
it
is
the
same
sacrifice
which
Christ
offered
on
the
crosse
,
all
papists
grant
being
enforced
with
S.
Paules
words
when
he
saith
:
With
one
oblation
he
made
perfit
for
euer
,
those
that
are
sanctified
.
Secondly
,
that
it
is
not
of
infinite
valure
,
our
Iesuite
graunteth
in
these
wordes
;
Hebr.
10.14
.
Valor
sacrificii
missae
finitus
est
.
The
valure
of
the
sacrifice
of
the
masse
is
finite
.
Now
I
prooue
the
consequution
of
my
proposition
,
which
is
the
third
thing
remaining
;
wherein
resteth
all
the
difficultie
,
if
there
be
any
at
all
.
First
therefore
the
sacrifice
supposed
to
be
in
the
masse
,
is
the
naturall
body
and
bloud
of
the
son
of
God
▪
For
otherwise
it
could
not
be
the
same
,
that
was
offered
vpon
the
crosse
.
Againe
,
he
that
is
supposed
to
offer
the
sacrifice
daily
in
the
masse
,
is
Christ
himselfe
the
sonne
of
God
.
Who
(
as
the
papistes
teach
blasphemously
)
held
in
his
hands
at
his
last
supper
,
that
selfe
same
body
that
was
borne
of
the
virgine
Mary
,
and
suffered
the
next
day
after
.
And
yet
if
the
valure
of
the
sacrifice
of
the
m●sse
be
finite
,
then
doubtlesse
that
sacrifice
can
not
be
the
sonne
of
God
:
for
he
is
of
infinite
power
,
of
infinite
glorie
,
of
infinite
maiestie
,
of
infinite
valure
.
Yea
,
whosoeuer
denieth
Christes
body
&
bloud
,
subsisting
in
the
person
of
God
by
hypostaticall
vnion
,
to
be
of
infinite
valure
;
hee
is
become
a
flat
Arrian
,
beleeuing
Christ
to
bee
pure
man
,
and
not
God
.
And
consequently
,
howsoeuer
the
papistes
thinke
or
speake
of
their
masse
,
yet
in
making
it
a
sacrifice
they
are
blasphemous
:
and
that
must
needs
followe
,
though
it
were
freelie
graunted
them
,
that
Christes
body
were
present
really
in
the
Sacrament
.
I
prooue
it
tenthly
,
because
our
Iesuite
cannot
denie
,
but
that
a
reall
destruction
is
necessarily
required
,
Bellarmine
de
missa
lib.
1.
c.
2●
▪
in
euery
true
&
reall
sacrifice
.
Wherefore
,
since
Christ
dieth
not
in
the
popish
masse
,
it
cannot
be
that
he
is
truly
sacrificed
in
the
same
.
For
as
Bellarmine
truely
saith
,
Abraham
did
not
truely
sacrifice
his
sonne
Isaac
,
because
he
was
not
really
slain
.
Now
that
this
discourse
may
be
made
more
manifest
,
I
will
propound
the
strongest
obiec●ions
for
the
aduerse
part
,
and
adde
briefe
solutions
to
the
same
.
The
first
obiection
.
S.
Paul
saith
,
that
Christ
is
a
priest
for
euer
,
after
the
order
of
Melchisedech
;
and
Melchisedech
offered
bread
and
wine
,
The
answere
.
I
say
first
,
that
Melchisedech
did
not
sacrifice
bread
&
wine
,
but
as
the
Hebrew
text
saith
,
brought
forth
bread
&
wine
;
that
is
,
sufficient
victuals
for
the
refection
of
Abraham
and
his
souldiers
,
after
their
returne
from
the
slaughter
of
Chedor-laomer
,
and
the
other
kings
.
For
the
whole
course
of
the
scripture
telleth
vs
,
that
bread
by
Synecdoche
signifieth
,
meate
.
So
Moses
saith
,
that
the
Egyptians
might
not
eate
bread
with
the
Hebrewes
,
Gen.
43.
v.
32.
that
is
,
●sa●
.
4.
v.
1.
meate
.
In
Esay
7.
women
say
;
we
will
eate
our
owne
bread
▪
●
.
Reg.
9.7
.
that
is
,
our
owne
meat
.
King
Dauid
promised
Mephibosheth
,
that
he
should
eate
bread
alwaies
at
his
own
table
:
which
had
been
a
very
small
reward
of
a
king
,
if
by
bread
were
not
signified
all
kinde
of
meat
.
Ier
52.31
.
&
deinceps
.
King
Iehoiachim
ate
bread
at
the
table
of
Euil-merodach
the
king
of
Babel
:
that
is
,
al
delicate
fare
.
So
it
is
called
bread
,
Iob
▪
42.11
.
that
Iobs
friendes
ate
in
his
house
,
when
it
is
certaine
that
they
had
right
sumptuous
cheere
.
The
like
examples
are
in
S.
Mathew
,
&
sundry
other
places
of
scripture
.
This
I
note
against
the
papistes
,
who
fondly
vse
to
answere
,
that
bread
was
a
slender
refection
for
all
Abrahams
companie
.
I
say
secondly
,
that
Christes
priesthood
is
after
the
order
of
Melchisedech
,
not
in
any
sacrifice
of
bread
and
wine
,
which
Melchisedech
can
neuer
be
prooued
to
haue
offered
;
but
in
that
as
man
he
was
without
father
wonderfully
conceiued
;
as
God
,
without
beginning
&
without
ending
,
&
without
mother
woonderfully
begotten
:
●s
.
53.
v.
8.
for
which
cause
the
prophet
demaundeth
,
who
shall
declare
his
generation
?
in
these
points
Christes
priesthood
differeth
not
from
Melchisedech
,
Heb.
7.3
who
as
S.
Paule
saith
,
was
without
father
,
without
mother
,
without
kinred
,
without
beginning
of
his
daies
,
without
end
of
his
life
,
likened
to
the
son
of
God
,
and
a
priest
for
euer
.
Yet
in
the
oblation
of
bread
and
wine
,
Exod.
29.
v.
23.
the
priesthood
of
Melchisedech
was
not
perfitly
distinguished
from
the
priesthood
of
Aaron
,
Num.
28.
v.
2.9
▪
12.
as
the
scripture
witnesseth
.
S.
Paul
therfore
describeth
the
priesthood
of
Melchisedech
without
the
mention
of
bread
and
wine
,
in
such
sort
as
it
is
perfitly
distinguished
from
the
priesthood
of
Aaron
.
So
Eusebius
Caesariensis
comparing
the
priesthoode
of
Christ
with
the
priesthood
of
Melchisedech
,
doth
not
say
that
it
consisteth
in
the
sacrifice
of
bread
and
wine
;
but
in
the
vnction
,
the
diuine
similitude
,
the
eternitie
,
and
want
of
succession
.
These
are
his
expresse
words
:
Euseb.
apud
Ruff.
hist.
libr.
1.
cap
1.
Tu
es
sacerdos
in
aeternum
secundum
ordinem
Melchisedech
.
Hic
autem
Melchisedech
in
diuinis
voluminib
.
sacerdos
fuisse
Dei
summi
refertur
,
sed
qui
non
oleo
communi
perunctus
sit
,
neque
qui
ex
successione
generis
suscepit
sacerdotium
,
sicut
apud
Hebraeos
fieri
mos
erat
:
&
ideo
secundum
ordinem
ipsius
sacerdos
futurus
dicitur
Christus
,
qui
non
olei
liquore
,
sed
virtute
coelestis
spiritus
consecretur
.
Thou
art
a
priest
for
euer
after
the
order
of
Melchisedech
.
And
this
Melchisedech
is
called
in
the
holy
scriptures
,
the
priest
of
God
most
high
:
but
one
which
was
not
annointed
with
common
oyle
,
neither
yet
receiued
his
priesthood
by
the
succession
of
kinred
,
as
the
manner
was
among
the
Hebrews
;
and
therfore
Christ
is
called
a
priest
after
his
order
,
who
is
consecrate
,
not
with
the
liquor
of
oyle
,
but
with
the
vertue
of
the
holy
ghost
.
I
say
thirdly
,
that
Melchisedech
in
his
action
towards
Abraham
,
shewed
himself
both
to
be
a
priest
and
a
king
:
a
priest
,
in
that
he
blessed
Abraham
:
a
king
,
in
that
he
releeued
Abraham
and
his
souldiers
with
bread
&
wine
,
that
is
,
with
al
competent
corporall
sustenance
.
I
say
fourthly
,
that
if
there
had
bin
any
force
in
the
oblation
of
Melchisedech
touching
Christs
priesthoode
;
S.
Paul
,
who
handled
euery
least
thing
exactly
in
that
comparison
,
would
neuer
haue
omitted
his
sacrifice
in
bread
and
wine
:
and
yet
he
passed
it
ouer
as
a
thing
of
no
importance
.
I
say
fiftly
,
that
Christ
offering
himselfe
vpon
the
crosse
for
the
sinnes
of
the
world
;
Obserue
this
wel
.
was
not
a
priest
after
the
order
of
Aaron
,
but
properly
and
truely
after
the
order
of
Melchisedech
.
I
proue
the
former
part
:
First
,
because
perfection
could
not
come
by
the
priesthood
of
the
Leuites
,
as
the
apostle
beareth
witnes
.
Againe
,
Hebr.
7.11
because
our
Lord
Iesus
was
of
the
tribe
of
Iuda
;
of
which
tribe
Moses
spake
nothing
at
al
touching
the
priesthood
.
Thirdly
,
Ibid.
verse
14.
because
the
sacrifice
of
the
crosse
was
the
most
perfit
sacrifice
of
all
other
,
Hebr.
10.14
.
as
which
did
consummate
them
that
are
sanctified
for
euer
.
I
proue
the
latter
part
;
first
,
because
it
must
be
after
some
order
,
but
not
after
the
order
of
Aaron
as
is
proued
:
ergo
after
the
order
of
Melchisedech
.
Secondly
because
the
apostle
doth
in
expresse
terms
cal
Christ
a
priest
,
euen
after
the
order
of
Melchisedech
.
These
are
his
words
;
Hebr.
5.9
,
10.
And
being
consummate
,
was
made
the
cause
of
eternall
life
to
all
them
that
obey
him
,
and
is
called
of
God
an
high
priest
,
after
the
order
of
Melchisedech
.
Lo
,
Saint
Paule
ioyneth
the
order
of
Melchisedech
,
with
the
sacrifice
of
the
crosse
offered
for
mans
redemption
:
as
if
he
had
said
;
Christ
is
therefore
called
a
priest
after
the
order
of
Melchisedech
,
because
he
hath
offered
a
most
perfect
sacrifice
on
the
crosse
.
And
indeede
,
as
all
priests
were
types
of
Christ
the
eternall
priest
,
in
whom
they
were
accomplished
;
so
al
sacrifices
were
figures
of
the
sacrifice
of
the
crosse
,
and
exactly
accomplished
in
the
same
;
&
consequently
,
wherein
soeuer
the
sacrifice
of
Melchisedech
did
consist
,
it
was
accomplished
in
the
sacrifice
on
the
crosse
.
The
first
replie
.
Gen.
14
.
1●
.
Moses
after
hee
had
saide
,
that
Melchisedech
brought
forth
bread
and
wine
,
added
forthwith
these
words
;
Erat
enim
sacerdos
Dei
altissimi
,
for
hee
was
the
priest
of
God
most
high
.
In
which
words
he
yeeldeth
the
reason
of
his
sacrifice
,
because
as
Saint
Paul
saith
,
euerie
Priest
must
offer
sacrifice
.
Wherfore
he
that
denieth
Melchisedech
to
haue
offered
bread
&
wine
,
Heb.
5.1
.
must
tell
vs
of
some
other
oblation
that
hee
made
;
for
in
the
scriptures
we
find
none
else
.
The
answere
.
I
say
first
,
that
your
latin
vulgata
editio
doth
afford
you
some
pleasure
now
&
then
,
as
by
meanes
wherof
ye
make
some
shew
of
truth
;
but
the
fountain
,
the
original
,
&
Hebrew
text
is
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
he
was
the
priest
.
And
the
reason
aleaged
in
your
latin
translation
,
Euery
trueth
is
not
expressed
in
●he
scripture
.
For
though
the
scripture
containe
euery
thing
necessary
to
our
saluation
,
yet
concealeth
it
many
truthes
,
as
nothing
needeful
for
vs
.
I
say
thirdly
,
that
if
it
be
granted
,
that
Melchisedech
offered
bread
&
wine
;
yet
wil
it
not
follow
,
Marke
well
,
O
papist
,
and
thou
not
but
be
satisfied
.
that
Christ
must
do
the
same
.
For
if
Christ
should
offer
bread
and
wine
indeed
,
we
should
stil
continue
in
figures
,
&
remain
without
the
verity
.
But
because
the
thing
figured
is
more
excellent
then
the
figure
,
as
the
papists
in
this
present
controuersy
truly
do
obiect
;
Christ
who
was
to
accomplish
al
tipes
,
al
figures
,
al
prophesies
concerning
his
most
sacred
aduent
,
presented
to
God
his
father
omnipotent
,
a
most
pure
,
holy
,
sufficient
,
independent
,
&
absolute
sacrifice
vpon
the
crosse
,
and
then
truly
said
consummatum
est
:
Ioan.
19.
vers
30.
I
haue
fulfilled
euery
thing
that
was
written
of
me
in
the
law
&
the
prophets
:
and
this
hee
did
after
the
order
of
Melchisedech
,
while
he
did
the
night
before
sacramentally
signifie
the
same
,
at
his
last
supper
in
bread
&
wine
.
This
my
solution
(
if
it
be
well
marked
)
is
doubtles
firmely
grounded
in
these
words
of
S.
Cyprian
:
Cyprian
.
ad
Caecilium
epist.
63.
Nam
quis
magis
sacerdos
dei
summi
quàm
D●noster
Iesus
Christus
?
qui
sacrificium
deo
patri
obtulit
,
&
obtulit
hoc
idem
quod
Melchisedech
obtulerat
i
panem
&
vinum
,
suum
scilicet
corpus
&
sanguinem
.
For
who
is
more
the
priest
of
god
most
high
,
then
our
Lord
Iesus
Christ
?
who
offered
sacrifice
to
God
the
father
,
&
offered
the
self
same
thing
that
Melchisedech
had
offered
,
that
is
,
bread
and
wine
,
to
wit
,
his
body
and
bloud
.
Thus
saith
the
ancient
,
holy
,
&
learned
father
S.
Cyprian
,
whose
words
the
papists
euer
alleage
for
their
purpose
:
and
yet
do
I
thinke
to
confound
the
papists
euen
by
the
selfe
same
words
.
I
therfore
beseech
thee
(
gentle
reader
)
to
marke
attentiuely
what
I
say
.
I
note
first
out
of
S.
Cyprians
words
,
The
Papists
are
confounded
by
their
owne
allegation
.
y●
as
Melchisedech
was
the
priest
of
god
most
hie
,
so
was
Christ
also
.
I
note
secondly
,
that
Christ
offered
sacrifice
to
god
the
father
.
I
note
thirdly
,
that
Christ
offered
the
selfsame
thing
that
Melchisedech
offred
.
I
note
fourthly
,
that
that
which
Christ
offered
was
both
bread
&
wine
,
and
also
his
own
body
&
bloud
.
Now
out
of
these
obseruations
I
infer
first
,
that
the
accidents
and
external
forms
of
bread
and
wine
(
which
onely
the
papists
wil
haue
to
remaine
in
their
eucharist
,
)
are
not
the
selfe
same
thing
that
Melchisedech
offred
.
For
that
which
he
offred
(
as
al
papists
grant
,
The
first
corollarie
.
&
euident
reason
enforceth
them
,
)
was
really
&
substantially
bread
and
wine
.
I
inferre
secondly
,
that
that
which
Christ
offered
was
his
reall
body
&
bloud
sacrificed
really
on
the
crosse
,
The
second
corollarie
.
and
in
the
eucharist
sacramentally
the
selfesame
that
Melchisedech
offered
.
For
the
naturall
bread
and
wine
in
the
eucharist
,
is
a
mystery
&
sacrament
of
Christs
body
&
bloud
offered
on
the
crosse
.
Thus
is
euery
thing
consonant
that
S.
Cyprian
writeth
,
and
no
otherwise
can
all
that
he
sayth
be
verified
.
And
in
this
sense
do
other
Fathers
speake
of
this
theame
;
who
affirme
bread
and
wine
in
the
eucharist
,
to
be
the
mysterie
of
Christs
body
and
bloud
offered
on
the
crosse
,
but
not
to
be
the
reall
and
propitiatory
sacrifice
for
the
quick
and
the
dead
.
Arnobius
in
Psal.
109.
Arnobius
hath
these
words
;
hic
qui
per
mysterium
panis
ac
vini
sacerdos
factus
est
in
aeternum
secundum
ordinem
Melchisedech
qui
panem
&
vinum
solus
obtulit
in
sacerdotibus
dum
Abraham
victor
reuerteretur
de
p●aelio
.
He
that
by
the
mystery
of
bread
and
wine
,
was
made
a
priest
for
euer
after
the
order
of
Melchisedech
,
who
only
among
priests
offered
bread
&
wine
,
while
Abraham
returned
from
the
battaile
with
v●ctorie
.
Theodoret
in
Psal.
109.
Theodoretus
hath
these
words
,
offert
verò
ecclesia
corporis
eius
&
sanguinis
symbola
,
omne
fermentum
per
primitias
sanctificans
But
the
Church
offereth
the
signes
of
his
body
&
bloud
,
Loe
,
this
holie
and
auncient
Father
,
telleth
the
case
plainely
.
sanctifying
all
leauen
by
the
first
fruits
.
Marke
this
testimonie
O
Papist
,
and
yeeld
vnto
the
truth
.
Euseb.
Caesar.
de
demonstr.
euangel.
lib.
5
cap.
3.
Eusebius
Caesa●iensis
hath
these
words
:
quemadmodum
ille
qui
sacerdos
gentium
erat
,
nusquam
videtur
sacrificijs
corporalibus
functus
,
sed
vino
solo
&
pane
,
dum
ipsi
Abraham
benedicit
:
ita
sanè
primus
ipse
saluator
ac
dominus
noster
,
deinde
qui
ab
ipso
profecti
sunt
sacerdotes
,
in
omnibus
gentibus
spirituale
secundum
ecclesiasticas
sanctiones
sacerdotij
munus
obeuntes
,
vino
ac
pane
&
corporis
illius
,
&
salutaris
sanguinis
mysteria
repraesentant
.
Quae
sanè
mysteria
Melchisedech
tanto
antè
spiritu
diuino
cognouerat
,
&
rerum
futurarum
imaginibus
vsus
fuerat
.
As
he
that
was
the
priest
of
the
Gentiles
,
seemeth
no
where
to
haue
vsed
corporall
sacrifices
,
but
only
wine
&
bread
while
he
blessed
Abraham
:
euen
so
our
Lord
and
Sauior
Christ
,
then
the
priests
that
came
from
him
,
executing
the
spirituall
function
of
priesthood
among
all
nations
,
according
to
the
decrees
of
the
Church
,
do
represent
the
mysteries
of
his
body
and
bloud
in
bread
&
wine
:
which
mysteries
truely
Melchisedech
knew
long
before
by
Gods
inspiration
,
&
vsed
the
figures
of
things
to
come
.
Thus
we
see
by
the
testimonies
of
these
auncient
Fathers
,
that
the
oblation
of
Melchisedech
was
accomplished
in
the
sacrifice
of
the
crosse
,
which
Christ
before
did
signifie
sacramentally
,
by
bread
and
wine
in
his
last
supper
.
The
second
reply
.
The
Fathers
by
you
alledged
,
doe
proue
constantly
,
that
Melchisedech
offered
bread
and
wine
to
God
most
high
;
and
not
only
brought
it
forth
to
refresh
Abraham
and
his
companie
,
as
you
defend
.
The
aunswere
.
I
say
first
,
that
out
of
the
text
can
no
more
be
prouided
,
but
that
he
brought
forth
bread
and
wine
,
for
the
reliefe
of
Abraham
&
his
souldiers
.
I
say
secondly
,
that
so
much
is
confessed
by
holy
,
auncient
,
&
very
learned
writers
.
Ioseph
.
antiq.
Iu●
lib.
●
.
cap.
10.
For
Iosephus
writeth
in
this
maner
:
hic
Melchisedechus
milites
Abrahami
hospitaliter
habuit
▪
nihil
eis
ad
victum
deesse
passus
;
simulque
ipsum
adhibitum
mensae
meritis
laudibus
extulit
,
&
deo
,
cuius
fauore
victoria
contigerat
,
debitos
hymnos
,
vt
sua
pietate
dignum
erat
,
cecinit
.
Abrahamus
contrà
de
manubijs
decimas
ei
dono
dedit
.
This
Melchisedech
entertained
Abrahams
souldiers
,
suffering
them
to
want
no
competent
foode
;
he
also
placed
Abraham
himselfe
at
his
owne
table
,
giuing
him
his
condigne
gratulation
,
&
praysed
God
religiously
,
as
became
his
piety
,
by
whose
fauour
the
victory
was
had
.
Abraham
on
the
other
side
gaue
him
tythes
of
all
that
was
gotten
in
the
spoile
.
S.
Austen
is
of
the
same
mind
,
Aug.
in
q
▪
ex
vtroque
t●st
.
q.
109.
and
hath
these
words
:
obuiauit
Melchisedech
sacerdos
dei
summi
Abrahae
reuertenti
à
caede
regum
,
&
protulit
panes
&
vinum
,
&
obtulit
ei
,
&
benedixit
eum
.
Melchisedech
the
priest
of
God
most
high
,
met
Abraham
returning
from
the
slaughter
of
the
Kings
,
and
brought
forth
bread
and
wine
,
and
offered
them
to
him
,
and
blessed
him
.
In
these
words
of
S.
Austen
,
I
note
two
things
:
the
one
,
that
the
oblation
of
Melchisedech
was
not
made
to
God
,
as
the
Papists
affirme
,
but
to
Abraham
himselfe
in
the
way
of
refection
.
The
other
,
that
S.
Austen
nameth
breads
in
the
plurall
number
:
as
if
he
had
sayd
;
Melchisedech
brought
good
store
of
meat
for
Abraham
and
his
souldiers
.
Ambr.
in
7.
cap.
●d
Hebr.
si
Melchisedech
victori
Abraham
obuiam
processerit
,
&
in
refectionem
tam
ipsius
quam
pugnatorum
eius
panem
vinumque
p●otulerit
,
&
benedixerit
ei
.
Neither
ought
it
to
seeme
strange
,
if
Melchisedech
went
to
meete
Abraham
the
conquerour
,
and
brought
forth
bread
and
wine
for
the
refection
of
him
and
his
souldiers
,
and
blessed
him
.
Canus
de
Ioel●
lib.
12.
cap.
12.
p.
415.
Yea
,
your
owne
byshop
Canus
granteth
all
this
.
I
say
thirdly
,
that
the
fathers
do
indeede
confesse
Melchisedech
to
haue
offered
bread
&
wine
;
neither
do
I
denie
the
thing
it selfe
▪
in
the
sense
of
the
fathers
.
But
I
denie
,
that
either
it
can
be
proued
out
of
the
scriptures
,
or
that
the
fathers
admit
your
popish
application
thereof
.
And
so
haue
I
yeelded
a
sufficient
answere
,
The
Papists
labor
●o
establish
their
masse
,
in
the
oblation
of
Melchisedech
.
to
all
that
is
or
can
bee
saide
in
this
intricate
matter
,
whereon
you
seeke
to
grounde
your
popish
masse
.
The
second
obiection
.
The
answere
.
I
say
first
,
that
S.
Paul
speaketh
not
generally
of
al
the
ministers
of
Gods
holy
word
&
sacraments
,
but
of
the
priesthood
of
the
old
law
;
yea
,
hee
speaketh
especially
and
expressely
of
the
hie
priests
onely
,
who
was
a
type
and
figure
of
Christ
Iesus
,
the
true
,
perfect
,
and
eternal
priest
of
God
most
high
.
I
say
secondly
,
that
the
people
of
the
newe
testament
,
want
neither
priesthood
,
nor
yet
external
sacrifice
;
vers
.
3●
.
and
all
legall
sacrifices
which
were
but
figures
of
Christs
sacrifice
vpon
the
crosse
,
were
exactly
accomplished
in
the
same
;
so
that
Christ
being
our
eternall
priest
,
and
his
sacrifice
once
offered
being
so
perfect
,
as
the
vertue
thereof
endureth
for
euer
;
cap.
▪
10.14
.
we
people
of
the
new
testament
haue
neither
need
of
legall
priests
,
nor
yet
of
popish
massing
priests
,
who
can
neuer
put
away
their
owne
sins
,
much
lesse
the
sinnes
of
others
.
For
if
we
expect
any
other
priest
,
or
appease
to
any
other
sacrifice
in
the
new
testament
;
wee
deceiue
our selues
,
make
frustrate
Christs
onely
sacrifice
,
and
doe
great
villany
to
his
eternal
priesthood
.
I
say
thirdly
,
that
though
in
the
reformed
christian
churches
,
there
bee
no
externall
propitiatory
sacrifice
acknowledged
,
saue
onely
the
sacrifice
of
Christ
vppon
the
crosse
;
yet
is
there
in
the
same
the
preaching
of
the
word
,
and
the
administration
of
the
sacraments
according
to
gods
holy
ordinance
,
The
prince
doth
neither
preach
the
word
,
nor
minister
the
sacraments
,
but
commaundeth
the
execution
of
them
both
.
Gods
annointed
prince
hath
the
supreme
charge
and
authoritie
,
to
command
the
execution
thereof
,
as
also
to
puni●h
the
minister
for
neglecting
his
duetie
in
that
behalfe
.
Of
which
point
I
haue
spoken
sufficiently
,
in
my
booke
of
Motiues
.
I
say
fiftly
,
that
Ozias
,
Ieroboam
,
and
Saul
,
were
not
punished
for
correcting
the
abuses
or
negligence
of
the
priests
,
wherein
Go●s
word
giueth
them
supreme
and
soueraigne
authoritie
,
but
because
they
intruded
themseleus
,
The
third
obiection
.
S.
Austen
,
S.
Chrysost.
S.
Ambrose
,
&
all
the
fathers
generally
,
do
vsually
terme
the
masse
or
eucharist
(
the
sacrifice
of
the
mediator
,
the
sacrament
of
the
altar
,
the
vnbloudy
sacrifice
,
&
the
price
of
our
redemption
)
whosoeuer
denieth
this
must
either
be
condemned
of
malice
,
as
speaking
against
his
owne
knowledge
,
or
of
meere
ignorance
,
as
not
knowing
what
the
fathers
write
.
The
answere
.
I
say
first
,
that
it
were
a
vaine
contention
to
striue
for
the
name
,
so
we
could
agree
in
the
thing
.
For
as
it
is
not
material
if
we
call
the
ministers
of
the
new
testament
(
priests
,
)
so
wee
vnderstand
rightly
the
thing
it selfe
;
so
is
it
not
of
importance
,
if
we
tearme
the
sacrament
of
Christs
body
and
bloud
,
(
either
the
Lords
supper
▪
or
the
Eucharist
,
or
the
communion
,
or
the
liturgie
,
or
the
blessed
sacrament
,
or
the
masse
)
if
we
vnderstand
rightly
,
the
thing
signified
by
the
same
.
For
all
these
words
(
I
know
)
are
rightly
vsed
,
by
the
ancient
,
holy
&
learned
fathers
.
Where
I
note
this
by
the
way
,
that
whether
the
word
Masse
be
latin
or
hebrew
,
or
what
it
doth
properly
signifie
,
the
papists
cannot
yet
agree
among
themselues
.
I
say
secondly
,
that
the
fathers
indeede
doe
often
call
the
Eucharist
(
Christs
body
and
bloud
,
the
sacrifice
of
the
mediator
;
the
vnbloudy
sacrifice
,
and
whatsoeuer
else
is
due
to
the
sacrifice
of
the
crosse
,
)
neuerthelesse
,
they
haue
alwaies
a
godly
sense
and
meaning
in
such
kind
of
appollations
;
that
is
to
say
,
they
ascribe
such
names
to
the
Eucharist
,
not
because
it
is
properly
the
selfe
same
thing
that
the
word
importeth
;
but
for
that
it
is
the
sacrament
,
the
signe
,
&
the
memorial
thereof
;
or
else
bicause
it
is
spiritually
the
sacrifice
of
laude
and
thanksgiuing
;
for
the
proofe
hereof
,
it
were
enough
to
call
to
minde
,
that
sacraments
in
the
scripture
haue
the
names
of
those
things
,
whereof
they
●e
the
sacraments
.
For
Moses
saith
of
the
paschal
lamb
,
Exod.
12.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
the
Lords
passeouer
,
&
yet
most
certain
it
is
by
the
very
text
it selfe
,
that
the
lambe
was
not
the
passeouer
it selfe
,
but
only
the
signe
and
signification
thereof
;
like
as
al
sacraments
be
signes
of
the
things
which
they
do
represent
,
but
not
the
things
which
are
signified
by
the
same
.
And
this
I
hope
to
make
so
plaine
,
euen
by
the
expresse
testimonies
of
the
holy
fathers
,
(
wherein
the
papists
vse
to
glory
beyond
al
mesure
,
)
as
no
papist
in
that
the
christian
world
shal
euer
be
able
to
answer
me
therein
.
S
,
Austen
hath
these
expresse
words
;
Sacrificium
ergo
visibile
inuisibilis
sacrificij
sacramentum
,
i
sacrum
signum
est
.
Therfore
the
visible
sacrifice
is
the
sacrament
of
the
inuisible
sacrifice
,
that
is
,
an
holy
signe
.
And
a
little
after
,
hee
addeth
these
words
:
Illud
quod
ab
hominibus
appellatur
sacrificium
,
Aug.
de
ciuit
.
〈◊〉
lib.
10.
cap.
5.
signum
est
veri
sacrificij
:
that
which
men
cal
a
sacrifice
,
is
the
signe
of
the
true
sacrifice
.
In
another
place
he
hath
these
words
,
with
many
other
to
the
like
effect
;
Ibidem
cap.
20.
Cuius
rei
sacramentum
quotidianum
esse
voluit
ecclesiae
sacrificium
.
Wherof
he
would
haue
the
sacrifice
of
the
church
to
be
a
daily
sacrament
.
In
another
place
he
hath
these
words
;
Contr.
Faust.
libr.
20.
cap.
21.
tom
.
●
huius
sacrificij
caro
et
sanguis
ante
aduentum
Christi
,
per
victimas
similitudinum
prrmittebatur
:
in
passione
Christi
,
per
ipsam
veritatem
reddebatur
:
post
ascensum
Christi
,
per
sacramentum
memoriae
celebratur
.
Before
the
comming
of
Christ
,
the
flesh
and
bloud
of
this
sacrifice
was
promised
by
the
sacrifices
of
similitudes
;
in
the
passion
of
Christ
,
it
was
restored
by
the
verity
:
after
the
ascension
of
Christ
,
it
is
celebrated
by
the
sacrament
of
memorie
.
In
all
these
places
S.
Austen
saith
expressely
,
that
though
the
Eucharist
be
called
a
sacrifice
,
yet
is
it
not
a
sacrifice
properly
and
indeede
,
but
onely
a
sacrament
,
signe
,
and
representation
of
Christs
sacrifice
vpon
the
crosse
.
For
first
he
saith
it
is
a
signe
of
the
true
sacrifice
:
as
if
he
hadde
said
,
it
is
not
the
true
sacrifice
,
but
a
representation
therof
.
Secondly
;
he
saith
it
is
a
daily
sacrament
of
the
true
sacrifice
:
as
if
he
had
said
,
it
is
not
the
thing
,
but
a
signe
of
the
thing
.
Thirdly
,
he
saith
it
is
the
sacrament
of
memory
;
as
if
hee
had
saide
,
it
is
but
a
commemoration
of
the
true
sacrifice
indeede
.
Fourthly
,
he
saith
that
that
which
men
call
a
sacrifice
,
is
nothing
els
but
a
signe
of
the
true
sacrifice
;
as
if
he
had
said
,
though
many
vse
to
tearme
the
Eucharist
a
sacrifice
,
yet
is
it
but
the
signe
of
the
true
sacrifice
indeede
.
Greg.
Nazianz.
who
was
Hieromes
schoolmaister
,
&
for
his
singular
knowledge
in
the
holy
scriptures
surnamed
Theologus
,
expresseth
this
matter
very
liuely
,
Nazianz.
orat
.
21
tom.
2.
p.
413.
in
these
brief
&
pithy
words
Quo
tandem
modo
externum
illud
sacrificium
,
illud
magnorum
mysteri
orum
exemplar
praefidenti
animo
ipsi
offerrem
?
How
shuld
I
offer
to
him
with
a
confident
mind
that
externall
sacrifice
,
which
is
the
example
(
or
signe
)
of
the
great
mystery
?
Lo
,
so
soone
as
hee
hath
tearmed
it
a
sacrifice
;
by
and
by
he
interpreteth
himselfe
,
&
calleth
it
the
signe
and
representation
of
the
sacrifice
;
as
if
hee
had
said
:
we
vse
to
tearme
it
by
the
name
of
sacrifice
,
because
it
is
the
image
,
signe
,
sacrament
,
and
representation
of
the
true
and
onely
sacrifice
.
Areopagia
.
de
eccles.
hierarch
.
c.
5.
S.
Dionysius
Areopagita
S.
Pauls
disciple
,
in
his
ecclesiastical
Hierarchy
(
which
worke
the
Papists
wil
needs
haue
to
be
his
)
hath
these
words
:
Ad
eorundem
sacrificium
quod
signis
continetur
,
venit
,
atque
id
quod
à
deo
proditum
sit
,
facit
The
B.
commeth
to
the
sacrifice
of
those
things
,
which
is
contained
in
signes
,
&
doth
that
which
God
hath
appointed
to
be
done
.
Lo
,
he
calleth
the
eucharist
a
sacrifice
,
as
the
other
fathers
do
:
and
yet
for
a
plaine
testimony
of
his
right
meaning
,
he
addeth
,
that
it
only
consisteth
in
signes
.
As
if
he
had
said
:
it
is
nothing
else
,
but
a
significatiue
or
commemoratiue
sacrifice
.
Chrysost.
hom.
27.
ad
Hebr.
Saint
Chrysostome
hath
these
words
:
Offerimus
quidem
▪
sed
ad
recordationem
facientes
mortis
eius
.
Sequitur
:
hoc
autem
quod
facimus
,
in
commemorationem
quidem
fit
eius
quod
factum
est
.
Hoc
enim
facite
inquit
,
in
meam
commemorationem
.
Non
aliud
sacrificium
,
sicut
pontifex
;
sed
idipsum
semper
facimus
:
magis
autem
recordationem
sacrificij
operamur
.
Wee
offer
I
grant
,
but
we
do
it
for
the
remembrance
of
Christs
death
.
And
that
which
wee
doe
,
we
doe
it
for
the
commemoration
of
that
which
is
already
done
.
For
hee
saieth
,
Doe
yee
this
in
the
remembrance
of
me
.
There
is
not
another
sacrifice
,
as
there
is
an
other
Bishop
;
but
we
doe
alwaies
the
same
thing
:
yea
rather
we
worke
the
remembrance
of
the
sacrifice
.
Out
of
these
wordes
I
note
first
,
that
the
Eucharist
or
christian
masse
(
if
any
list
so
to
call
it
)
is
nothing
else
but
a
commemoration
of
Christes
death
vppon
the
crosse
.
I
note
secondly
,
and
it
is
a
point
of
importance
)
that
the
sacrifice
is
euer
the
same
,
Obserue
this
carefully
.
thogh
the
priest
or
bishoppe
bee
changed
.
I
note
thirdly
,
that
where
the
priest
is
changed
,
there
can
not
bee
that
reall
sacrifice
,
which
was
offered
vppon
the
crosse
:
the
reason
is
euident
,
because
wheresoeuer
that
sacrifice
is
,
there
the
priest
is
not
chaunged
,
but
is
one
and
the
same
,
euen
with
the
sacrifice
it selfe
.
Basil.
in
missa
p.
39
S.
Basil
hath
these
expresse
wordes
:
Fac
nos
idoneos
,
vt
tibi
offeramus
sacrificium
laudis
,
tu
es
enim
operans
omnia
in
omnibus
.
Make
vs
meete
to
offer
to
thee
the
sacrifice
of
praise
and
thanksgiuing
,
thou
that
workest
all
in
all
.
To
these
and
the
like
testimonies
the
Papistes
can
not
possibly
frame
any
true
answer
.
The
reply
.
True
it
is
,
that
the
sacrifice
of
the
holy
masse
,
is
a
signe
and
commemoration
of
the
sacrifice
of
the
crosse
:
but
withall
,
wee
tel
you
,
that
as
it
is
the
signe
,
so
is
it
the
thing
signified
also
.
Neither
is
that
with
vs
anie
absurditie
,
Hebr.
1.3
.
as
ye
grossely
&
fondly
imagine
.
For
Christ
is
the
figure
of
his
fathers
substance
,
as
the
apostle
witnesseth
:
and
yet
if
ye
deny
him
to
be
the
same
substance
with
his
father
,
yee
prooue
your selfe
an
Arrian
:
so
a
loafe
of
bread
in
the
bakers
window
,
is
both
a
signe
of
bread
to
be
sold
,
and
also
the
bread
it selfe
.
But
your
dull
heades
,
cannot
conceiue
these
scholasticall
distinctions
.
The
answer
.
I
say
first
,
that
how
dull
soeuer
our
wits
bee
,
yet
doe
wee
well
perceiue
your
opinatiue
diuinitie
.
I
say
secondly
,
which
is
a
receiued
maxime
in
the
schooles
,
that
nullum
simile
est
idem
;
no
similitude
is
the
selfe
same
thing
whereof
it
is
a
similitude
.
For
to
be
a
relatiue
and
the
correlatiue
of
the
same
,
at
the
same
time
,
and
in
the
same
respect
,
is
flat
contradiction
.
I
say
thirdly
,
that
though
Christ
be
the
same
substance
with
his
father
,
as
he
is
God
:
yet
is
he
termed
the
figure
of
his
substance
,
as
he
is
man
;
because
the
diuinitie
is
hid
in
the
humanitie
,
as
vnder
a
figure
or
vaile
.
Coloss.
●
.
●
.
So
saieth
the
apostle
in
another
place
;
For
in
him
dwelleth
the
fulnesse
of
the
godhead
corporally
.
And
the
same
answere
serueth
to
your
loafe
.
For
it
is
neither
idem
numero
with
the
other
loaues
,
Idem
n●me●●
sacrifici●●
▪
as
you
imagine
and
affirme
of
your
putatiue
sacrifice
;
neither
doeth
the
loafe
of
it selfe
so
signifie
:
but
the
people
by
the
modification
of
the
loafe
,
are
brought
into
the
notice
of
the
sale
of
bread
.
I
say
fourthly
,
(
and
this
confoundeth
you
all
,
&
your
sottish
imagination
)
that
the
veritie
is
more
excellent
then
the
figure
;
the
bodie
,
then
the
shadow
:
the
thing
signified
,
then
the
signe
.
For
your
owne
selues
labour
by
this
means
,
De
eucharist
.
lib.
1
●
.
3.
col.
474.
to
prooue
the
sacrifice
of
your
idolatrous
masse
.
These
are
the
wordes
of
your
Iesuite
Bellarmine
:
Figurae
necessariò
inferiores
esse
debent
rebus
figuratis
.
Figures
of
necessitie
must
be
of
lesse
value
,
then
the
thinges
that
are
figured
by
the
same
.
The
4.
conclusion
.
The
Eucharist
or
holy
communion
(
which
the
papists
terme
the
sacrament
of
the
altar
)
is
a
commemoration
,
representation
,
signe
,
or
sacrament
of
Christes
body
&
bloud
,
offered
and
shed
vpon
the
crosse
for
mans
redemption
;
but
not
the
reall
,
substantiall
,
and
naturall
bodie
of
Christ
Iesus
,
which
was
crucified
for
our
sinnes
.
This
conclusion
,
that
it
may
be
exactly
vnderstood
of
the
vulgar
sort
,
and
euerie
popishe
conceite
therein
plainly
discouered
,
and
effectually
confuted
,
shal
be
prooued
by
way
of
certaine
briefe
paragraffes
.
The
first
paragraffe
,
of
the
forme
of
consecration
.
The
papistes
defending
the
bread
to
be
made
Christes
naturall
body
,
by
vertue
of
consecration
;
are
at
variance
among
themselues
,
and
cannot
tell
in
the
world
,
which
are
the
precise
words
of
that
their
putatiue
consecratien
.
Opinio
communis
papistar
.
ex
Aquin.
p.
3.
q.
78.
Innocent
.
de
offic.
missae
.
p.
3.
c.
6
For
the
common
opion
among
the
papists
,
(
to
which
their
practise
agreeth
)
holdeth
the
consecration
to
consist
in
these
words
:
This
is
my
body
.
But
their
learned
pope
Innocentius
,
telleth
them
another
tale
;
to
wit
,
that
Christ
consecrated
by
the
power
of
excellencie
,
which
is
not
tied
to
the
Sacramentes
:
and
consequently
,
that
hee
first
consecrated
it
,
and
afterward
pronounced
the
words
,
which
the
other
papistes
will
haue
to
be
essentiall
to
the
consecration
.
●os
.
Angl.
de
es●●nt
.
Euch.
c.
4.
Iosephus
Angles
telleth
vs
very
grauely
,
that
this
opinion
of
Innocentius
is
not
hereticall
,
although
it
cannot
be
defended
without
great
temeritie
.
But
by
our
friers
good
fauour
,
if
the
wordes
of
the
consecration
be
as
they
defend
;
Math.
●6
.
v.
26.
then
must
the
bread
perforce
be
broken
,
before
it
be
Christes
body
;
then
did
Christ
breake
bread
,
and
not
his
body
;
then
did
Christ
deliuer
bread
,
and
not
his
bodie
.
For
Christ
first
blessed
the
bread
,
then
brake
it
,
then
gaue
it
to
his
apostles
,
and
after
said
,
This
is
my
body
.
So
that
against
their
willes
they
graunt
vnwittingly
;
that
that
which
Christ
gaue
to
his
disciples
,
was
substantially
bread
and
not
his
body
.
This
point
is
handled
more
at
large
,
in
the
12.
preamble
in
the
booke
of
my
Motiues
.
The
2.
Paragraffe
.
Of
the
validitie
of
consecration
.
The
papistes
teache
,
that
these
wordes
,
(
this
is
my
body
)
doe
change
and
transelementate
the
substance
of
bread
,
Conc.
Trid.
sess.
13.
cap.
1.
into
the
substance
of
Christes
reall
,
substantial
,
and
naturall
body
:
and
that
the
bare
formes
of
bread
and
wine
,
doe
after
consecration
existe
without
any
subiect
.
But
this
doctrine
doth
confute
it selfe
.
For
first
,
if
the
wordes
of
supposed
consecration
,
doe
worke
transubstantiation
;
then
must
euery
worde
haue
his
due
operation
in
that
kinde
of
worke
.
For
otherwise
,
some
of
the
wordes
should
be
frustrate
and
needlesse
,
as
which
could
haue
no
proper
effect
.
And
yet
dareth
no
papist
assigne
any
effect
to
euery
worde
,
because
it
would
follow
thereupon
,
that
Christes
body
should
be
made
by
diuisible
partes
.
Secondly
,
if
the
fourth
word
(
meum
)
concurre
essentially
to
the
consecration
:
then
is
Christes
body
either
made
by
successiue
operation
,
which
Aquinas
and
all
learned
papistes
denie
:
or
the
whole
effect
proceedeth
totally
of
the
fourth
word
,
without
the
actiuitie
of
the
other
three
.
The
sequele
is
euident
,
Aquinas
p.
3.
●
▪
75.
ar.
7.
because
the
prolation
of
the
words
is
with
succession
,
and
not
in
an
instant
.
Thirdly
,
if
the
wordes
of
consecration
,
be
of
such
force
as
the
papistes
teach
;
then
must
both
Christes
body
and
bread
be
vnder
the
forme
of
bread
at
once
;
or
els
the
forme
of
bread
must
for
a
certaine
time
,
be
aswell
without
the
substance
of
bread
as
without
the
body
of
Christ
.
I
prooue
it
,
because
as
Christes
body
is
made
present
vnder
the
forme
of
bread
in
an
instant
,
so
doth
the
substance
of
bread
cease
to
be
in
instant
:
Marke
this
reason
well
.
and
consequently
,
since
two
instantes
cannot
be
immediate
,
they
must
both
either
be
togither
in
the
same
instant
,
or
both
absent
for
the
time
mediate
.
Fourthly
,
the
popish
supposed
transubstantiation
,
is
very
ridiculous
and
absurd
.
I
prooue
it
,
because
when
the
priest
saith
,
(
this
my
bo
)
hee
then
either
holdeth
in
his
handes
substantially
bread
,
or
corporally
Christes
body
:
if
substantially
bread
,
then
are
their
wordes
of
consecration
not
of
force
:
if
corporally
Christes
bodie
,
these
three
absurdities
doe
insue
.
First
,
Christes
body
is
made
by
succession
:
Secondly
,
the
sillable
(
bo
)
which
by
it selfe
signifieth
nothing
,
is
made
significant
.
Thirdly
,
the
last
sillable
(
die
)
which
is
commonly
deemed
to
accomplish
their
consecration
,
is
become
officiperda
,
redundant
,
and
superfluous
.
Fiftly
,
if
the
wordes
of
consecration
be
operatiue
as
the
papistes
holde
,
then
if
the
priest
chaunce
to
die
in
the
midst
of
the
prolation
,
Christes
body
shal
be
left
mangled
and
vnperfect
:
for
otherwise
,
halfe
of
the
consecratory
wordes
shall
stand
for
cyphers
,
and
haue
no
effect
at
all
.
The
3.
Paragraph
.
Of
the
impossibilitie
of
transubstantiation
.
The
first
reason
.
When
two
vnequall
dimensiue
quantities
are
placed
togither
,
it
is
vnpossible
for
the
conteined
to
bee
bigger
then
the
conteiner
;
but
Christes
body
in
the
eucharist
reteineth
still
the
naturall
dimensiue
quantitie
,
Ergo
it
is
impossible
,
that
it
bee
conteined
vnder
the
forme
of
a
little
round
cake
.
Bellarm.
de
eucharist
.
lib.
3.
c.
6.
For
the
manifestation
of
this
argument
,
I
note
first
,
that
all
learned
men
aswell
papistes
as
others
,
agree
in
this
:
that
God
by
his
absolute
power
cannot
doe
those
thinges
,
which
implie
contradiction
in
the
doing
:
the
reason
wherof
I
haue
yeelded
in
my
booke
of
Motiues
,
Aristot.
lib.
3.
Metaph.
Text.
9.
in
the
12.
preamble
.
I
note
secondly
,
that
it
is
essentiall
to
quantitie
,
to
haue
one
part
without
another
,
as
the
great
philosopher
Aristotle
doth
auouch
.
See
the
2.
part
,
book
2.
chap
6.
and
note
it
well
.
I
note
thirdly
,
that
the
whole
demensiue
quantitie
of
Christes
naturall
body
,
which
he
had
here
visibly
on
earth
,
and
still
retaineth
in
heauen
,
is
togither
with
his
body
in
the
eucharist
,
Aquinas
p.
3.
q.
76.
ar.
4.
as
all
learned
papistes
graunt
.
And
so
by
popish
docrine
,
a
body
being
foure
cubites
long
and
two
cubites
broad
,
remaining
stil
so
long
&
broad
,
must
perforce
be
conteined
vnder
another
body
,
which
is
neither
two
cubites
long
,
nor
one
cubite
broad
:
but
it
is
impossible
,
as
implying
flat
contradiction
.
The
2.
reason
.
When
occupation
of
place
is
taken
away
from
a
body
,
it
then
ceaseth
to
be
,
and
is
no
body
at
all
.
But
Christes
body
occupieth
no
place
in
the
Eucharist
,
as
learned
papistes
graunt
:
Ergo
,
Christes
body
is
not
corporally
there
.
Aquinas
p.
3.
q.
76.
ar.
5.
And
least
any
man
distrust
the
proposition
,
Saint
Augustine
hath
these
expresse
wordes
:
Cum
ergò
sit
corpus
aliqua
substantia
,
August
.
epist.
57
ad
Dardan
.
quantitas
eius
est
in
magnitudine
molis
eius
;
sanitas
vero
eius
non
quantitas
sed
qualitas
eius
est
.
Non
ergo
potuit
obtinere
quantitas
corporis
,
quod
potuit
qualitas
.
Nam
ita
distantibus
partibus
quae
simul
esse
non
possunt
,
quoniam
sua
quaeque
spatia
locorum
tenent
,
minores
,
minora
,
&
maiores
maiora
,
non
potuit
esse
in
singulis
quibusque
partibus
tota
vel
tanta
;
sed
amplior
est
quantitas
in
amplioribus
partibus
,
breuior
in
breuioribus
,
&
in
nulla
parte
tanta
quanta
per
totum
.
Infra
:
Nam
spatia
locorum
tolle
corporibus
,
nusquam
erunt
,
&
quia
nusquam
erunt
▪
nec
erunt
.
When
therfore
any
substance
is
a
body
,
the
quantitie
therof
is
in
the
magnitude
of
the
bignesse
,
but
the
health
is
not
the
quantitie
,
but
the
qualitie
thereof
.
Therefore
the
quantitie
of
the
body
could
not
attaine
that
,
which
the
qualitie
could
.
For
the
parts
being
so
distant
,
which
could
not
be
togither
,
because
al
seuerally
keepe
their
spaces
of
places
,
the
lesse
lesser
places
;
and
the
greater
greater
,
there
could
not
be
in
al
the
places
seuerally
the
whole
or
so
much
;
See
the
3.
Paragraph
in
the
end
of
the
first
reason
,
and
note
it
well
.
but
there
is
a
larger
quantitie
in
the
larger
partes
,
a
shorter
in
shorter
partes
,
and
in
no
part
so
much
as
in
the
whole
.
For
if
spaces
of
places
be
taken
from
bodies
,
they
shal
be
in
no
place
;
and
because
they
shal
be
in
no
place
,
neither
shall
they
haue
any
being
at
all
.
Out
of
these
wordes
I
note
first
,
that
euery
quantitatiue
bodie
,
hath
one
part
distant
from
another
.
I
note
secondly
,
that
the
same
partes
occupie
distinct
places
.
I
note
thirdly
,
that
two
quantities
cannot
be
in
the
same
place
at
one
and
the
same
time
.
I
note
fourthly
,
that
a
greater
quantitie
must
haue
a
greater
place
,
and
that
it
cannot
be
conteined
in
the
lesser
.
I
note
fiftly
,
that
no
one
part
can
conteine
so
much
as
the
whole
.
I
note
sixtly
,
that
when
bodies
are
without
places
,
they
lose
their
natures
,
and
beings
.
Guilielmus
Okamus
in
4.
s.
q.
4.
ad
4.
I
therefore
conclude
,
that
it
is
impossible
for
Christs
natural
body
to
be
contained
in
a
little
round
cake
,
and
his
whole
bodie
in
euerie
little
part
thereof
:
all
which
the
papists
impudently
and
blasphemously
do
auouch
.
Guiliel
.
Ocham
and
Durandus
,
two
popish
doctours
,
do
both
subscribe
to
S.
Austens
reason
.
If
it
were
possible
for
Christs
bodie
to
be
in
diuers
places
at
once
;
The
third
reason
.
the
angel
of
God
should
haue
made
a
foolish
reason
to
the
women
,
that
came
to
see
Christ
in
the
sepulcher
:
for
the
angell
prooued
Christ
not
to
be
there
,
bicause
he
was
risen
.
These
are
the
words
:
Matt.
28.9
.
(
Hee
is
not
here
,
for
he
is
risen
as
he
said
.
)
But
if
Christs
body
could
bee
in
many
places
at
once
,
as
the
papists
would
haue
vs
beleeue
;
then
doubtlesse
did
the
angel
reason
childishly
.
For
the
women
might
haue
said
:
though
he
be
risen
,
yet
may
hee
be
here
also
.
Yet
the
angel
(
who
was
not
to
be
instructed
of
the
papists
,
but
from
heauen
,
)
affirmed
that
hee
could
not
be
there
,
because
he
was
risen
.
For
he
said
not
,
Christ
is
risen
,
and
is
not
here
:
but
,
he
is
not
here
,
because
he
is
risen
.
Lo
,
his
rising
,
is
the
cause
,
that
he
coulde
not
be
there
.
Marke
this
reason
well
,
for
it
doth
conuince
.
Peruse
the
twelfth
preamble
,
in
my
first
booke
of
Motiues
,
and
the
first
replie
of
the
seauenth
obiection
in
the
first
paragraph
.
The
fourth
Paragraph
.
Of
the
originall
of
transubstantiation
.
Transubstantiation
is
not
onely
repugnant
to
all
philosophy
;
but
so
absurd
also
in
al
christian
speculation
,
as
it
was
vnknowne
to
the
church
of
God
,
and
to
all
approued
writers
the
space
of
one
thousand
&
two
hundred
yeres
,
after
Christs
sacred
incarnation
.
For
it
was
first
hatched
by
pope
Innocentius
the
third
of
that
name
,
in
the
council
of
Lateran
,
which
was
holden
1215.
yeeres
after
Christ
.
Anno.
Dom.
1215
Yea
,
the
determination
of
this
synode
was
reputed
of
so
little
force
,
that
the
zealous
papist
and
famous
schoole-doctour
Durandus
boldely
published
the
contrarie
doctrine
,
euen
after
the
flat
resolution
of
the
same
councell
.
Whose
doctrine
doth
so
gall
the
papists
,
that
the
Iesuite
Bellarmine
,
vnwilling
on
the
one
side
to
oppose
himselfe
against
Durand
rigorously
:
and
on
the
other
side
,
not
knowing
what
to
say
in
defense
of
the
Romish
synode
,
maketh
as
it
were
this
mitigation
betweene
them
;
Bellarm.
de
Euchar.
libr.
3.
cap.
13.
Itaque
sententia
Durandi
haeretica
est
,
licet
ipse
non
sit
dicendus
haereticus
,
cum
paratus
fuerit
ecclesiae
iudicio
acquiescere
.
Therfore
the
opinion
of
Durand
is
hereticall
,
though
himselfe
may
not
be
called
an
hereticke
,
because
he
was
readie
to
giue
place
to
the
decree
of
the
Church
:
thus
writeth
our
Iesuite
.
Out
of
whose
words
I
note
first
,
that
a
man
may
steale
an
oxe
,
proclaime
the
same
to
the
world
without
any
remorse
,
and
yet
be
no
theefe
at
all
:
for
Durand
held
an
hereticall
opinion
,
published
the
same
in
print
constantly
,
and
yet
(
as
the
Iesuite
telleth
vs
)
was
no
hereticke
for
so
doing
.
I
note
secondly
,
that
Durand
liued
more
then
threescore
yeares
after
the
popish
Councell
of
Lateran
.
I
note
thirdly
,
that
he
neuer
retracted
his
opinion
,
notwithstanding
the
decree
and
censure
of
the
popish
Synode
:
and
therefore
vainely
and
without
reason
sayth
our
Iesuite
,
that
Durand
was
willing
to
obey
the
decree
of
their
Church
:
for
if
he
were
willing
to
obey
their
church
heerein
,
how
came
it
to
passe
,
that
he
liuing
so
long
after
he
knewe
their
Churches
minde
,
did
commit
that
to
print
wittingly
and
willingly
,
which
is
altogether
against
the
same
?
for
no
man
doubtlesse
impugneth
that
by
writing
,
which
he
doth
approue
at
least
so
farre
forth
,
as
mans
iudgement
can
haue
place
.
The
fyft
Paragraph
.
That
the
holy
Eucharist
is
a
figure
and
signe
of
Christes
body
and
bloud
,
not
the
thing
it selfe
(
that
is
thereby
signified
)
corporally
,
but
in
a
diuine
and
spirituall
sort
.
FOr
the
perspicuous
explication
of
this
Paragraph
,
I
will
vse
certaine
effectuall
and
distinct
proofes
;
and
that
done
,
I
will
succinctly
aunswere
to
such
obiections
,
as
may
be
made
against
the
same
.
My
first
proofe
is
grounded
in
the
analogie
of
our
christian
faith
:
for
first
,
Christ
tooke
our
nature
vpon
him
,
The
first
proofe
.
and
that
so
really
and
truly
,
as
it
was
like
vnto
ours
in
euery
thing
,
sinne
only
excepted
.
The
former
part
saint
Paul
prooueth
in
these
wordes
:
Philip.
●
.
v.
6.7
.
who
being
in
the
forme
of
God
,
thought
it
no
robberie
to
be
equall
with
God
;
but
he
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
.
The
latter
part
S.
Peter
proueth
in
these
words
:
1.
Pet.
2.
v.
21.22
.
for
Christ
suffered
for
you
,
leauing
you
an
ensample
that
ye
should
follow
his
steps
,
who
did
no
sinne
,
neither
was
there
guile
found
in
his
mouth
.
And
S.
Paule
sayth
:
2.
Cor.
5.
v.
21.
for
he
hath
made
him
to
be
sinne
for
vs
,
who
knew
no
sinne
,
that
we
should
be
made
the
righteousnes
of
God
in
him
.
Now
our
bodies
are
such
,
as
they
can
not
with
one
act
be
made
to
be
in
two
places
at
one
time
,
ergo
the
priests
words
can
not
make
Christs
body
in
a
thousand
places
at
once
:
for
if
he
could
so
do
,
Christs
body
should
be
of
an
other
nature
then
ours
,
contrary
to
the
holy
scripture
.
Secondly
,
Christ
sayth
:
Ye
worship
that
which
ye
know
not
.
Ioan.
4.
v.
22.24
.
God
is
a
spirit
,
and
they
that
worship
him
,
must
worship
him
in
spirit
and
truth
.
Thus
doth
our
faith
tel
vs
,
but
the
Papists
say
,
that
we
must
worship
God
in
a
round
cake
:
that
we
must
worship
for
God
,
that
which
neither
we
nor
they
know
to
be
God
:
for
if
the
priest
either
want
intention
to
consecrate
,
(
which
often
chaunceth
by
reason
of
wandring
imaginations
)
or
of
purpose
meaneth
not
to
consecrate
,
The
Papists
worship
they
know
not
what
.
or
of
negligence
omitteth
any
one
word
of
consecration
;
then
by
popish
religion
the
thing
adored
is
but
pure
bread
,
and
yet
do
they
worship
it
for
the
euerliuing
God
.
It
is
therefore
truely
said
to
them
,
that
they
worship
they
know
not
what
.
Thirdly
,
Christ
must
so
be
eaten
of
vs
,
as
he
abideth
in
vs
,
(
for
to
that
end
do
we
eate
him
,
that
he
may
dwell
in
vs
)
and
yet
is
it
certaine
,
that
he
dwelleth
not
in
vs
corporally
,
but
spiritualy
by
faith
.
The
former
part
is
not
only
euident
in
it selfe
,
but
verified
by
Christ
himselfe
in
these
words
,
I●an
.
6.
v.
56.
he
that
eateth
my
flesh
and
drinketh
my
bloud
,
dwelleth
in
me
and
I
in
him
:
the
latter
part
S.
Paule
proueth
in
these
words
,
Ephes.
3.
v.
17.
that
Christ
may
dwell
in
your
hearts
by
faith
.
Fourthly
,
Christ
ascended
vp
visibly
into
heauen
,
and
there
must
remaine
til
the
day
of
generall
doome
,
as
our
faith
telleth
vs
:
Act.
3.
v.
21.
therefore
we
must
feede
on
him
in
heauen
by
faith
,
and
not
on
earth
with
our
teeth
.
For
which
cause
,
the
auncient
Church
exhorted
the
people
before
the
communion
,
to
lift
vp
their
hearts
vnto
the
Lord
,
as
if
it
had
beene
said
,
1.
Cor.
10.
v.
16.17
.
ye
must
not
affixe
your
mindes
to
these
visible
creatures
,
but
meditate
on
heauenly
things
,
which
are
promised
by
the
reuerent
&
faithfull
vse
thereof
.
Fiftly
,
S.
Paul
saith
plainly
,
that
the
faithfull
in
the
old
testament
did
all
eate
&
drinke
Christs
body
&
bloud
,
1.
Cor.
10.
v.
3.4
.
which
they
could
not
do
but
by
faith
,
because
Christ
was
not
then
incarnate
:
and
euen
so
do
we
eate
Christ
spiritually
by
faith
,
not
corporally
with
our
teeth
.
To
which
effect
grauely
said
S.
Austen
,
vt
quid
paras
ventrem
&
dentem
?
crede
&
manducasti
.
De
consec
.
dist.
2.
Cap.
vt
quid
.
Credere
enim
in
eum
,
hoc
est
panem
&
vinum
manducare
,
qui
credit
in
eum
,
manducat
eum
.
Wherefore
preparest
thou
a
belly
and
a
tooth
?
beleeue
,
&
thou
hast
eaten
;
for
to
beleeue
in
him
,
is
to
eate
bread
&
wine
:
he
that
beleeueth
in
him
,
eateth
him
.
Thus
saith
S
Austen
,
euen
as
their
owne
Gratian
hath
alledged
him
.
Sixtly
,
S.
Paule
saith
,
that
so
often
as
we
eate
and
drinke
of
Christs
cup
,
so
often
do
we
shew
his
death
till
he
come
;
1.
Cor.
10.
v.
26.
but
doubtles
if
he
be
corporally
present
vnder
the
accidents
of
bread
and
wine
,
then
is
he
already
come
:
nay
,
more
truely
is
it
said
,
that
he
was
neuer
gone
.
For
as
S.
Austen
saith
,
De
consecr.
dist.
2
cap.
prima
.
donec
seculum
finiatur
,
sursum
est
dominus
,
sed
tamen
etiam
hic
nobiscum
est
veritas
domini
;
corpus
enim
in
quo
resurrexit
,
in
vno
loco
esse
oportet
:
veritas
autem
eius
vbique
diff●sa
est
.
Our
Lord
is
aboue
vntill
the
worlds
end
,
but
yet
his
truth
is
with
vs
heere
,
for
the
body
of
our
Lord
▪
wherein
he
rose
againe
,
must
needes
be
in
one
place
:
but
his
truth
is
diffused
euery
where
.
Againe
,
the
same
S.
Austen
writing
against
Faustus
the
Manichee
,
hath
these
expresse
words
,
August
.
contr.
Faust.
libr.
●0
.
cap.
11.
tom.
6.
Secundum
praesentiam
quippe
spiritualem
nullo
modo
illa
pati
posset
▪
secundum
praesentiam
vero
corporalem
simul
&
in
sole
,
&
in
luna
,
&
in
cruce
esse
non
posset
,
For
his
flesh
could
no
way
suffer
according
to
his
spirituall
presence
;
and
according
to
his
corporall
presence
,
it
was
not
possible
for
him
to
be
both
in
the
sunne
,
and
in
the
moone
,
and
on
the
crosse
,
at
one
and
the
same
time
.
Againe
,
he
saith
in
another
place
after
this
manner
,
Videte
ascendentem
,
August
.
in
Psal.
46.
circamed
.
credite
in
absentem
,
sperate
venientem
,
sed
tamen
per
misericordiam
occultam
etiam
sentite
praesentem
.
Ille
enim
qui
ascendit
in
coelum
vt
tolleretur
ab
oculis
vestris
,
promisit
vobis
dicens
,
ecce
ego
vovestris
,
promisit
vobis
dicens
;
ecce
ego
vobiscum
sum
vsque
in
consummationem
seculi
.
Beholde
Christ
ascending
,
beleeue
in
him
absent
,
trust
in
him
that
is
comming
;
and
for
all
that
feele
him
also
present
,
by
his
secret
mercie
.
Thus
ye
see
the
flat
opinion
of
this
graue
writer
,
of
this
ancient
father
,
of
this
holy
learned
doctour
;
his
resolution
is
so
euident
,
and
so
free
from
all
obscuritie
,
as
none
can
pretend
ignorance
that
once
read
his
words
.
For
first
,
he
telleth
vs
that
Christs
naturall
body
must
needes
be
in
one
onely
place
at
one
time
.
Secondly
,
hee
telleth
vs
that
Christs
naturall
body
can
not
bee
at
one
and
the
same
time
,
both
in
the
Sunne
and
in
the
Moone
,
and
on
the
crosse
.
Thirdly
,
he
maketh
the
same
assertion
plain
,
by
comparing
his
corporall
presence
with
his
spirituall
.
For
he
saith
,
that
the
one
may
be
in
many
places
,
but
the
other
cannot
;
as
if
he
had
saide
:
Christs
body
may
be
spiritually
in
the
sacrament
,
but
corporally
it
cannot
be
there
.
Fourthly
,
he
proueth
Christs
corporal
absence
by
the
veritie
of
his
ascension
,
exhorting
vs
to
beleeue
in
him
that
is
corporally
absent
,
Loe
,
Christs
body
cannot
be
cor●orally
in
two
●laces
at
once
:
●nd
so
it
cannot
●oth
be
in
hea●en
and
on
earth
.
and
withal
to
feele
his
vertue
,
as
he
is
spiritually
present
.
How
can
he
tel
vs
more
plainely
,
that
Christs
body
is
spiritually
in
the
Eucharist
,
but
not
corporally
?
It
is
not
possible
for
any
man
,
to
yeelde
a
more
sensible
declaration
:
which
if
the
gentle
reader
wil
obserue
attentiuely
,
it
will
minister
to
him
a
great
light
,
for
the
perfect
vnderstanding
of
the
whole
mysterie
.
The
second
proofe
.
My
second
proofe
is
grounded
in
the
figures
of
the
old
testament
;
for
first
,
circumcision
was
called
Gods
couenant
,
and
yet
was
it
not
the
couenant
indeede
,
but
a
signe
and
signification
thereof
.
For
it
is
common
to
all
sacraments
,
to
haue
the
name
of
the
thing
that
they
signifie
.
That
it
was
called
the
couenant
,
Genes.
17
,
10.
it
is
cleere
in
these
wordes
,
(
This
is
my
couenant
,
which
yee
shall
keepe
betweene
me
and
you
,
and
thy
seede
after
thee
:
Let
euerie
man
child
among
you
bee
circumcised
.
)
And
neuerthelesse
that
it
was
not
the
couenant
,
but
the
signe
of
the
couenant
,
●bidem
1●
.
it
is
euident
by
these
words
:
(
Ye
shal
circumcise
the
foreskinne
of
your
flesh
,
and
it
shal
be
a
signe
of
the
couenant
betweene
mee
and
you
.
●●idem
7
▪
)
The
couenant
indeede
was
this
.
To
be
Abrahams
God
,
and
the
God
of
his
seede
after
him
;
so
saith
the
text
.
Secondly
,
the
Lambe
was
called
the
Lords
passeouer
,
and
yet
was
it
not
the
passeouer
indeede
,
but
the
signe
and
representation
thereof
.
That
it
was
called
the
passeouer
,
Exod.
1●
.
1●
.
it
is
cleare
by
these
words
of
Moses
:
(
For
it
is
the
Lords
passeouer
.
)
And
also
by
these
words
of
the
Euangelist
:
Matth.
26.17
.
(
Where
wilt
thou
that
we
prepare
for
thee
to
eate
the
passeouer
;
)
that
is
,
the
Lambe
,
which
was
the
signe
of
the
passeouer
.
Againe
in
these
wordes
;
Ibid.
18.
Ibid.
19.
(
I
wil
keep
the
passeouer
at
thine
house
.
)
Again
in
these
words
,
(
And
they
made
readie
the
passeouer
.
)
In
all
which
places
the
scripture
speaketh
onely
of
the
signe
,
that
is
,
of
the
lambe
,
and
Exod.
12
.
1●
.
but
the
signe
or
figure
thereof
,
it
is
euident
by
these
words
of
holy
Writ
:
(
And
the
bloud
shal
bee
a
token
for
you
vpon
the
houses
where
yee
are
:
so
when
I
see
the
blood
,
I
will
passe
ouer
you
,
and
the
plague
shal
not
be
vppon
you
to
destruction
,
when
I
smite
the
land
of
Egypt
.
)
Lo
,
the
lambe
was
but
a
token
and
signe
of
the
angels
passing
ouer
them
.
And
this
lambe
was
a
figure
of
our
passeouer
Iesus
Christ
,
as
he
was
really
sacrificed
vpon
the
crosse
,
so
saith
the
holy
apostle
:
1
▪
Cor.
5.7
.
(
For
Christ
our
passeouer
is
sacrificed
for
vs
.
)
This
S.
Iohn
confirmed
,
when
hee
willed
the
Pharisees
to
behold
the
Lambe
of
God
,
Ioan.
1.29
.
that
taketh
away
the
sinnes
of
the
world
.
And
in
the
Reuelation
,
Apoc.
13.8
.
this
lambe
is
saide
to
be
slaine
from
the
beginning
of
the
world
.
Since
therefore
the
scripture
telleth
vs
so
plainly
,
that
the
paschall
Lamb
was
the
type
and
figure
of
the
true
Messias
,
who
was
sacrificed
to
his
father
for
the
sins
of
the
world
:
it
shall
not
bee
vnprofitable
to
the
Reader
,
to
consider
the
allegorie
of
the
rites
which
God
appointed
to
be
obserued
therein
.
The
Type
,
Exod.
12
|
|
The
thing
signified
.
|
|
1
The
lambe
was
a
memoriall
of
the
deliuerance
out
of
Egypt
.
|
That
is
to
say
:
|
1
Christ
deliuered
vs
from
hell
,
sin
,
death
,
and
satan
,
Gal.
3.13
|
|
2
The
lambe
was
a
sacrifice
distinguishing
the
Israelites
from
other
nations
.
|
2
Christ
is
the
eternall
sacrifice
,
who
being
eaten
spiritually
by
faith
,
distingu●sheth
gods
faith
full
people
from
infidels
,
Ioh.
6.56
.
|
|
3
The
lambe
was
a
true
lambe
of
the
flocke
.
|
3
Christ
was
a
true
man
,
borne
of
the
blessed
virgin
,
Ioh.
1.14
|
|
4
The
lambe
was
truely
slaine
.
|
4
Christ
was
truely
crucified
,
1.
Corinth
.
5.7
.
Iohn
19.30
.
|
|
5
The
lambe
was
not
boyled
in
water
,
but
rosted
drie
.
|
5
Christs
body
was
inclosed
in
a
new
tombe
,
that
had
no
water
in
it
,
Matth.
27.60
.
|
|
6
The
lambe
was
killed
at
euen
.
|
6
Christ
was
killed
in
the
ende
of
the
world
,
Hebr.
1.2
.
|
|
7
The
Angell
beholding
the
doores
sprinckled
with
the
lambes
bloud
,
passed
ouer
the
Israelites
.
|
7
God
beholding
our
soules
sprinckeled
with
the
bloud
of
Christ
,
doeth
not
impute
our
sinnes
to
vs
,
Rom.
3.34
.
|
|
8
The
lambs
bloud
saued
the
Israelites
from
common
death
.
|
8
The
bloud
of
Christ
deliuered
vs
from
eternal
death
,
He.
2.9
|
|
9
All
the
Israelites
did
eate
of
the
lambe
.
|
9
All
the
faithfull
shall
eate
of
Christ
spiritually
,
Iohn
6.
|
|
10
Euery
part
of
the
lambe
was
eaten
.
|
10
Euery
mysterie
of
Christes
incarnation
must
be
beleeued
,
2.
Timoth.
3.
|
|
11
The
lambe
was
eaten
without
leauen
.
|
11
Christ
is
eaten
by
faith
with
out
hypocrisie
,
1.
Corint
.
5.8
.
|
|
12
The
lambe
was
eaten
wyth
sowre
hearbes
.
|
12
We
must
eate
Christ
in
bearing
his
crosse
,
Matth.
10.38
.
|
|
13
The
lambe
was
appointed
to
be
eaten
with
speede
.
|
13
Wee
must
embrace
Christes
Gospell
,
with
all
expedition
,
Matth.
6.33
.
|
|
14
The
lambe
was
eaten
of
the
circumcised
onely
.
|
14
Christ
is
onely
eaten
by
faith
of
the
regenerat
,
1.
Cor.
11.29
|
|
15
The
lambe
was
without
blemish
.
|
15
Christ
was
free
from
sinne
,
1.
Pet.
2.22
.
|
THis
passeouer
of
the
olde
law
with
other
sacrifices
and
figures
,
which
were
but
shadows
of
the
Messias
to
come
;
are
al
wholy
abolished
by
Christs
sacred
aduent
.
For
Christ
now
readie
to
die
,
Hebr.
10.14
.
and
to
offer
vp
himselfe
as
the
true
passeouer
and
veritie
of
all
figures
:
made
an
end
of
the
olde
passeouer
with
a
solemne
banket
,
and
instituting
the
Eucharist
in
stead
therof
,
Luc.
22.15
.
commanded
the
faithfull
to
obserue
the
same
for
a
memorie
of
his
death
and
passion
,
vntil
his
second
aduent
,
1.
Cor.
11.26
.
which
shall
be
in
maiestie
and
glorie
.
My
third
proofe
is
grounded
,
The
third
proof●
Luc.
22.18
.
1.
Cor.
11.
in
the
phrases
of
the
new
testament
.
For
Christ
himselfe
saide
,
that
he
would
not
henceforth
drinke
of
the
fruit
of
the
vine
,
vntill
he
rose
againe
.
S.
Paul
in
like
manner
calleth
it
bread
verie
often
,
euen
after
the
consecration
.
But
if
it
had
beene
Christs
natural
bloud
,
and
his
naturall
body
,
neither
would
he
haue
called
it
the
fruit
of
the
vine
,
nor
Saint
Paul
haue
tearmed
it
bread
.
Which
Saint
Paule
maketh
plaine
in
another
place
,
1.
Cor.
10.16
,
17
where
hee
hath
these
words
:
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
for
we
that
are
many
,
are
one
bread
and
one
body
,
because
we
all
are
partakers
of
one
bread
.
Out
of
which
words
I
note
first
,
Marke
〈◊〉
▪
that
Saint
Paule
tearmeth
it
bread
after
the
consecration
;
or
Christs
blessing
;
or
after
the
wordes
of
Christes
institution
,
(
which
is
all
one
in
a
right
and
godly
sense
.
)
I
note
secondly
,
that
he
calleth
it
not
Christs
body
,
but
the
participation
of
his
body
.
I
note
thirdly
,
that
the
bread
he
speaketh
of
is
broken
.
I
note
fourthly
,
that
wee
are
all
one
bread
and
one
body
;
which
annotations
beeing
ioyned
together
,
I
inferre
first
,
that
the
bread
is
Christs
body
spiritually
,
and
by
faith
,
but
not
corporally
as
the
papists
say
.
For
Christs
naturall
body
cannot
be
broken
,
as
their
own
learned
Canus
granteth
,
and
as
verie
reason
teacheth
.
I
inferre
secondly
,
that
we
are
no
otherwise
partakers
of
Christs
bodie
:
then
we
are
all
one
bodie
and
one
bread
.
And
yet
is
it
certaine
,
yea
,
no
Papist
can
denie
it
,
that
we
are
but
one
bodye
,
and
one
bread
mystically
and
sacramentally
;
Ergo
wee
are
no
otherwise
partakers
of
Christes
bodie
then
mystically
and
sacramentally
:
that
is
to
say
,
while
we
eate
the
sacrament
of
Christes
body
,
wee
are
vnited
spiritually
to
Christ
by
faith
,
and
mystically
one
to
another
.
The
fourth
proofe
.
My
fourth
proofe
is
grounded
in
the
vniforme
consent
of
the
ancient
doctours
of
the
church
.
For
first
,
S.
Clemens
Alexandrinus
hath
these
words
:
Nam
ipse
quoque
homo
,
&
vinum
benedixit
,
cum
dixit
:
accipite
,
bibite
,
hoc
est
sanguis
meus
,
sanguis
vitis
:
verbum
quod
pro
multis
effunditur
in
remissionem
peccatorum
,
sanctum
laetitiae
fluentum
allegorice
significat
.
Sequitur
:
quod
autem
vinum
esset
quod
benedictum
est
,
ostendit
rursus
dicens
discipulis
:
non
bibam
ex
fructu
vitis
huius
,
donec
bibero
ipsum
vobiscum
in
regno
patris
mei
.
For
our
Lord
being
also
man
blessed
wine
,
when
he
saide
:
Take
,
drinke
,
this
is
my
blood
,
the
blood
of
the
vine
:
the
word
,
which
is
shed
for
many
for
the
remission
of
sinnes
,
doth
signifie
allegorically
the
holie
riuer
of
gladnesse
.
And
that
it
was
wine
which
is
blessed
,
he
sheweth
againe
when
he
saith
thus
to
his
disciples
:
I
wil
not
drinke
of
the
fruit
of
this
vine
,
vntil
I
drinke
it
with
you
in
the
kingdome
of
my
father
.
Out
of
these
words
of
this
holy
and
ancient
father
(
who
liued
aboue
one
thousand
,
three
hundred
,
and
eightie
yeeres
ago
)
I
note
first
,
that
that
which
Christ
called
his
bloud
at
his
supper
,
was
naturally
wine
,
though
his
bloud
sacramentally
:
for
it
was
sanguis
vitis
,
such
bloud
as
the
vine
doth
affoord
.
I
note
secondly
,
that
these
words
(
which
is
shed
for
many
)
are
allegoricall
,
that
is
,
they
sound
one
thing
in
bare
wordes
,
and
signifie
another
thing
indeede
:
as
if
hee
had
saide
:
The
wine
or
liquor
in
the
cup
is
not
shed
indeede
for
many
,
but
is
a
sacrament
or
figure
of
Christs
naturall
bloud
,
which
is
indeede
shed
for
our
sinnes
.
I
note
thirdly
,
that
these
words
of
Christ
(
I
wil
not
drinke
of
the
fruite
of
the
vine
)
were
spoken
after
the
consecration
of
the
wine
,
and
are
to
be
vnderstoode
litterally
:
and
consequently
,
that
that
which
the
Apostles
dranke
,
was
naturall
wine
,
&
not
naturall
bloud
.
Although
I
admit
willingly
,
that
it
was
bloud
in
a
sacrament
and
mysterie
:
or
to
vse
S.
Clements
phrase
,
Christs
bloud
sa●ramentally
,
but
●ot
naturally
.
allegorically
,
which
I
wish
the
reader
euer
to
obserue
,
as
a
generall
rule
.
Secondly
,
S.
Hilarie
writeth
thus
:
Hilar.
de
Trinit.
libr.
8.
p.
140.
We
truely
receiue
the
flesh
of
Christs
body
in
a
mysterie
,
and
by
it
we
shall
be
one
,
because
the
Father
is
in
him
,
and
he
in
vs
.
Out
of
these
words
I
note
first
,
that
to
receiue
Christs
body
in
a
sacrament
or
mysterie
,
is
to
receiue
it
truely
,
which
I
wish
the
reader
to
obserue
carefully
:
for
we
do
not
terme
the
holy
Eucharist
,
or
Lords
Supper
(
bare
bakers
bread
)
as
the
Papists
slaunder
vs
:
but
we
affirme
it
to
be
sanctified
bread
,
to
be
sacramentall
bread
,
to
be
diuine
bread
;
yea
,
to
be
Christs
true
body
in
deede
,
but
sacramentally
,
but
spiritually
,
but
mystically
,
as
S.
Hilarie
truely
sayth
.
And
this
answere
will
solue
a
thousand
captious
cauilles
,
which
the
Papists
vse
to
make
.
I
note
secondly
,
that
such
as
is
our
vnion
by
eating
this
bread
,
such
is
the
eating
thereof
.
And
consequently
,
since
euery
child
knoweth
that
we
are
but
mystically
vnited
,
as
we
are
the
mysticall
members
of
one
body
:
it
followeth
that
we
do
but
mystically
eate
Christs
bodie
.
And
S.
Hilaries
reason
maketh
it
plaine
,
when
hee
addeth
(
because
the
father
is
in
him
,
and
he
in
vs
)
for
neither
doth
the
father
dwell
in
him
corporally
(
who
is
corpslesse
,
)
neither
corporally
in
vs
.
Thirdly
,
S.
Irenaeus
hath
these
words
:
Qui
est
è
terra
panis
percipi●ns
vocationem
Dei
,
iam
non
communis
panis
est
,
Iren.
lib.
4.
cap.
3●
sed
eucharistia
,
ex
duabus
rebus
constans
,
terrena
&
coelesti
.
The
bread
which
is
of
the
earth
,
after
it
hath
receiued
gods
blessing
,
is
no
longer
common
bread
,
but
the
eucharist
.
And
it
consisteth
of
two
things
;
the
one
earthly
,
the
other
heauenly
.
Out
of
which
words
I
note
first
,
that
our
communion
bread
is
still
bread
after
consecration
,
though
it
be
not
common
bread
,
but
sacramentall
and
heauenly
bread
:
for
otherwise
he
would
haue
saide
,
(
it
is
not
bread
but
the
eucharist
.
)
He
would
(
I
say
)
haue
reiected
the
name
of
bread
,
and
not
haue
kept
it
still
.
I
note
secondly
,
that
Christ
is
not
present
corporally
in
the
Eucharist
,
because
his
naturall
bodie
is
but
one
thing
;
which
yet
should
be
the
whole
eucharist
,
if
it
were
present
,
as
the
Papists
grossely
dreame
.
Besides
this
,
his
bodie
hencefoorth
is
not
terrestriall
,
but
celestiall
,
glorious
,
immortall
,
spirituall
:
1.
Corinth.
1●
.
yet
withall
,
1.
Cor.
15.
it
still
reteineth
all
essentiall
properties
of
a
true
body
,
euen
as
our
bodies
shall
do
after
the
resurrection
.
It
is
still
circumscriptible
,
sensible
,
visible
,
tangible
,
quantitatiue
,
dimensiue
,
locall
;
none
of
which
can
possibly
be
found
,
in
popish
carnall
reall
presence
.
Fourthly
,
Saint
Chrysostome
hath
these
words
:
Nam
quando
dicunt
,
Chrysost.
hom.
83
in
Matth.
tom
.
2.
Vide
Hilar.
can.
30.
in
Matt.
vnde
patet
immolatum
Christum
fuisse
,
&
alia
multa
mysteria
:
haec
afferentes
ora
ipsorum
consuimus
.
Si
enim
mortuus
Iesus
non
est
,
cuius
symbolum
ac
signum
hoc
sacrificium
est
?
Infra
:
ita
per
sacratissimam
istam
mensam
&
saluat
&
docet
:
hoc
enim
caput
bonorum
omnium
est
:
quare
hoc
Paulus
voluit
ac
repetit
:
sed
tradito
iam
mysterio
,
non
bibam
ait
,
de
hoc
genimine
vitis
vsque
in
illam
diem
,
cum
illud
bibam
nouum
vobiscum
in
regno
patris
mei
.
Sequitur
:
ex
genimine
autem
ait
vitis
,
quae
certe
vinum
non
aquam
producit
.
For
when
they
say
,
how
do
we
know
that
Christ
suffered
,
and
many
other
mysteries
;
wee
bringing
these
things
●owe
vp
their
mouthes
.
For
if
Iesus
were
not
dead
,
of
whome
is
this
sacrifice
a
marke
and
signe
?
So
hee
both
saueth
and
teacheth
by
this
most
sacred
table
;
for
this
is
the
head
of
al
good
things
:
wherefore
Saint
Paul
meant
this
,
and
hee
repeateth
it
.
But
after
hee
had
deliuered
the
mysterie
,
I
will
not
drinke
saith
hee
,
of
this
fruite
of
the
vine
,
vntill
that
day
,
when
I
shall
drinke
it
newe
with
you
in
the
kingdome
of
my
father
.
And
hee
saith
,
of
the
fruit
of
the
vine
,
which
doubtlesse
bringeth
forth
wine
and
not
water
.
Out
of
these
words
I
note
first
,
that
the
Eucharist
is
but
a
symbole
,
signe
or
figure
of
Christs
body
.
I
note
secondly
,
that
that
which
Christ
gaue
to
his
disciples
,
and
which
he
called
his
bloud
,
was
true
wine
,
the
naturall
fruit
of
the
vine
.
I
note
thirdly
,
that
Christ
first
had
deliuered
the
mysterie
,
and
then
vttered
the
wordes
of
drinking
the
fruit
of
the
vine
.
For
the
papists
would
gladly
haue
Saint
Luke
to
tell
the
storie
out
of
order
,
and
that
Christ
spoke
these
wordes
before
the
deliuerie
of
the
sacrament
,
that
is
,
before
the
consecration
of
the
cuppe
;
which
Saint
Crysostome
and
other
fathers
doe
denie
.
Saint
Cyprian
hath
these
words
;
Dico
vobis
,
non
bibam
amodò
ex
ista
creatura
vitis
,
vsque
in
diem
illum
,
quo
vobiscum
bibam
nouum
vinum
in
regno
patris
mei
.
Cyprian
lib●
.
2.
epist.
3.
circ.
med
▪
Qua
in
parte
inuenimus
calicem
mixtum
fuisse
quem
Dominus
obtulit
▪
&
vinum
fuisse
quod
sanguinem
suum
dixit
.
I
say
to
you
,
I
will
not
drinke
henceforth
of
this
creature
of
the
vine
,
vntill
that
day
,
in
which
I
wil
drinke
new
wine
with
you
,
in
the
kingdome
of
my
father
.
Wherein
we
find
that
the
cup
was
mingled
with
our
Lord
offered
,
and
that
it
was
wine
which
he
called
his
body
.
Out
of
these
words
I
note
first
,
that
Saint
Luke
spoke
of
the
consecrate
cup
,
when
hee
tearmed
it
the
fruit
of
the
vine
:
as
is
proued
already
,
out
of
Saint
Clement
and
S.
Chrysostome
.
I
note
secondly
,
that
the
consecrate
cup
contained
naturall
wine
,
and
not
Christs
corporall
bloud
indeed
.
This
testimonie
doth
conuince
,
and
so
effectually
confuteth
transubstantiation
and
the
popish
reall
presence
;
as
if
S.
Cyprian
were
this
day
liuing
,
and
knew
the
blasphemous
doctrine
of
the
papists
,
A
generall
rule
to
expound
all
the
Fathers
.
yet
coulde
hee
not
decide
more
plainely
,
the
controuersie
betweene
them
and
vs
.
Yea
,
this
testimonie
of
saint
Cyprian
may
bee
a
generall
rule
for
vs
,
as
well
to
expounde
himselfe
in
other
places
,
as
also
the
rest
of
the
holy
fathers
.
For
when
they
tearme
the
holy
communion
or
Eucharist
,
Christs
bodie
and
blood
,
the
bloud
that
issued
out
of
his
side
,
the
body
that
was
nayled
on
the
crosse
,
the
flesh
that
was
borne
of
the
virgin
,
the
price
of
our
redemption
;
all
this
is
truely
saide
in
their
godly
meaning
:
that
is
to
say
,
all
this
is
truely
verified
sacramentally
,
mystically
,
spiritually
,
but
not
corporally
as
the
Papistes
teach
.
For
all
the
Fathers
admitte
this
doctrine
of
Saint
Cyprian
;
that
euen
after
consecration
,
remayneth
still
the
true
nature
of
bread
and
wine
.
Sixtly
,
Tertullian
being
consonant
to
the
other
fathers
,
hath
these
wordes
:
Tertull.
aduers.
Marcionem
lib.
4
p.
306.
Acceptum
panem
&
distributum
discipulis
,
corpus
suum
illum
fecit
,
hoc
est
corpus
meum
dicendo
,
id
est
figura
corporis
mei
.
Figura
autem
non
fuisset
,
nisi
veritatis
esset
corpus
.
Caeterum
vacua
res
quod
est
phantasma
,
figuram
capere
non
potest
.
Hee
made
that
bread
which
hee
tooke
and
gaue
to
his
disciples
to
bee
his
bodie
,
saying
this
is
my
body
,
that
is
to
say
,
the
figure
of
my
bodie
,
and
there
shoulde
not
haue
beene
a
figure
,
vnlesse
there
had
been
a
true
body
indeed
:
for
a
vain
thing
which
is
but
a
fal●●
imagination
,
cannot
receiue
a
figure
.
Out
of
these
wordes
I
note
first
,
that
y●
which
Christ
gaue
to
his
disciples
was
bread
.
I
note
secondly
,
that
it
was
the
figure
of
his
body
.
I
note
thirdly
,
that
to
be
Christes
body
(
as
Christ
himselfe
and
the
fathers
speake
;
)
is
nothing
els
,
but
to
be
the
figure
or
signe
of
his
body
.
For
so
doth
this
learned
father
declare
the
very
phrase
.
I
note
fourthly
,
that
the
thing
figured
is
much
different
from
the
figure
:
and
consequently
,
that
Christes
body
cannot
be
the
figure
of
it selfe
.
Seuenthly
,
S.
Theodoret
hath
these
words
:
Neque
enim
signa
mystica
post
sanctificationem
recedunt
à
sua
natura
.
Theodor.
dialog.
2.
p.
128.
Manent
enim
in
priore
substantia
,
&
figura
,
&
forma
,
&
videri
,
&
tangi
possunt
sicut
&
prius
.
The
mysticall
signes
after
the
sanctification
depart
not
from
their
nature
:
but
they
abide
in
their
former
substance
,
and
figure
,
and
forme
,
and
may
be
seen
and
touched
,
euen
as
before
.
Out
of
these
most
golden
wordes
of
this
auncient
and
learned
father
,
I
note
first
,
that
hee
writeth
against
certaine
heretickes
,
who
held
that
Christes
body
was
chaunged
into
his
deitie
after
his
ascension
.
And
they
prooued
it
,
because
as
the
bread
and
wine
after
consecration
,
were
changed
into
the
body
and
bloud
of
Christ
:
euen
so
was
his
body
changed
into
his
deitie
after
his
ascension
.
This
note
is
plainly
set
downe
in
the
wordes
aforegoing
.
I
note
secondly
,
that
S.
Theodoret
confuteth
the
heretickes
,
euen
by
their
own
reason
.
For
the
mysticall
signes
(
saith
hee
)
remaine
still
in
their
former
substance
and
nature
,
euen
after
the
sanctification
therof
.
As
if
he
had
said
:
ye
lay
not
a
good
foundation
,
your
supposall
is
false
,
ye
take
that
as
graunted
,
which
is
flatly
denied
.
For
although
the
creatures
of
bread
and
wine
be
sanctified
by
Gods
word
,
and
accidentally
changed
into
the
mysticall
signes
of
his
body
and
bloud
;
yet
doe
they
still
retaine
their
former
nature
and
substance
,
yet
doe
they
still
remaine
,
truely
bread
and
truely
wine
.
I
note
thirdly
,
that
though
the
bread
and
wine
haue
gotten
by
sanctification
,
a
new
diuine
qualitie
;
yet
haue
they
lost
nothing
that
they
had
before
:
for
they
haue
the
same
nature
,
the
same
substance
,
the
same
figure
,
the
same
forme
:
they
may
be
seene
,
tasted
,
and
touched
,
euen
as
they
might
before
.
All
the
papistes
in
Europe
cannot
answere
this
reason
.
For
Theodoret
prooueth
against
the
heretickes
,
that
as
bread
and
wine
are
as
truly
bread
and
truely
wine
after
consecration
,
as
they
were
before
consecration
;
euen
so
is
Christes
body
as
truely
a
body
now
after
his
ascension
,
Whom
will
not
this
reason
perswade
?
as
it
was
afore
heere
on
earth
.
So
as
the
papistes
cannot
now
say
,
that
the
bread
and
wine
haue
lost
their
true
natures
in
the
eucharist
;
vnlesse
they
wil
also
say
,
that
Christ
hath
lost
the
nature
of
a
true
body
now
in
heauen
.
Eightly
,
S.
Austen
a
worthy
pillar
of
Christes
Church
,
(
as
the
papistes
themselues
doe
graunt
;
)
hath
these
wordes
:
Nisi
manducaueritis
inquit
,
carnem
filij
hominis
&
sanguinem
biberitis
,
non
habebitis
vitam
in
vobis
.
Aug.
de
doctrin
.
Christiana
,
lib.
3.
cap.
16.
Facinus
vel
flagitium
videtur
iubere
.
Figura
est
ergo
praecipiens
passioni
domini
esse
communicandum
,
&
suauiter
atque
vtiliter
recondendum
in
memoria
,
quod
pro
nobis
caro
eius
crucifixa
&
vulnerata
sit
.
Vnlesse
saith
Christ
,
ye
shall
eate
the
flesh
of
the
sonne
of
man
and
drinke
his
bloud
,
ye
shall
haue
no
life
in
you
.
Hee
seemeth
by
these
wordes
to
commaund
to
doe
an
heinous
offence
.
It
is
therefore
a
figure
commanding
vs
to
be
partakers
of
Christes
passion
,
and
sweetly
and
profitably
to
lay
vp
in
our
mindes
,
that
his
flesh
was
crucified
and
wounded
for
our
sakes
.
In
another
place
hee
hath
these
words
:
Cum
videritis
filium
hominis
ascendentem
vbi
erat
prius
,
certe
vel
tunc
videbitis
,
August
in
euang
▪
Ioan.
tract.
27.
tom.
9.
quia
non
eo
modo
quo
putatis
erogat
corpus
suum
;
certe
vel
tunc
intelligetis
,
quia
gratia
eius
non
consumitur
morsibus
.
When
yee
shall
see
the
sonne
of
man
ascending
thither
,
where
hee
was
before
;
then
doubtlesse
shall
ye
see
,
that
hee
giueth
not
his
body
in
such
sorte
as
ye
imagine
:
then
shall
ye
truely
vnderstand
,
that
his
grace
is
not
consumed
with
the
bit
of
the
mouth
.
Againe
thus
:
In
principio
cauendum
est
,
ne
figuratam
locutionem
ad
literam
accipias
.
Et
ad
hoc
enim
pertinet
quod
ait
apostolus
:
litera
occidit
,
spiritus
autem
viuificat
.
August
.
de
doctr.
Christ
.
lib.
3.
ca.
5.
Cum
enim
figuratè
dictum
sic
accipitur
,
tanquam
propriè
dictum
sit
,
carnaliter
sapitur
.
Sequitur
:
ea
demum
est
miserabilis
animae
seruitus
,
signa
pro
rebus
accipere
:
&
supra
creaturam
corpoream
oculum
mentis
ad
hauriendum
aeternum
lumen
leuare
non
posse
.
Before
all
thinges
thou
must
take
heede
,
least
thou
vnderstand
that
literally
,
which
is
spoken
by
a
figure
.
For
to
this
end
is
that
which
the
apostle
saith
:
The
letter
killeth
,
but
the
spirite
quickeneth
.
For
our
wisedome
is
then
carnall
,
when
we
vnderstand
that
properly
,
which
is
spoken
figuratiuely
.
To
conclude
,
that
is
a
miserable
bondage
of
the
soule
,
to
take
signes
for
the
things
signified
:
and
not
to
lift
vp
the
eye
of
our
minde
aboue
the
corporall
creature
,
so
to
behold
eternall
light
.
Againe
thus
:
Possum
etiam
interpretari
praeceptum
illud
in
signo
esse
positum
.
August
.
cont.
Adimant
.
cap.
12.
tom
6.
Non
enim
dominus
dubitauit
dicere
hoc
est
corpus
meum
cum
signum
daret
corporis
sui
.
I
may
also
interprete
this
precept
to
be
figuratiue
.
For
our
Lord
doubted
not
to
say
,
This
is
my
body
,
when
he
gaue
the
signe
or
figure
of
his
body
.
Againe
thus
,
Cum
adhibuit
ad
conuiuium
,
in
quo
corporis
&
sanguinis
sui
figuram
discipulis
commendauit
&
tradidit
.
August
.
in
Psal.
3.
in
initio
▪
When
he
admitted
(
Iudas
)
to
the
banquet
,
in
which
hee
commended
and
deliuered
to
his
disciples
,
the
figure
of
his
bodie
and
his
bloud
.
Againe
thus
,
Illi
manducabant
panem
dominum
,
ille
panem
domini
contra
dominum
.
They
ate
the
bread
that
was
our
Lord
,
August
.
in
Ioan.
Tract.
59.
he
ate
(
not
our
Lord
,
but
)
the
bread
of
our
Lord
against
the
Lord
.
Againe
thus
:
Quomodo
in
coelum
manum
mittam
vt
ibi
sedentem
ten●am
?
fidem
mitte
&
tenuisti
:
parentes
tui
tenuerunt
carne
,
tu
tene
corde
,
quoniam
Christus
abs●ns
etiam
praesens
est
:
nisi
praesens
esset
à
nobis
teneri
non
posset
:
sed
quoniam
verum
est
quod
ait
,
Ibid.
tract.
50.
(
Ecce
ego
vobiscum
sum
vsque
ad
consummationem
seculi
:
Math.
28.
v.
vlt.
)
&
abijt
&
hic
est
,
&
redijt
,
&
nos
non
deseruit
.
Corpus
enim
suum
intulit
coelo
,
maiestatem
non
abstulit
mundo
.
Howe
shall
I
reache
vp
my
hand
to
heauen
,
that
I
may
take
holde
on
him
sitting
there
?
Reache
thither
thy
faith
,
and
thou
hast
hold
on
him
.
Thy
fathers
held
him
in
the
flesh
,
holde
thou
him
in
thine
heart
,
because
Christ
being
absent
is
also
present
:
for
if
hee
were
not
present
hee
coulde
not
be
holden
of
vs
;
but
because
it
is
true
that
hee
saith
:
(
Behold
I
am
with
you
till
the
end
of
the
world
,
)
both
he
is
gone
and
he
is
here
,
he
is
returned
and
hath
not
forsaken
vs
.
For
hee
carried
his
body
vp
into
heauen
,
August
.
in
Ioan.
tract.
50.
in
fine
.
yet
hee
tooke
not
his
maiestie
out
of
the
worlde
.
Againe
,
in
another
place
thus
:
Secundum
praesentiam
maiestatis
semper
habemus
Christum
,
secundum
praesentiam
carnis
rectè
dictum
est
discipulis
,
me
autem
non
semper
habebitis
:
Habuit
enim
illum
ecclesia
secundum
praesentiam
carnis
paucis
diebus
,
modo
fide
tenet
,
oculis
non
videt
.
According
to
the
presence
of
his
maiestie
wee
haue
Christ
alway
,
but
according
to
the
presence
of
the
flesh
it
was
rightly
saide
to
his
Disciples
;
but
ye
shall
not
haue
me
alway
.
For
the
Churche
had
him
in
the
flesh
a
few
daies
,
but
now
she
holdeth
him
by
faith
,
she
doth
not
see
him
with
her
eyes
.
Againe
thus
:
August
.
epist.
23.
Sicut
ergo
secundum
quendam
modum
sacramentum
corporis
Christ●
corpus
Christi
est
:
sacramentum
sanguinis
Christi
sanguis
Christi
est
,
ita
sacramentum
fidei
fides
est
:
As
therefore
in
a
certaine
sorte
the
Sacrament
of
Christes
bodie
,
is
Christes
body
;
&
the
sacrament
of
Christes
bloud
is
the
bloud
of
Christ
:
euen
so
the
sacrament
of
faith
is
faith
.
In
these
manifold
testimonies
Saint
Austen
prooueth
aboundantly
,
that
the
popishe
carnall
imagined
presence
in
the
Eucharist
,
is
blasphemous
and
most
execrable
.
For
first
,
he
telleth
vs
that
these
words
of
Christ
,
(
This
is
my
bodie
,
This
is
my
bloud
,
)
must
needes
be
vnderstood
figuratiuely
.
That
is
to
say
,
that
the
bread
and
wine
are
but
the
sacraments
,
or
figures
and
signes
of
Christes
body
and
bloud
.
Secondly
,
hee
telleth
vs
that
Christ
is
ascended
,
and
that
therfore
his
bodie
cannot
be
eaten
with
the
bit
of
mouth
,
as
the
papistes
teach
blasphemously
.
Thirdly
,
he
saith
that
the
soule
is
neuer
in
greater
bondage
,
then
when
shee
grossely
and
carnally
taketh
the
figures
and
signes
for
the
thinges
signified
by
the
same
.
Fourthly
,
he
telleth
vs
,
that
since
the
signes
of
thinges
be
vsually
termed
by
the
names
of
the
things
signified
,
our
Lord
doubted
not
to
say
(
This
is
my
bodie
)
when
hee
gaue
but
the
signe
of
his
bodie
.
Fiftly
,
hee
saith
that
the
bread
which
the
other
Disciples
receiued
,
was
our
Lord
,
yet
that
which
Iudas
receiued
was
but
the
bread
of
the
Lord
.
Which
assertion
is
wonderfull
,
if
it
bee
well
noted
.
For
,
if
our
Lord
and
maker
bee
present
carnally
,
in
fleshe
,
bloud
,
and
bone
,
vnder
the
accidentes
of
bread
;
and
that
so
long
as
the
same
accidentes
remayne
vncorrupte
,
as
the
Popishe
detestable
Faith
auoucheth
▪
Then
doubtlesse
,
Iudas
shoulde
haue
receiued
his
Redeemer
;
The
papistes
are
confounded
▪
Then
perforce
Iudas
shoulde
also
haue
receiued
,
Panem
Dominum
:
Then
Iudas
coulde
not
by
any
possibilitie
,
haue
barely
receiued
panem
Domini
:
which
yet
S.
Augustine
affirmeth
most
constantly
.
For
first
,
if
it
were
true
,
that
after
consecration
the
substance
of
bread
were
transubstantiated
into
Christes
naturall
bodie
,
as
it
consisteth
of
flesh
,
bloud
,
and
bone
:
and
againe
if
it
were
also
true
,
that
the
selfe
same
bodie
remained
vnder
the
forme
of
bread
vntill
it
were
corrupted
:
then
let
all
the
papistes
in
England
or
els
where
in
Europe
,
tel
me
how
Iudas
could
receiue
(
panem
Domini
,
)
but
not
(
panem
Dominum
)
as
S.
Austen
saith
:
that
is
,
how
Iudas
coulde
receiue
the
forme
of
bread
,
with
the
fleshe
,
bloud
,
and
bones
of
Christes
organicall
and
naturall
body
h●dden
vnder
the
same
,
and
for
all
that
not
receiue
Christ
himselfe
,
and
panem
Dominum
,
as
the
other
apostles
did
.
Let
them
I
I
say
,
tell
me
this
,
and
I
promise
to
subscribe
.
If
they
wil
not
this
doe
,
because
they
cannot
,
(
for
if
they
can
doe
it
,
all
the
worlde
must
thinke
they
will
doe
it
;
)
then
if
the
feare
of
God
be
before
their
eies
,
they
will
acknowledge
the
trueth
that
I
now
defend
;
which
God
graunt
they
may
doe
,
Amen
.
Sixtly
,
he
telleth
vs
,
that
albeit
wee
cannot
reache
with
our
handes
,
to
Christes
body
which
is
nowe
in
heauen
:
yet
may
we
by
faith
take
hold
vpon
the
same
.
Which
is
the
flat
doctrine
,
that
the
church
of
England
this
day
teacheth
of
the
eucharist
.
For
we
teach
,
that
the
eucharist
is
Christes
true
body
spiritually
and
sacramentally
,
and
that
it
is
truely
receiued
by
faith
and
spirite
;
Ioan.
6.
v.
63.
according
to
this
doctrine
of
our
maister
Christ
.
The
wordes
that
I
spake
vnto
you
,
are
spirite
and
life
.
Seuenthly
,
he
telleth
vs
,
that
as
Christ
is
on
earth
still
,
according
to
his
deitie
:
so
is
he
in
heauen
til
the
daie
of
doome
,
according
to
his
humanitie
.
And
that
as
he
is
present
in
his
god-head
till
that
time
,
so
is
hee
absent
in
his
manhood
.
For
(
saith
S.
Austen
,
)
touching
the
presence
of
his
fleshe
,
hee
was
but
a
fewe
daies
on
earth
.
Yea
,
(
say
the
papistes
,
)
S.
Austen
lieth
;
and
when
he
thus
wrote
,
he
was
a
sleepe
,
and
so
were
the
rest
of
the
fathers
,
that
hold
as
he
doth
.
We
affirme
without
scriptures
,
fathers
,
rime
,
and
reason
,
that
hee
is
carnally
present
at
the
priestes
appointment
,
in
ten
thousand
pixes
at
once
.
More
absurdly
then
this
we
say
,
that
a
mouse
can
catch
Christes
carnall
body
,
carry
it
away
into
an
hole
,
and
there
deuoure
it
with
her
teeth
.
Of
which
blasphemous
doctrine
,
the
great
papist
Petrus
Lombard
▪
surnamed
their
master
of
sentences
,
knoweth
not
what
to
say
or
thinke
;
but
being
at
his
wits
end
what
answere
to
make
,
thus
answereth
the
question
without
answere
:
for
his
answere
is
answerelesse
,
in
these
wordes
:
Lombard
.
in
4.
s.
dist.
13.
●●
.
Quid
ergo
sumit
mus
,
vel
quid
manducat
?
Deus
nouit
hoc
.
What
therefore
doth
a
mouse
take
,
when
shee
catcheth
the
reserued
hoast
,
or
what
doth
she
eate
?
God
knoweth
this
.
Lo
,
is
not
this
a
graue
answere
,
of
the
grauest
father
amongst
our
popish
doctors
?
He
is
tearmed
the
master
of
sentences
,
and
his
bookes
are
publikely
read
in
their
schooles
of
diuinitie
,
and
so
of
the
next
authoritie
to
the
holy
scriptures
.
And
for
al
this
,
so
doubtfull
and
vncertaine
is
their
faith
;
that
when
a
mouse
catcheth
their
accidents
without
subiects
,
he
knoweth
not
in
the
world
,
what
is
become
of
their
carnall
reall
presence
.
Eeightly
,
he
telleth
vs
,
that
the
sacrament
of
Christs
body
is
not
his
body
properly
,
but
after
a
sort
:
and
that
sort
he
affirmeth
to
be
this
,
to
wit
,
as
the
sacrament
of
faith
is
faith
.
Now
euerie
childe
knoweth
,
that
baptisme
,
or
the
sacrament
of
faith
,
is
not
faith
properly
,
but
improperly
,
figuratiuely
,
and
by
way
of
signification
onely
.
Ninthly
,
Ambr.
libr.
4.
de
sacram
.
cap.
4.
quanto
magis
operatorius
est
,
vt
sint
quae
erant
▪
&
in
aliud
commutentur
?
If
there
be
so
great
power
in
the
word
of
our
Lord
Iesus
,
that
things
beganne
to
be
which
were
not
:
how
much
more
is
it
workefull
,
that
things
bee
which
were
,
and
bee
changed
into
another
thing
?
In
these
words
,
Saint
Ambrose
declareth
the
creatures
of
bread
and
wine
,
to
remaine
still
in
their
proper
nature
and
substaunce
;
and
withall
to
bee
changed
into
another
thing
,
that
is
to
say
,
De
euchar
.
libr.
2
▪
cap.
14.
into
the
sacraments
of
Christs
true
body
and
bloud
.
To
this
our
Iesuite
Bellarmine
answereth
in
these
words
:
Non
dixit
vt
sint
id
quod
erant
,
tunc
enim
panis
manere
deberet
;
sed
vt
sint
quae
erant
,
id
est
,
n●n
annihilentur
,
sed
maneant
,
quamuis
mutata
.
Hee
saide
not
,
that
they
may
bee
that
which
they
were
,
for
then
the
bread
ought
to
remaine
indeede
;
but
that
they
may
stil
be
which
were
before
,
that
is
,
that
they
bee
not
annihilated
,
but
abide
still
,
though
changed
.
To
this
answere
of
our
Iesuite
I
say
first
,
that
Saint
Ambrose
meaneth
no
other
thing
,
then
did
Saint
Aust●n
,
when
he
called
baptisme
the
sacrament
of
faith
.
For
the
omnipotencie
of
Christs
word
,
is
required
of
them
both
in
both
sacraments
.
And
as
the
water
is
changed
into
another
thing
,
that
is
,
to
be
a
sacrament
and
●ea●e
of
Gods
fauor
,
which
before
was
but
common
water
:
euen
so
bread
is
chaunged
into
another
thing
,
that
is
,
to
be
the
sacrament
of
Christs
body
,
which
was
before
but
common
bread
.
I
say
secondly
,
that
as
a
married
man
is
by
matrimonie
cha●ged
into
another
thing
,
Matth.
19
6.
touching
matrimonie
,
Christ
himselfe
telleth
vs
,
that
it
is
an
indissoluble
band
.
Touching
the
persons
themselues
,
experience
telleth
vs
,
that
they
are
still
as
tru●ly
men
as
they
were
before
;
and
consequently
,
the
word
(
aliud
)
may
as
well
signifie
an
accidentall
alteration
,
as
an
essentiall
transmutation
.
I
say
fourthly
,
that
euerie
thing
is
truely
denominate
of
it
essentiall
forme
;
and
therefore
if
the
substance
and
essentiall
partes
of
bread
and
wine
bee
cleane
gone
,
and
the
externall
accidents
thereof
onely
remaine
,
(
as
Bellarmine
woulde
gladly
glosse
Saint
Ambrose
;
then
doubtlesse
may
wee
truely
say
,
that
they
are
gone
which
were
before
,
not
that
they
still
remaine
;
vnlesse
perhappes
the
papists
will
say
,
that
the
horse
remaineth
,
when
nothing
is
left
but
his
skin
:
and
that
a
man
liueth
after
he
be
dead
.
For
in
both
more
remaineth
,
then
of
their
wine
and
bread
.
I
say
fiftly
,
that
by
Bellarmines
answere
,
if
himselfe
were
changed
into
the
essentiall
nature
of
an
asse
,
and
kept
still
the
externall
figure
of
a
man
;
yet
shoulde
hee
still
be
as
truely
Bellarmine
,
as
he
was
before
;
A
rare
prerogatiue
of
Iesuites
.
and
so
Iesuits
may
be
both
Asses
and
men
at
once
:
a
priuiledge
granted
to
all
others
of
their
crew
.
The
first
obiection
S.
Austen
alluding
to
the
facts
and
wordes
of
Dauid
,
August
.
in
Psa.
3●
▪
conc.
1.
by
which
Christ
was
prefigured
,
writeth
in
this
maner
:
Manibus
aliorum
potest
portar●
homo
,
manibus
suis
nemo
portatur
:
quomodo
intelligatur
in
ipso
Dauid
secundum
literam
non
inuenimus
,
in
Christo
autem
inuenimus
.
Ferebatur
enim
Christus
in
manib●su●s
,
quando
commendans
ipsum
corpus
suum
ait
.
Hoc
est
corpus
meum
Ferebat
enim
illud
corpus
in
manibus
suis
;
ipsa
est
humilitas
Dom.
nostri
Iesu
Christi
.
A
man
may
bee
carried
in
the
hands
of
others
;
but
no
man
is
carried
in
his
own
hands
.
How
this
may
be
vnderstoode
in
Dauid
literally
we
doe
not
finde
,
but
in
Christ
wee
doe
it
finde
.
For
Christ
was
borne
in
his
owne
hands
,
when
he
commended
his
owne
bodie
,
and
saide
:
This
is
my
body
.
For
he
helde
that
body
in
his
handes
;
such
is
the
humilitie
of
our
Lord
Iesus
Christ
.
Thus
saith
Saint
Austen
.
By
whose
words
it
is
euident
,
that
that
which
Christ
at
his
last
supper
gaue
to
his
disciples
,
was
his
true
,
reall
,
&
naturall
body
,
euen
that
which
was
borne
of
the
virgin
Mary
.
For
first
,
he
telleth
vs
that
Christ
did
that
which
Dauid
could
not
do
;
to
wit
,
that
he
did
beare
himselfe
in
his
own
hands
.
Secondly
he
saith
,
that
this
was
done
literally
,
euen
as
the
words
do
sound
.
Thirdly
,
he
commendeth
Christs
great
humility
in
that
fact
.
Now
it
is
cleare
,
that
if
this
could
be
vnderstood
figuratiuely
it
might
be
well
verified
in
Dauid
:
for
Dauid
might
haue
born
the
picture
,
figure
,
or
image
,
of
his
owne
body
in
his
hands
:
yea
,
this
he
might
haue
done
literally
,
&
haue
shewed
no
humilitie
therin
.
But
Christ
did
so
beare
himselfe
in
his
owne
hands
(
saith
saint
Austen
,
)
as
no
man
can
do
the
like
.
This
reason
is
inuincible
,
all
protestants
in
the
world
cannot
answere
the
same
.
The
answere
.
I
say
first
,
that
this
reason
seemeth
indeede
to
be
inuincible
,
and
so
my selfe
haue
sometime
thought
.
I
say
secondly
,
that
if
S.
Austen
should
so
meane
,
as
you
gather
of
these
words
;
he
should
contradict
himself
in
many
other
places
,
as
is
already
proued
;
and
consequently
,
his
authoritie
should
be
of
no
force
in
this
behalfe
.
I
say
thirdly
,
that
Saint
Austen
doth
a
little
after
expound
his
owne
meaning
,
in
these
expresse
words
.
Et
ferebatur
in
manibus
suis.
August
.
in
psal
33
conc.
2.
Quomodo
ferebatur
in
manibus
suis
?
quia
cum
commendaret
ipsum
corpus
suum
&
sanguinem
suum
▪
accepit
in
manus
suas
quod
〈◊〉
fideles
,
&
ipse
se
portabat
quodammodo
cùm
diceret
,
hoc
est
corpus
meum
And
he
was
borne
in
his
hands
.
How
was
he
borne
in
his
hands
?
because
when
he
commended
his
owne
body
and
his
blood
,
hee
tooke
into
his
hands
that
the
faithful
know
,
Note
well
the
word
Quodammodo
.
and
he
bare
himselfe
after
a
sort
when
he
saide
,
This
is
my
body
.
Where
I
wish
the
Reader
to
marke
well
the
worde
(
quadammodo
,
after
a
sorte
:
)
for
Christ
had
his
true
,
reall
,
and
natural
bodie
,
in
his
handes
after
a
sort
,
that
is
,
sacramentally
;
when
he
said
,
This
is
my
body
.
He
had
his
〈◊〉
body
in
his
hands
,
but
it
was
after
a
sort
,
not
simplie
:
but
sacramentally
,
not
naturally
:
but
mystically
,
not
carnally
.
I
say
fourthly
,
that
neither
Dauid
,
nor
any
other
creature
,
coulde
haue
borne
himselfe
after
this
sort
in
his
owne
hands
.
For
,
(
as
Aquinas
,
Victoria
,
Antoninus
,
Couarruuias
,
Bellarminus
,
and
all
learned
papists
grant
,
)
no
mortall
man
can
institute
any
sacrament
,
Note
wel
what
〈◊〉
said
.
and
so
no
mortal
man
being
pure
man
,
could
sacramentally
beare
himselfe
in
his
owne
hands
.
I
say
fiftly
,
that
greater
humilitie
coulde
not
be
,
then
that
the
Lord
of
glorie
should
offer
himselfe
on
the
crosse
,
so
to
appease
Gods
wrath
and
to
make
attonement
for
our
sins
,
and
withall
shoulde
giue
vs
the
sacrament
of
his
body
&
bloud
,
as
a
seale
of
our
reconciliation
,
and
of
his
beneuolence
towards
vs
.
All
this
discourse
S.
Austen
confirmeth
in
another
place
,
where
he
hath
these
words
:
Aug.
in
psalm
.
98.
&
habetur
de
consecr.
dist.
●
▪
lib.
prim
.
Non
hoc
corpus
quod
videtis
manducaturi
estis
,
&
bibituri
illum
sanguinem
quem
effusuri
sunt
qui
me
●rucifigent
Sacramentum
aliquod
vobis
commendaui
,
spiritualiter
intellectum
viuificat
vos
.
Yee
shall
not
eate
this
body
that
ye
see
,
and
drinke
that
blood
which
they
shal
shed
,
that
will
crucifie
me
.
I
haue
commended
a
sacrament
to
you
,
which
being
vnderstood
spiritually
doth
quicken
you
.
The
second
obiect●on
.
S.
Cyprian
doth
prooue
this
veritie
,
in
most
plaine
and
manifest
tearmes
.
Thus
doeth
he
write
:
Panis
iste
quem
Dominus
discipulis
porrigebat
non
effigie
,
sed
natura
mutatus
,
omnipotentia
verbi
factus
est
caro
.
The
bread
which
our
Lord
did
reach
to
his
disciples
,
being
changed
not
in
shape
but
in
nature
,
became
flesh
by
the
omnipotencie
of
the
word
.
Lo
,
bread
was
changed
not
in
shape
or
figure
,
which
our
sense
telleth
vs
to
be
so
:
but
in
nature
or
substance
,
as
the
catholike
church
teacheth
vs
.
And
how
is
it
changed
?
euen
into
flesh
;
and
yet
wil
not
you
haue
Christ
to
be
present
,
in
flesh
,
bloud
,
and
bone
.
But
if
it
were
otherwise
,
the
omnipotent
power
of
Gods
word
shoulde
be
needelesse
:
which
yet
Saint
Cyprian
saieth
,
Cypr.
de
〈◊〉
Domini
.
is
it
that
worketh
this
mightie
change
.
If
yee
yeeld
not
to
this
testimonie
,
ye
shew
your selfe
to
be
obstinate
.
The
answere
I
say
first
,
that
the
grosse
and
carnal
sense
of
these
words
,
did
wonderfully
seduce
my selfe
when
the
time
was
.
I
say
secondly
,
that
if
Saint
Cyprian
meant
as
you
woulde
haue
him
,
hee
should
bee
contrarie
to
himselfe
.
For
hee
affirmeth
it
to
be
true
wine
,
which
Christ
gaue
to
his
Apostles
.
I
haue
already
alleaged
his
expresse
words
,
peruse
them
and
marke
them
well
.
I
say
thirdly
,
that
S.
Cyprian
can
neuer
bee
more
truely
expounded
,
then
when
his
owne
meaning
in
one
place
,
is
gathered
out
of
his
owne
words
in
another
place
.
That
therefore
all
his
words
may
be
consonant
one
to
another
,
we
must
ioine
antecedent
to
consequent
,
former
to
latter
,
and
one
place
to
another
.
This
done
,
wee
shal
finde
with
facilitie
,
that
hee
speaketh
onely
of
sacramentall
alteration
:
and
that
by
the
word
(
nature
)
hee
meaneth
natural
properties
.
Yea
euen
so
do
the
papists
interprete
the
same
word
in
their
Gelasius
,
concerning
this
question
nowe
in
hand
.
Thus
doeth
Saint
Cyprian
say
immediately
after
the
other
wordes
:
Cypr.
de
coena
Domini
.
Et
sicut
in
persona
Christi
humanitas
videbatur
,
&
latebat
diuinitas
;
ita
sacramento
visibili
ineffabiliter
diuina
se
infudit
essentia
.
Infrà
:
Nostra
vero
&
ipsius
coniunctio
nec
miscet
personas
,
nec
vnit
substantias
;
sed
affectus
consociat
,
&
confoederat
voluntates
.
Iterum
:
&
sicut
panis
communis
quem
quotidie
edimus
,
vita
est
corporis
:
ita
panis
iste
supersubstantialis
vita
est
animae
,
&
sanitas
mentis
.
Panem
Angelorum
sub
sacramento
manducamus
in
t●rris
;
eundem
sine
sacramento
manifestiùs
edemus
in
coelis
,
non
ministerio
corporali
.
And
as
the
humanitie
was
seene
in
the
person
of
Christ
,
and
the
diuinitie
hidden
;
euen
so
hath
the
diuine
essence
powred
out
it selfe
vnspeakeably
,
in
the
visible
sacrament
.
For
both
ours
and
his
coniunction
neither
mingleth
persons
,
nor
yet
vniteth
substances
;
but
procureth
fellowship
in
affection
,
and
agreement
in
willes
.
And
as
the
common
bread
which
wee
eate
daily
,
is
the
life
of
the
body
:
so
is
this
supersubstantiall
bread
the
life
of
the
soule
,
and
the
health
of
the
minde
.
We
eate
here
on
earth
Angel-foode
vnder
the
sacrament
;
but
wee
shall
eate
the
same
more
clearely
without
the
sacrament
in
heauen
,
and
that
without
help
of
the
body
.
Out
of
these
wordes
I
note
first
,
that
Christs
diuinitie
is
after
an
vnspeakeable
manner
in
the
sacrament
,
but
so
is
no●
his
bodie
or
humanitie
:
and
consequently
,
that
Christ
is
not
there
,
in
inuisible
carnall
presence
.
I
note
secondly
,
that
this
sacramentall
vnion
doth
not
vnite
substances
,
but
affections
and
willes
;
and
yet
should
our
bodies
be
vnited
,
if
we
receiued
Christ
corpo●●lly
into
our
bellies
.
But
as
the
same
Cyprian
saith
a
〈…〉
;
Recipitur
non
includitur
,
He
is
receiued
,
but
not
shut
vp
in
the
sacrament
▪
I
note
thirdly
,
that
this
bread
is
spirituall
,
not
corporall
;
the
bread
of
the
soule
,
not
of
the
bodie
.
I
note
fourthly
,
that
we
eate
Angell-foode
here
on
earth
,
in
the
sacrament
,
and
that
we
shall
eate
the
verie
same
in
heauen
without
the
sacrament
.
Which
assertion
vttered
by
holy
Cyprian
,
sheweth
his
catholique
christian
meaning
so
plainly
,
as
all
Papistes
may
be
ashamed
hencefoorth
to
alleadge
him
,
for
their
late
inuented
carnall
presence
.
In
heauen
there
is
neither
accident
without
subiect
,
nor
sacrament
administred
,
nor
yet
any
corporall
eating
and
drinking
there
vsed
.
Angels
foode
is
spirituall
,
not
carnall
;
celestiall
,
not
terrestriall
;
eternall
,
not
corporall
:
Angels
neither
eate
by
dint
of
tooth
,
nor
by
morsels
in
the
mouth
.
Their
nature
is
not
capable
of
anie
such
actions
.
Since
therefore
our
sacramentall
meate
,
is
the
same
that
Angels
now
eate
,
and
the
same
that
our selues
shall
eate
in
heauen
,
where
all
corporall
,
carnall
and
fleshy
eating
ceaseth
:
it
foloweth
of
necessitie
,
that
it
is
meere
spirituall
;
not
corporall
,
fleshy
or
carnall
.
The
reply
.
He
saith
,
that
the
bread
is
made
flesh
by
the
omnipotencie
of
Gods
word
,
to
shew
the
vnspeakeable
transmutation
.
Therefore
so
soone
as
Gods
worde
is
spoken
by
the
priest
,
it
is
no
more
bread
,
but
flesh
indeede
.
The
answere
.
I
say
first
,
as
I
said
not
long
before
;
that
it
passeth
the
force
of
any
power
vpon
earth
,
to
make
common
bread
a
sacrament
.
I
say
secondly
,
that
the
alteration
is
vnspeakeable
,
when
the
diuine
power
of
Christ
doth
infuse
it selfe
into
the
hearts
of
the
faithful
by
the
visible
sacrament
,
as
by
his
ordinarie
organ
and
instrument
,
and
then
and
there
worketh
the
diuine
effectes
signified
by
the
sacrament
.
I
say
thirdly
,
that
whosoeuer
wil
peruse
the
whole
treatise
of
Saint
Cyprian
De
coena
Domini
,
and
doe
it
seriously
with
iudgement
and
christian
zeale
,
that
man
shal
doubtlesse
finde
his
meaning
,
to
bee
as
I
haue
saide
.
For
in
an
other
place
thereof
he
hath
these
words
:
Ideò
ex
consueto
rerum
effectu
fidei
nostrae
adiuta
infirmitas
,
sensibili
argumento
edocta
est
visibilibus
sacramentis
inesse
vitae
aternae
effectum
,
&
non
tam
corporali
quàm
spirituali
transitione
Christo
nos
vniri
.
Therefore
the
infirmitie
of
our
faith
being
holpen
by
the
accustomed
effect
of
things
,
is
caught
by
a
sensible
argument
,
that
the
effect
of
eternal
life
is
in
the
visible
sacraments
,
and
that
we
are
vnited
to
Christ
,
not
so
by
corporal
as
by
spiritual
transmutation
.
And
in
the
very
ende
of
the
tract
he
concludeth
in
this
manner
:
Haec
quoties
agimus
,
non
dentes
ad
mordendum
acuimus
sed
fide
sincerâ
panem
sanctum
frangimus
&
partimur
dum
quod
diuinum
&
quod
humanum
est
,
distinguimus
&
separamus
,
itémque
simul
separata
iungentes
,
vnum
deum
&
hominem
fatemur
.
Sed
&
nos
ipsi
corpus
eius
effecti
,
sacramento
&
re
sacramenti
capiti
nostro
connectimur
,
&
vnimur
singuli
alter
alterius
membra
,
ministerium
dilectionis
pro
inuicem
exhibentes
,
communicamus
charitate
,
participamus
sollicitudine
,
eundem
cibum
manducantes
,
&
eundem
potum
bibentes
,
qui
depetra
spiritali
profluit
&
emanat
,
qui
cibus
&
potus
est
dominus
noster
Iesus
Christus
.
So
often
as
we
doe
these
things
,
we
doe
not
whet
our
teeth
to
eate
,
but
we
breake
and
diuide
the
sanctified
bread
with
a
sincere
faith
,
while
wee
distinguish
and
separate
what
is
diuine
and
what
humane
;
and
also
ioyning
the
same
things
separated
together
,
confesse
one
God
and
man
.
Our selues
also
being
made
his
body
,
are
knit
to
our
head
by
the
sacrament
and
vertue
thereof
,
and
are
vnited
particularly
one
an
others
members
,
exhibiting
the
ministerie
of
loue
one
for
another
;
we
communicate
in
charitie
,
we
participate
in
solicitude
,
we
eate
the
same
meate
and
drinke
the
same
drinke
,
which
floweth
and
runneth
out
of
the
spiritual
rocke
,
which
meate
and
drinke
is
our
Lord
Iesus
Christ
.
Out
of
these
wordes
I
note
first
,
that
Christ
is
truely
present
in
the
eucharist
,
but
yet
after
a
spiritual
sort
,
and
not
corporall
.
I
note
secondly
,
that
we
are
vnited
to
Christ
spiritually
by
meanes
of
the
sacrament
,
but
not
corporally
.
For
as
wee
receiue
Christ
in
the
sacrament
,
so
are
wee
vnited
to
Christ
i●
the
same
,
as
by
an
ordinary
instrument
vnder
him
.
I
note
thirdly
,
that
after
sanctification
it
is
bread
still
as
before
,
and
is
broken
and
deuided
:
none
of
which
can
agree
indeede
with
Christs
corporall
presence
.
I
note
fourthly
,
that
we
eate
not
Christ
with
mouth
and
tooth
,
but
with
a
true
christian
faith
.
I
note
fiftly
,
that
the
true
and
sincere
faith
,
by
which
we
must
eate
the
Eucharist
,
is
to
distinguish
in
Christ
the
humanitie
from
the
diuinitie
,
and
to
ioyne
the
same
againe
,
confessing
one
Christ
to
be
true
God
and
true
man
.
I
note
sixtly
,
that
as
we
eate
Christ
in
the
Sacrament
,
so
are
we
made
one
anothers
members
:
which
can
not
be
otherwise
vnderstoode
,
then
in
a
mysticall
maner
.
I
note
seuenthly
,
that
our
sacramentall
meate
and
drinke
is
spirituall
,
which
floweth
out
from
the
spirituall
rocke
Christ
Iesus
.
For
if
the
rocke
be
spirituall
whereof
we
drinke
,
then
doubtles
the
drinke
it selfe
can
not
be
corporall
,
because
as
all
Philosophers
graunt
,
and
as
right
reason
prescribeth
,
qualis
causa
talis
effectus
,
the
effect
is
of
like
condition
with
the
cause
:
neither
can
a
corporall
cause
bring
foorth
a
spirituall
effect
,
nor
a
spirituall
cause
a
corporall
effect
:
whereupon
ariseth
a
great
question
among
the
Schoolemen
,
how
hell
fire
can
be
materiall
,
since
a
body
can
haue
no
action
into
a
spirit
.
The
3.
obiection
.
Saint
Chrysostome
hath
these
wordes
;
Quod
est
in
calice
,
Chrysost.
in
cap.
10.
cor.
1.
hom.
24.
in
initio
.
id
est
,
quod
à
latere
fluxit
,
&
illius
sumus
participes
.
That
which
is
in
the
cuppe
,
is
the
same
that
flowed
out
of
his
side
,
and
wee
are
partakers
thereof
.
But
doubtlesse
no
christian
can
or
will
denie
,
that
to
be
Christs
true
bloud
indeede
,
which
issued
out
of
his
side
vppon
the
crosse
:
therefore
the
same
must
be
granted
,
to
be
vnder
the
forme
of
wine
in
the
masse
.
The
answer
.
I
say
first
,
that
I
graunt
Christes
true
body
and
his
true
bloud
to
be
in
the
eucharist
,
but
not
vnder
accidents
without
subiects
;
nor
corporally
,
and
carnally
,
but
in
a
diuine
,
spirituall
,
and
mysticall
sort
.
Neither
doth
saint
Chrysostome
,
S.
Cyprian
,
saint
Austen
,
or
anie
other
ancient
father
,
speake
one
word
of
your
carnall
reall
presence
,
or
once
name
your
accidents
without
subiects
.
No
,
they
teach
no
other
doctrine
,
then
that
which
I
willingly
imbrace
.
Now
that
Saint
Chrysostome
speaketh
of
a
mysticall
presence
,
his
owne
wordes
following
within
a
few
lines
,
shall
witnesse
the
same
with
me
.
Chrysost.
vbi
sup.
Thus
he
saith
:
Et
propter
te
frangi
sustinet
,
vt
omnes
satiet
;
And
he
suffereth
to
be
broken
for
thee
,
that
he
may
satiate
all
.
Thus
saith
this
holy
father
.
By
whose
words
it
is
cleare
,
that
hee
meaneth
Christ
to
be
no
otherwise
present
,
then
he
affirmeth
him
to
be
broken
.
And
if
any
papist
wil
say
,
that
Christs
bones
are
otherwise
broken
then
in
a
mysterie
;
then
must
the
same
papist
tell
me
,
howe
Christs
body
can
be
glorious
and
not
mortall
:
Rom.
6
9.
1.
Cor.
15.
verse
53
,
42.
then
must
be
tell
me
,
how
it
chauceth
,
that
I
can
not
feele
and
see
Christs
bones
and
flesh
.
For
so
Christ
prooued
the
veritie
of
his
body
to
his
disciples
;
Handle
me
(
saith
Christ
)
and
see
:
Luc.
24.39
.
for
a
spirite
hath
not
flesh
and
bones
,
as
ye
see
me
haue
.
Then
must
he
tel
me
,
to
what
end
he
sent
the
comforter
in
his
steede
,
Ioan.
16.7
.
if
himselfe
be
still
on
earth
among
vs
.
For
himselfe
saith
:
If
I
goe
not
away
,
the
comforter
will
not
come
vnto
you
:
but
if
I
depart
,
I
wil
send
him
to
you
.
Matt.
26.11
.
Then
must
he
tell
me
,
how
Christ
is
not
alwaies
with
vs
,
since
as
they
say
,
their
round
cakes
do
neuer
want
him
.
For
himselfe
saith
:
Yee
haue
the
poore
alwaies
with
you
,
but
mee
shall
ye
not
haue
alwaies
.
Then
must
hee
tell
me
,
howe
accidents
can
be
without
a
subiect
,
August
.
ad
Da●d
.
epist.
57.
since
S.
Austen
saith
,
that
if
qualities
be
taken
from
the
bodies
,
they
loose
their
being
.
Then
must
he
tel
me
what
scripture
saith
,
that
Christs
body
which
was
visible
before
his
ascension
,
Act.
1.9
,
11.
Act.
3.21
.
visible
in
his
ascension
,
and
shal
continue
visible
in
heauen
till
his
second
aduent
;
is
for
all
that
daily
and
hourely
in
infinite
popish
cakes
;
and
after
an
inuisible
and
insensible
maner
:
then
must
he
tel
me
,
how
Christs
bodie
being
like
to
ours
in
all
things
,
Hebr.
2
.
1●
.
Hebr.
4.15
.
1.
Pet.
2.
sinne
excepted
,
can
neuerthelesse
be
in
many
places
at
once
:
then
must
hee
tell
me
,
how
Christs
body
is
not
a
phantasticall
body
,
as
Marcion
and
the
Manichees
held
:
for
Saint
Austen
saith
,
that
Christs
true
body
can
be
but
in
some
one
place
of
heauen
;
August
.
epist.
ad
Dardan
.
in
fine
.
Vbi
(
inquit
)
totum
praesentem
esse
non
dubites
tanquam
deum
,
&
in
eodem
templo
Dei
esse
tanquam
inhabitantem
Deum
,
&
in
loco
aliquo
coeli
propter
veri
corporis
modum
.
Thou
must
not
doubt
(
saith
saint
Austen
)
that
Christ
is
wholie
present
euerie
where
as
God
,
and
in
the
same
temple
of
God
as
God
inhabiting
it
,
and
in
some
one
place
of
heauen
for
the
maner
of
a
true
body
.
Lo
,
this
graue
father
telleth
vs
,
that
Christ
as
god
is
euery
where
;
but
in
respect
of
his
true
body
,
he
is
only
in
heauen
,
and
in
some
certaine
place
of
heauen
:
Only
in
heauen
,
Act.
3.21
.
A
true
body
cannot
be
in
many
places
at
once
.
because
the
scripture
sayth
,
that
he
shal
be
there
till
the
worlds
end
:
in
some
certaine
place
of
heauen
,
to
declare
the
nature
and
veritie
of
a
true
body
.
So
then
,
if
he
were
present
as
the
papists
would
haue
him
,
his
body
shuld
loose
the
nature
&
veritie
,
of
a
true
body
indeede
.
I
say
secondly
,
that
Saint
Chrysostome
expoundeth
his
owne
meaning
most
plainely
,
Chrysost.
vbi
sup.
when
hee
saith
that
Christ
in
his
last
supper
,
gaue
the
fruit
of
the
vine
to
his
disciples
.
His
words
are
before
alleaged
,
and
are
flat
contrarie
to
these
other
heere
obiected
,
vnlesse
they
be
glossed
as
I
say
.
The
replie
.
Saint
Chrysostome
in
an
other
place
confuteth
your
sophisticall
answers
,
and
deliuereth
his
meaning
in
so
plaine
tearmes
,
as
no
deniall
can
be
made
thereof
.
These
are
his
words
;
Chrysost.
hom.
83.
in
Mat.
Non
enim
sufficit
ipsi
hominem
fieri
flagellis
interim
caedi
;
sed
nos
secum
in
vnam
(
vt
ita
dicam
)
massam
reducit
,
neque
id
fide
solum
,
sed
reipsa
nos
corpus
suum
efficit
.
For
it
is
not
inough
for
him
to
become
man
,
and
in
the
meane
time
to
be
whipped
&
scourged
:
Note
well
the
answere
to
this
obiection
.
but
hee
doth
as
it
were
moulde
vs
into
the
same
lumpe
with
himselfe
;
neither
is
this
done
by
faith
onely
,
but
hee
maketh
vs
his
owne
body
indeede
.
Lo
,
there
is
a
further
kinde
of
eating
,
then
by
faith
onely
;
we
are
made
his
body
really
,
and
not
onely
by
faith
.
And
Saint
Hilary
saith
the
very
same
in
effect
.
These
are
his
words
:
Hilar.
in
8.
libr.
de
Trinit.
p.
141.
De
veritate
carnis
&
sanguinis
non
relictus
est
ambigendi
locus
:
nunc
enim
&
ipsius
domini
professione
,
&
fide
nostra
verè
caro
est
,
&
verè
sanguis
est
.
Concerning
the
veritie
of
his
flesh
and
bloud
,
there
is
no
place
left
to
stand
in
doubt
:
for
now
as
well
by
Gods
attestation
,
as
by
our
owne
faith
,
he
is
flesh
indeede
and
bloud
indeede
.
The
answere
.
I
say
first
,
that
I
do
not
denie
Christs
true
and
real
flesh
and
bloud
to
be
in
the
Eucharist
;
but
I
deny
it
to
bee
there
in
a
fleshy
,
corporall
,
carnall
,
and
sensible
manner
.
In
the
latter
of
which
twaine
,
I
onely
dissent
from
you
,
and
your
late
councell
of
Trent
.
Concil.
Trident.
Sect.
13.
cap.
1.
I
say
secondly
,
that
neither
S.
Hilary
,
nor
yet
S.
Chrysostome
affirmeth
,
Christes
fleshe
to
be
present
otherwise
then
I
graunt
.
Touching
S.
Hilary
,
hee
hath
these
wordes
a
little
before
;
Nos
verè
sub
mysterio
carnem
corporis
sui
sumimus
,
&
per
hoc
vnum
erimus
.
Wee
truely
receiue
the
flesh
of
his
body
,
(
yet
not
really
or
corporally
,
but
)
in
a
mysterie
,
and
by
this
wee
shal
be
one
.
Loe
,
though
we
receiue
Christes
flesh
truely
,
as
I
graunt
;
yet
is
it
in
a
mysterie
,
not
carnally
or
corporally
,
as
the
papistes
hold
.
Againe
,
S.
Hilary
saith
,
we
are
made
one
by
it
;
and
yet
is
it
cleere
,
that
our
vnitie
is
no
other
then
mysticall
:
the
papistes
agree
thereunto
,
it
cannot
be
denied
.
I
say
thirdly
,
that
to
eate
a
thing
really
,
is
not
to
keepe
it
a
while
in
our
mouth
vnconsumed
,
and
then
to
put
it
out
againe
,
as
euery
childe
can
discerne
;
and
yet
is
this
your
carnall
and
reall
eating
of
Christes
body
,
ye
can
it
not
denie
.
For
yee
say
,
that
his
body
is
hidden
vnder
the
accidentes
of
bread
,
and
is
only
so
long
in
your
mouthes
,
as
the
accidents
be
vnconsumed
and
not
eaten
vp
.
That
done
,
Christ
is
by
and
by
gone
from
you
.
His
body
so
loatheth
your
bellies
;
that
it
wil
by
no
means
come
in
them
,
or
tarrie
longer
with
you
,
then
the
accidentes
do
remaine
.
And
when
it
is
freed
from
those
accidentes
,
neither
doth
any
see
it
come
out
,
neither
can
your selues
tell
whither
it
is
gone
.
But
the
priest
by
speaking
foure
wordes
,
can
bring
it
againe
into
his
fist
with
a
becke
.
Now
I
would
learne
of
some
skilfull
papist
,
to
what
end
so
manie
miracles
are
feined
in
your
consecration
.
Is
it
to
possesse
Christes
bodie
?
But
alas
,
it
is
no
sooner
come
then
gone
againe
.
Is
it
that
Christ
may
dwell
with
you
?
but
alas
,
he
wil
not
stay
.
Is
it
because
you
are
delighted
with
his
presence
.
Alas
it
seemeth
not
;
for
then
the
ordinary
meane
were
this
,
to
keep
your
accidents
long
vndigested
.
And
yet
are
ye
so
weary
of
keeping
them
,
&
so
greedie
of
your
dinners
;
Ioh.
6.56
.
as
I
neuer
heard
of
any
,
that
kept
them
in
his
mouth
till
supper
.
Christ
saith
,
that
he
will
dwell
with
him
that
eateth
his
flesh
;
but
that
guest
cannot
truely
be
said
to
dwell
with
one
,
that
is
gone
before
dinner
.
I
say
fourthly
,
that
it
is
true
which
S.
Chrysostome
saith
;
to
wit
,
that
we
are
indeed
made
Christes
body
,
yet
that
is
not
done
really
or
corporallie
,
but
in
a
spirituall
and
diuine
sort
.
And
because
none
can
expound
S.
Chrysostome
better
then
himselfe
:
let
vs
seriously
examine
his
owne
interpretation
.
These
are
his
wordes
a
little
before
,
from
whence
this
obiection
is
taken
:
Chrysost.
hom
83
in
Mat.
Quontam
ergo
ille
dixit
,
hoc
est
corpus
meum
,
nullae
teneamur
ambiguitate
,
sed
credamus
&
oculis
intellectus
id
perspiciamus
.
Nihil
enim
,
ensibile
traditum
nobis
a
Christo
,
sed
rebus
sensibilibus
:
omnia
verò
quae
tradidit
insensibilia
sunt
Sic
&
in
baptismo
,
per
aquam
,
quae
re
,
sensib●lis
est
donum
illud
conceditur
;
quod
autem
in
ea
conficitur
,
regeneratio
scilicet
ac
renouatio
,
intelligibile
quiddam
est
Nam
si
tu
incorporeus
esses
nudé
ipse
dona
incorporea
tradidisset
tibi
:
quontam
verò
corpori
coniuncta
est
anima
tua
in
sensibilibus
intelligenda
tibi
traduntur
▪
ô
quot
modò
dicunt
,
veblem
formam
&
speciem
eius
,
vellem
vestimenta
ipsa
vell●m
calciamenta
videre
.
Ipsum
igitur
vides
,
ipsum
tangis
ipsum
comedis
.
Vestimenta
eius
desideras
videre
;
ipse
verò
seipsam
tibi
tradidit
non
vt
videas
solum
,
verum
etiam
vt
tangas
,
&
in
te
habeas
.
Because
therefore
hee
said
;
this
is
my
body
,
let
vs
not
stand
in
doubt
,
but
let
vs
beleeue
and
behold
it
with
the
eies
of
our
vnderstanding
.
Behold
,
how
finely
and
euidently
.
S.
Chrysostome
doth
expound
himselfe
.
For
Christ
gaue
vs
no
sensible
thing
,
but
(
spirituall
things
)
with
sensible
thinges
;
and
all
thinges
that
he
gaue
vs
,
are
insensible
.
So
in
baptisme
,
by
the
water
,
which
is
a
sensible
thing
,
that
gift
is
giuen
;
but
that
that
is
done
in
the
water
,
to
wit
,
regeneration
and
renouation
,
is
a
certaine
intelligible
or
spirituall
thing
.
For
if
thou
were
incorporall
,
hee
would
haue
giuen
thee
incorporall
giftes
barely
,
(
and
not
hidden
;
)
but
because
thy
soule
is
coupled
with
thy
body
,
intelligible
thinges
are
giuen
thee
in
things
sensible
.
Oh
how
many
now
a
daies
say
?
I
woulde
see
his
forme
&
shape
,
I
would
see
his
garmentes
,
I
woulde
see
his
shooes
.
Thou
therefore
seest
him
,
thou
touchest
him
,
thou
eatest
him
.
Thou
desirest
to
see
his
garments
,
but
he
hath
giuen
himselfe
to
thee
;
not
that
thou
maiest
see
him
onelie
,
but
also
that
thou
maiest
touch
him
,
and
haue
him
within
thee
.
These
are
the
wordes
of
this
auncient
father
and
learned
writer
:
which
I
haue
cited
at
large
(
though
they
be
somewhat
tedious
,
)
because
they
are
able
to
confound
the
papistes
,
euen
in
this
argument
which
they
deeme
insoluble
,
when
due
application
shal
be
made
thereof
.
I
therfore
note
first
,
that
all
giftes
giuen
vs
by
Christ
in
his
sacramentes
,
are
spirituall
and
to
be
receiued
by
faith
.
I
note
secondly
,
that
though
the
thinges
giuen
vs
bee
insensible
,
yet
are
they
giuen
in
such
things
as
be
sensible
:
and
the
reason
hereof
is
,
because
our selues
are
sensible
.
I
note
thirdly
,
that
as
the
gift
in
baptisme
is
incorporall
,
and
spirituall
,
euen
so
is
the
gift
in
the
Eucharist
.
I
note
fourthly
,
that
Christ
is
so
present
,
as
he
is
seen
,
touched
,
and
possessed
:
but
the
papistes
neither
can
see
him
,
nor
touche
him
,
in
their
fondly
conceiued
reall
presence
.
S.
Chrysostome
therefore
speaking
of
that
kinde
of
presence
,
by
which
Christ
is
seene
and
touched
;
must
needes
vnderstand
that
spirituall
kinde
of
presence
,
which
we
defend
according
to
the
Scriptures
.
S.
Chrysostome
will
yet
tell
vs
his
meaning
more
plainly
,
if
it
possibly
can
be
done
.
Chrysost.
in
2.
ad
Tim
hom.
2.
in
fine
.
Thus
doth
hee
write
in
another
place
;
Quemadmodum
enim
verba
quae
locutus
est
Christus
,
eadem
sunt
que
sacerdotes
nunc
quoque
pronuntiant
;
ita
&
oblatio
eadem
est
,
eademque
baptismi
ratio
est
adeò
omnia
in
fide
consistunt
.
For
as
the
wordes
which
Christ
spake
,
are
the
same
which
priests
now
pronounce
,
euen
so
is
it
the
same
oblation
,
and
there
is
the
same
reason
of
baptisme
,
all
things
doe
so
depend
of
faith
.
Again
in
another
place
thus
;
Haec
omnia
carnalia
quae
mysticè
&
spiritualiter
intelligenda
sunt
.
Chrysost.
hom.
46.
in
Ioan.
Infrà
:
quid
est
carniliter
intelligere
?
simpliciter
vt
res
dicuntur
,
neque
aliud
quippiam
excogitare
.
Non
enim
ita
iudicanda
sunt
quae
videntur
,
sed
mysteria
omnia
interioribus
oculis
consideranda
,
hoc
est
spirituali●er
.
Al
these
things
are
carnall
,
which
must
be
vnderstood
mystically
and
spiritually
.
What
is
it
to
vnderstand
carnally
?
simply
,
as
the
things
are
spoken
,
neither
to
thinke
any
other
thing
.
For
they
must
not
so
be
iudged
which
are
seene
,
but
all
mysteries
must
be
considered
with
the
interiour
eyes
,
that
is
spiritually
.
S.
Bernard
though
hee
were
a
monke
and
liued
in
the
altitude
of
popery
,
yet
is
he
sincere
as
in
many
other
thinges
,
so
in
this
point
of
doctrine
.
Bernard
.
in
serm.
de
sancto
Mar●ino
.
These
are
his
wordes
:
Adest
enim
nobis
etiam
nunc
carnis
ipsius
vera
substantia
,
haud
dubium
sanè
quin
in
sacramento
.
Adsunt
reuelationes
,
sed
&
spiritu
&
virtute
.
Infrà
sed
quomodo
eum
etiam
nunc
habet
ecclesia
,
in
fide
&
sacramentis
.
For
the
true
substance
of
his
flesh
is
euen
now
present
with
vs
:
there
is
no
doubt
,
but
it
is
in
the
sacrament
.
We
haue
reuelations
present
,
but
in
spirit
and
verity
.
But
as
the
church
hath
him
euen
now
in
faith
and
sacramentes
.
Loe
,
we
haue
and
receiue
the
true
flesh
of
Christ
,
but
in
spirite
and
veritie
,
but
in
faith
and
sacramentes
.
This
assertion
of
their
owne
beloued
Bernard
,
is
doubtlesse
our
constant
doctrine
.
The
popish
approoued
glosse
,
teacheth
vs
the
same
doctrine
.
De
consecr.
dist.
2
cap.
vt
quid
.
in
glossa
.
For
these
are
the
expresse
words
therof
;
Coelesie
sacramentum
quod
est
in
altari
impropriè
dicitur
corpus
Christi
,
sicut
baptismus
improprie
dicitur
fides
Infrà
;
coeleste
Sacramentum
quod
verè
repraesentat
Christi
carnem
,
dicitur
corpus
Christi
sed
impropriè
;
vnde
dicitur
suo
modo
sed
non
rei
veritate
sed
significati
mysterio
,
vt
sit
sensus
:
vocatur
Christi
corpus
,
id
est
,
significatur
.
The
heauenly
sacrament
which
is
on
the
altar
,
is
called
vnproperly
the
body
of
Christ
,
as
baptisme
is
vnproperly
called
faith
.
The
heauenly
sacrament
which
truely
representeth
Christes
fleshe
,
is
called
the
body
of
Christ
,
but
improperly
.
Whereupon
he
saith
(
suo
modo
,
after
it
owne
maner
,
)
but
not
in
the
trueth
of
the
thing
,
but
in
the
mysterie
of
that
which
is
signified
;
that
this
be
the
sense
:
it
is
called
Christes
body
;
that
is
to
say
,
it
is
the
signe
of
Christes
body
.
The
4.
obiection
.
Christ
saith
plainly
,
this
is
my
body
;
and
not
,
this
is
a
signe
,
or
this
doth
signifie
my
body
.
Hee
meant
nothing
lesse
,
then
to
vse
tropes
and
figures
,
in
the
institution
of
this
holy
sacrament
.
The
answere
.
I
say
first
,
that
the
case
is
so
plaine
,
as
no
papist
in
Europe
can
deny
,
that
Christ
vsed
a
trope
or
figure
in
the
institution
of
this
sacrament
.
For
these
are
the
words
of
the
institution
;
Luc.
22.
v.
20.
This
cup
is
the
newe
testament
in
my
bloud
.
In
which
wordes
the
trope
or
figure
called
Metonymia
,
doth
twise
occurre
.
For
first
,
the
cup
doth
figuratiuely
signifie
,
the
liquour
in
the
cup.
Again
,
the
cup
is
called
the
testament
;
and
yet
it
is
but
the
figure
or
signe
of
the
testament
.
I
say
secondly
,
that
the
figure
(
Metonymie
,
)
is
very
frequent
.
in
the
holy
scripture
,
aswell
in
the
old
as
in
the
new
testament
.
In
the
old
testament
we
haue
these
examples
;
this
is
the
passeouer
.
Exod.
12.11
.
That
is
,
this
doth
signifie
the
passeouer
.
Againe
,
this
is
my
couenant
;
that
is
to
say
,
this
doth
signifie
my
couenant
;
or
,
this
is
a
signe
of
my
couenant
.
Gen.
17.10
.
Againe
,
the
7.
good
kine
are
7.
yeares
,
and
the
seuen
good
eares
are
seuen
yeares
.
Againe
,
the
the
seuen
thinne
and
euill
fauoured
kine
,
Gen.
41.
v.
26
,
27.
are
seuen
yeares
.
Againe
,
the
seuen
emptie
eares
,
blasted
with
the
East-wind
,
are
seuen
yeares
of
famine
.
In
all
which
places
,
the
figure
(
Metonymia
)
is
vsed
.
For
neither
the
kine
nor
the
eares
were
the
seeuen
yeares
,
as
euery
childe
knoweth
:
but
they
did
signifie
the
yeares
to
come
,
they
were
a
signe
and
figure
thereof
.
In
the
newe
testament
,
we
haue
these
examples
.
I
am
the
vine
.
Ioan.
15.
v.
1.
Ioan.
10.
v.
9.
Luc.
8.11
.
1.
Cor.
10.
v.
17.10
.
Againe
,
I
am
a
doore
.
Againe
,
My
father
is
an
husbandman
.
Againe
,
The
seed
is
the
word
of
God
.
Againe
,
We
that
are
manie
,
are
one
bread
.
Againe
,
The
rocke
was
Christ
.
Againe
,
Apoc.
5.5
.
The
lyon
which
is
of
the
tribe
of
Iuda
,
the
root
of
Dauid
,
hath
obteined
to
open
the
booke
.
In
which
places
,
Christ
neither
was
the
vine
,
nor
the
rocke
,
nor
the
lyon
:
neither
was
the
seed
the
word
of
God
,
neither
was
God
the
father
an
husbandman
,
neither
are
the
fathfull
one
bread
:
but
al
these
things
are
figuratiuely
spoken
,
by
the
vsuall
custome
of
the
holy
Scripture
.
I
say
thirdly
,
that
not
only
the
ancient
fathers
,
but
euen
the
papistes
also
haue
acknowledged
this
figure
:
their
words
and
testimonies
are
alreadie
cited
.
I
say
fourthly
,
that
the
verie
wordes
of
institution
are
figuratiue
:
which
thing
is
so
plaine
as
euerie
child
may
perceiue
the
same
.
Luc.
22.
v.
20.
For
thus
saith
S.
Luke
:
This
cup
is
the
newe
Testament
in
my
bloud
,
which
is
shed
for
you
.
Where
,
I
am
well
assured
,
euerie
papist
small
and
great
,
will
confesse
with
me
,
that
the
cup
by
the
figure
(
metonymia
,
)
is
taken
for
the
liquour
in
the
cup.
And
so
against
their
will
,
they
are
enforced
to
acknowledge
a
figure
,
euen
there
where
they
so
obstinately
denie
a
figure
.
The
fift
obiection
.
●sai
.
64.6
.
Al
our
righteousnes
is
as
filthie
clouts
:
and
so
no
oblation
that
is
ours
,
can
be
pure
.
Therefore
he
speaketh
of
Christs
body
offered
in
the
masse
,
which
is
a
pure
oblation
indeede
.
The
answere
.
I
answere
to
this
insoluble
so
supposed
argument
,
that
the
prophet
speaketh
of
the
sacrifice
of
prayer
and
thankesgiuing
.
And
I
prooue
it
by
the
flat
testimonies
of
the
holy
Fathers
.
Saint
Irenaeus
hath
these
wordes
;
Iren.
li.
4.
cap.
●●
In
omni
loco
incensum
offertur
nomini
meo
,
&
sacrificium
purum
.
Incensa
autem
Ioannes
in
Apocalypsi
,
orationes
esse
ait
sanctorum
.
Incense
is
offered
to
my
name
in
euery
place
,
and
a
pure
sacrifice
:
and
Saint
Iohn
in
the
Reuelation
saith
,
that
this
incense
is
the
prayers
of
the
Saints
.
Saint
Theodoretus
doeth
expound
this
place
after
the
same
maner
,
in
his
Commentaries
vpon
the
same
text
.
Theod.
in
1.
cap.
Malach.
Saint
Hierome
hath
these
wordes
;
Sed
thymiama
,
hoc
est
,
Hier.
in
hu●●
locum
.
sanctorum
orationes
Domino
offerendas
:
&
non
in
vna
orbis
prouincia
Iudaeâ
,
nec
in
vna
Iudaeae
vrbe
Hierusalem
,
sed
in
omni
loco
offerri
oblationem
.
But
incense
,
that
is
,
the
prayers
of
saints
must
be
offered
to
the
Lord
:
and
that
not
in
Iudea
one
onely
prouince
of
the
world
,
neither
in
Ierusalem
one
onlie
citie
thereof
,
but
in
euery
place
must
an
oblation
be
made
.
Now
where
it
is
said
,
that
al
our
actions
be
impure
and
polluted
:
I
answere
,
that
that
is
true
indeed
,
when
our
actions
be
examined
in
rigour
of
iustice
.
But
not
so
,
when
we
are
clad
with
the
righteousnesse
of
Christ
Iesus
,
and
haue
washed
our
sins
in
his
bloud
,
for
whose
sake
God
doth
not
impute
our
pollutitions
,
and
filth
vnto
vs
.
Not
so
,
when
God
dealeth
with
vs
according
to
mercie
.
Not
so
,
when
God
accepteth
our
sinfull
and
imperfect
acts
,
as
pure
,
iust
,
and
innocent
.
For
our
owne
vnworthienesse
,
Psal.
142.2
.
the
Prophet
desired
God
not
to
enter
into
iudgement
with
his
seruants
:
Rom.
8.1
.
but
for
Christs
righteousnesse
the
Apostle
pronounceth
vs
free
from
condemnation
.
For
though
our
sinnes
be
red
as
scarlet
,
Apoc.
21.
Apoc.
7.14
.
yet
so
soone
as
they
be
washed
in
the
bloud
of
the
immaculate
Lambe
,
they
become
(
by
acceptation
)
as
white
as
snow
.
Isa.
1.18
.
This
whole
discourse
Saint
Augustine
handleth
finely
,
in
these
golden
wordes
;
August
.
confess
.
lib.
9.
cap.
13.
Vae
etiam
laudabili
vitae
hominum
,
si
remota
misericordia
discutias
eam
.
Woe
euen
to
the
laudable
life
of
men
,
if
thou
examine
it
thy
mercie
set
a
part
.
And
in
this
sense
,
the
obiection
taketh
place
.
Neuertheles
,
god
of
his
great
mercie
,
doth
accept
our
works
as
iust
and
pure
,
through
faith
in
Christ
Iesus
our
sweet
redeemer
,
Rom.
8.1
.
Rom.
5.12
.
Cap.
4
verse
7.
Tit.
1.5
.
for
whose
sake
he
doth
not
impute
our
sins
to
vs
.
So
saith
the
Apostle
;
not
by
the
workes
of
righteousnesse
which
wee
haue
done
,
but
according
to
his
mercie
hath
he
saued
vs
,
by
the
washing
of
the
new
birth
,
&
the
renewing
of
the
holy
Ghost
.
So
saith
S.
Iohn
;
These
are
they
which
came
out
of
great
tribulation
,
and
haue
washed
their
long
robes
,
Apoc.
7.14
.
&
haue
made
them
white
in
the
bloud
of
the
lamb
,
through
the
merits
of
which
lambe
our
prayers
and
works
are
reputed
pure
.
Therefore
saith
Saint
Paul
,
I
will
therefore
that
the
men
pray
euery
where
,
lifting
vp
pure
hands
without
wrath
or
doubting
.
●
.
Timoth.
2.8
.
The
6.
obiection
.
If
the
words
of
consecration
be
trophicall
and
figuratiue
,
so
as
there
is
but
a
bare
signe
of
Christs
body
and
bloud
:
then
shall
our
sacraments
of
the
newe
Testament
,
bee
no
better
then
the
sacraments
of
the
old
.
The
answere
.
I
say
first
,
that
our
sacraments
excell
the
olde
sundry
waies
:
first
,
because
they
are
immutable
,
and
shall
not
bee
altered
till
the
worlds
end
.
Againe
,
because
they
represent
the
things
done
,
How
our
sacraments
doe
excel
the
old
.
which
by
the
olde
were
but
prefigured
to
be
done
.
Thirdly
,
because
they
are
more
manifest
,
and
so
doe
excite
our
faith
the
more
.
Fourthly
,
because
they
pertaine
to
all
nations
,
whereas
the
other
belonged
to
the
people
of
the
Iewes
onely
.
I
say
secondly
,
that
the
Papists
falsely
accuse
vs
,
when
they
say
,
that
we
make
the
holy
eucharist
,
a
bare
signe
of
Christs
body
and
bloud
.
For
we
grant
and
teach
,
that
together
with
the
sacramentall
bread
and
wine
,
wee
receiue
Christs
reall
body
and
blood
in
a
spirituall
manner
;
that
is
to
say
,
when
wee
receiue
these
sacraments
by
faith
,
then
Christs
spirit
dwelleth
in
vs
,
and
we
are
vnited
to
his
body
as
members
to
the
head
,
and
branches
to
the
vine
,
from
which
head
,
wee
continually
draw
nourishment
,
spirit
,
and
life
.
For
then
,
as
the
Apostle
writeth
,
The
seauenth
obiection
.
Hee
that
eateth
Christs
body
vnworthily
(
saith
S.
Paul
)
is
made
guiltie
of
Christs
body
:
The
answere
.
I
say
first
,
that
it
far
surmounteth
bakers
bread
,
as
is
more
then
once
concluded
sufficiently
.
I
say
secondly
,
that
it
is
no
absurdity
,
to
grant
a
man
to
be
guilty
of
that
euen
by
eating
,
wherof
he
eateth
not
at
all
:
at
least
wereof
he
eateth
not
in
such
maner
,
as
hee
is
gultie
by
his
eating
.
For
first
,
The
replie
.
〈◊〉
.
2.17
.
Adam
was
condemned
not
simply
for
eating
,
but
for
eating
with
disobedience
.
Ergo
the
case
is
not
like
.
The
answere
.
I
answer
,
that
euen
so
are
not
the
wicked
condemned
for
eating
the
sacrament
simply
,
The
seauenth
obiection
.
It
is
not
impossible
for
two
bodyes
to
be
in
one
place
at
once
,
Ergo
neither
is
it
impossible
for
Christs
bodie
to
bee
in
many
places
at
once
.
I
proue
it
,
because
there
is
the
same
difficulty
in
both
.
The
answere
.
I
grant
,
that
one
body
may
as
well
bee
in
many
places
at
once
,
as
diuers
bodyes
in
the
same
place
at
once
.
But
withall
,
I
affirme
them
both
to
be
impossible
.
The
first
replie
.
The
holy
Scripture
telleth
vs
,
that
all
things
are
possible
to
God
:
it
also
hath
discouered
the
possibilitie
of
this
particular
case
,
by
many
fold
examples
.
For
first
,
Christs
owne
glorified
bodie
,
Ioan.
20.19
.
Matth.
28.2
.
Matth.
19.24
,
25
26
August
.
epist.
3.
was
at
once
in
the
same
place
with
the
doores
.
Secondly
,
Christs
body
and
the
stone
of
the
sepulcher
,
were
both
in
the
same
place
at
one
time
.
Thirdly
,
God
can
bring
a
camel
through
a
needles
eie
,
euen
continuing
in
his
naturall
figure
&
quantitie
stil.
For
as
Christ
himselfe
saith
,
God
can
do
both
this
and
al
other
things
.
Fourthly
,
Christ
came
out
of
his
mothers
wombe
,
the
clausure
being
whole
and
not
stirred
;
for
so
saith
Saint
Austen
.
The
answere
.
I
say
first
,
that
god
can
do
much
more
then
mans
reason
can
conceiue
,
because
the
dulnesse
of
mans
vnderstanding
,
is
not
able
to
penetrate
the
bottomelesse
deepenesse
of
his
heauenly
wisedome
,
&
power
diuine
.
I
say
secondly
,
that
it
is
one
thing
to
speake
of
things
which
God
can
do
;
another
thing
to
speake
of
those
things
that
he
wil
do
.
For
we
are
assured
by
his
reuealed
will
,
that
as
God
can
do
al
things
which
he
wil
;
Things
vndo●ble
by
power
diuine
so
are
there
many
things
which
he
cannot
do
,
or
rather
which
he
wil
not
do
,
because
they
cannot
indeed
be
done
.
And
these
things
are
of
2.
sorts
:
the
one
sort
containeth
imperfection
,
the
other
implieth
contradiction
.
In
respect
of
the
former
,
he
cannot
do
these
things
.
First
,
he
cannot
make
another
God
:
secondly
,
he
cannot
make
himself
corruptible
:
thirdly
,
he
cannot
sin
.
In
respect
of
the
latter
,
he
cannot
do
these
things
.
First
,
god
cannot
make
time
past
,
not
to
be
past
:
secondly
,
God
cannot
make
a
blind
man
remaining
blind
,
to
haue
his
sight
:
thirdly
,
God
can
not
make
a
dead
man
remaining
dead
,
to
haue
his
life
.
Neuerthelesse
most
true
it
is
,
that
the
want
of
doing
these
and
the
like
things
▪
doth
not
argue
any
defect
in
god
who
is
omnipotent
,
but
imperfection
or
contradiction
in
the
things
that
should
be
done
.
I
say
thirdly
,
that
Christs
body
was
not
in
the
same
place
with
the
wood
;
I
say
fourthly
,
that
the
stone
gaue
place
to
Christs
body
,
and
that
done
returned
againe
to
the
former
place
;
Act.
12
7.
Exod.
14.32
.
Act.
12.10
.
like
as
Peters
chaines
fel
off
from
his
hands
,
as
the
red
sea
gaue
place
to
the
Israelites
,
and
as
the
iron
gate
opened
by
it
owne
accord
.
I
say
fiftly
,
that
touching
the
passage
of
the
Camel
,
many
things
may
be
said
:
First
,
Vide
Theoph.
in
hunc
locum
▪
that
by
the
word
(
Camel
)
is
vnderstoode
a
cable
rope
,
and
not
a
beast
;
because
the
Greeke
word
is
indifferent
to
them
both
.
Secondly
,
that
it
is
but
a
prouerbe
or
phrase
of
speech
,
signifing
how
hardly
rich
men
enter
into
heauen
.
Thirdly
,
that
God
can
dilate
the
eie
of
a
needle
so
,
as
a
Camel
may
passe
through
the
same
,
and
that
without
preiudice
to
the
naturall
quantitie
of
his
body
.
See
the
third
Paragraph
in
the
end
.
I
say
sixtly
,
that
Christs
body
came
not
out
of
his
mothers
wombe
,
the
clausure
being
whole
&
not
stirred
.
For
first
,
Luc.
2.23
.
exod.
13.2
.
num.
8.10
Christ
was
presented
to
the
Lorde
according
to
the
lawe
,
as
the
holy
gospel
doth
record
:
yet
the
law
required
such
presentation
only
of
them
,
which
opened
their
mothers
wombe
.
Secondly
,
Tertull.
testifieth
this
opening
of
the
blessed
virgins
wombe
.
These
are
his
wordes
:
Terull
.
libr.
de
carn.
Christ
in
sin
.
Haec
vulua
est
,
propter
quam
&
de
alijs
scriptum
est
:
Omne
masculinum
adaperiens
vuluam
sanctum
vocabitur
domino
.
Quis
vere
sanctus
,
quam
Dei
filius
?
Quis
proprie
vuluam
adaperuit
quam
quiclausam
patefecit
:
Caeterum
omnibus
nuptiae
patefaciunt
.
Itaque
magis
patefacta
est
quia
magis
erat
clausa
.
Sequitur
:
cum
apostolus
non
ex
virgine
sed
ex
muliere
editum
filium
Dei
pronuntiauit
,
agnouit
adapertae
vuluae
nuptialem
passionem
.
Thi●
is
the
wombe
,
for
which
it
is
written
of
others
:
euery
manchild
that
openeth
the
womb
,
shall
be
called
holy
to
the
Lord
.
Who
is
truely
holy
,
but
the
Sonne
of
God
?
who
properly
opened
the
wombe
,
but
he
that
opened
it
when
it
was
shut
?
but
marriages
open
it
to
all
:
therfore
it
was
more
opened
,
because
it
was
more
shut
.
When
the
Apostle
saith
,
Gal.
4.4
.
not
that
Christ
was
borne
of
a
virgin
,
but
of
a
woman
;
he
acknowledged
the
nuptiall
passion
of
an
opened
wombe
.
Hieron
.
libr.
2.
adu
.
Pelag.
prope
initium
.
Thirdly
,
Saint
Hierome
hath
these
words
:
Solu●
enim
Christus
clausas
portas
vuluae
virginalis
aperuit
quae
tamen
clausae
iugiter
permanserunt
.
Haec
est
porta
orientalis
clausa
,
per
quam
solus
pontifex
ingreditur
&
egreditur
,
&
nihilominus
semper
clausa
est
.
For
Christ
only
opened
the
gates
of
the
virgins
wombe
,
Vide
Ezech.
cap.
44.2.3
.
that
were
shut
,
which
for
all
that
were
shutte
continually
.
This
is
the
east
gate
which
is
shut
vp
,
through
which
the
Bishoppe
goeth
in
and
out
,
and
for
al
that
it
is
euer
shut
.
Origen
.
hom.
14.
in
Luc.
prop.
sin
.
Fourthly
,
Origen
hath
these
words
:
Quemcunque
enim
de
vtero
effusum
marem
dixeris
,
non
sic
aperit
vuluam
matris
suae
,
vt
Dominus
Iesus
:
quia
omnium
mulierum
non
partus
infantis
,
sed
v●ri
coitus
vuluam
reserat
:
matris
vero
dominico
tempore
vulua
reserata
est
,
quo
&
partus
editus
.
For
what
man
childe
soeuer
thou
shalt
name
,
that
is
borne
of
a
wombe
;
he
doeth
not
so
open
the
matrice
of
his
mother
,
as
doeth
our
Lorde
Iesus
.
For
in
all
women
,
not
the
birth
of
the
child
,
but
the
copulation
of
the
man
openeth
the
wombe
.
Yet
the
wombe
of
the
mother
of
our
Lord
was
opened
euen
then
when
the
childe
was
borne
.
Fiftly
,
S.
Ambrose
hath
these
expresse
and
plaine
wordes
:
Non
enim
virilis
coitus
vuluae
virginalis
secreta
reserauit
,
Ambros.
li.
2.
cap.
2.
in
Lucam
.
sed
immaculatum
semen
inuiolabili
vtero
spiritus
sanctus
infudit
.
Sequitur
:
Hic
ergo
solus
aperuit
sibi
vuluam
.
Nec
mirum
;
hic
enim
dixerat
ad
prophetam
:
priusquam
te
formarem
in
vtero
,
noui
te
,
&
in
vulua
matris
sanctificaui
te
:
qui
ergo
vuluam
sanctificauit
alienam
,
vt
nasceretur
propheta
,
hic
est
qui
aperuit
matris
suae
vuluam
,
vt
immaculatus
exiret
.
For
the
copulation
of
man
opened
not
the
secrets
of
the
virgins
wombe
,
but
the
holy
ghost
poured
the
immaculate
seede
into
the
inuiolable
wombe
.
He
therfore
opened
the
wombe
to
himselfe
alone
.
And
it
is
no
maruell
;
for
he
said
to
the
prophet
:
before
I
formed
thee
in
the
wombe
,
Ierem.
1.
●
.
I
knew
thee
,
and
in
thy
mothers
womb
I
sanctified
thee
.
He
therefore
that
sanctified
the
wombe
of
another
for
the
birth
of
his
prophet
,
is
the
very
same
that
opened
the
wombe
of
his
mother
,
that
he
might
come
forth
immaculate
.
The
second
replie
.
Holy
Writ
telleth
vs
,
that
Christ
was
borne
of
a
virgin
,
Luc.
1.27.31
.
Matt.
1.23
.
Esai
.
7.14
.
to
which
all
the
●ncient
fathers
accord
:
yet
should
she
haue
beene
corrupted
and
no
virgin
,
if
her
wombe
had
beene
opened
in
the
birth
of
Christ
.
Pernel
.
de
part
.
corp.
libr.
1.
cap.
7
For
as
the
learned
Phisition
Fernelius
writeth
,
the
losse
of
virginall
integritie
,
consisteth
in
the
sole
dilatation
of
the
coniunct
parts
.
The
answere
.
I
say
first
,
that
not
onely
the
holy
scriptures
,
but
the
ancient
fathers
also
,
and
other
learned
diuines
,
are
to
be
heard
before
all
phisicions
,
in
the
mysteries
of
our
faith
.
I
say
secondly
,
that
Fernelius
maketh
nothing
for
the
papists
,
as
who
speaketh
only
of
the
dilatation
of
the
matrice
;
and
that
after
the
natural
and
ordinary
course
.
I
say
thirdly
,
that
though
Christs
holy
mother
were
a
virgin
both
before
his
birth
,
in
his
birth
,
and
after
his
birth
,
as
all
the
ancient
fathers
with
vniforme
consent
doe
witnesse
:
yet
was
her
wombe
opened
in
his
birth
,
as
is
alreadie
prooued
.
For
as
their
owne
angelicall
Doctour
Aquinas
saith
,
Aqu.
22.
q.
152.
ar.
1.
ad
3.
whose
doctrine
sundrie
Popes
one
after
another
haue
confirmed
:
virginitie
is
not
lost
by
fraction
of
the
signacle
,
but
by
corruption
of
the
mind
and
purpose
of
the
will
.
August
.
libr.
1.
de
ciuit
.
Dei
cap.
18.
Saint
Austen
hath
a
learned
and
large
discourse
concerning
this
only
point
of
doctrine
,
wherein
he
sheweth
grauely
,
that
the
apertion
of
the
matrice
may
be
done
sundrie
waies
:
to
wit
,
either
by
arte
in
the
way
of
medicine
,
or
by
violence
of
the
corrupter
,
or
by
other
accidentall
meanes
:
and
that
virginitie
this
notwithstanding
,
may
be
free
from
all
corruption
.
Much
more
might
Christs
owne
mothers
wombe
,
be
opened
by
his
diuine
power
:
and
neuerthelesse
her
most
holy
wombe
,
still
remaine
inuiolable
.
The
fift
conclusion
.
The
popish
idololatricall
masse
,
is
like
vnto
a
clowted
beggers
cloake
.
This
conclusion
will
be
manifest
,
so
soone
as
I
shall
proue
sundrie
Popes
to
haue
ioyned
piece
vnto
piece
,
as
if
it
were
clowt
vpon
clowt
.
The
first
Section
.
Of
consecration
with
the
Lords
prayer
.
IN
the
primitiue
and
apostolicall
church
,
the
masse
or
holy
communion
,
was
administred
with
the
Lordes
prayer
onely
,
al
superstitious
ceremonies
set
apart
.
This
to
be
so
doth
witnesse
Gregorie
surnamed
the
Great
,
sometime
bishop
of
Rome
himselfe
:
whose
testimonie
no
papist
in
the
worlde
can
or
will
reiect
.
Gregor.
epist.
●●b
.
7.
cap.
63.
These
are
his
words
;
Orationem
autem
dominicam
idcirco
mox
post
precem
dicimus
,
quia
mos
apostolorum
fuit
,
vt
ad
ipsam
solu●modò
orationem
oblationis
hostiam
consecrarent
.
And
after
other
prayers
we
adde
the
Lords
prayer
,
for
this
end
and
purpose
:
because
the
maner
of
the
apostles
was
this
,
to
consecrate
the
oblation
with
that
onely
prayer
.
The
second
Section
.
Of
the
Masse
said
in
the
vulgar
tongue
.
IN
the
ancient
church
after
the
apostles
time
,
the
holy
communion
was
celebrated
in
the
vulgar
tongue
,
which
was
known
to
all
the
people
.
Iustinus
Martyr
hath
these
words
:
Die
solis
omnium
qui
vel
in
oppidis
vel
ruri
degunt
,
in
eundem
locum
conuentus
fit
,
&
commentaria
apostolorum
,
aut
scripta
prophetarum
,
quoad
tempus
fert
,
leguntur
.
Deinde
lectore
quiescente
,
praesidens
orationem
qua
populum
instruit
,
&
ad
imitationem
tam
pulchrarum
rerum
cohortatur
,
habet
.
Sub
haec
consurgimus
communiter
omnes
,
&
precationes
profundimus
,
&
sicuti
retulimus
,
precibus
peractis
,
panis
offertur
,
&
vinum
&
aqua●
:
&
praepositus
itidem
quantum
pro
virili
sua
potest
,
preces
&
gr●tiarum
actiones
fundit
&
populus
fausté
acclamat
▪
dicens
,
Amen
.
On
the
Sunday
,
all
that
liue
either
in
towne
or
countrey
,
meete
together
in
one
place
,
and
then
the
epistles
of
the
Apostles
,
or
writings
of
the
Prophets
are
read
,
according
as
the
time
requireth
.
Afterward
the
reader
ceaseth
,
and
the
cheefe
minister
maketh
an
oration
,
in
which
hee
instructeth
the
people
,
and
exhorteth
them
to
imitate
that
which
is
read
vnto
them
.
These
things
being
done
,
we
all
arise
togither
and
make
our
prayers
;
and
after
our
prayers
,
the
bread
is
offered
,
with
wine
and
water
,
and
the
pastour
as
he
is
able
,
prayeth
and
giueth
thanks
,
and
the
people
with
ioyfull
acclamation
say
,
Amen
.
Lo
,
in
the
olde
time
the
priest
or
minister
said
the
communion
together
with
the
people
,
and
consequently
they
vnderstoode
one
another
,
as
also
what
was
said
;
whereas
this
day
in
the
popish
church
,
the
people
neither
answere
the
minister
,
nor
yet
vnderstand
what
is
said
.
Saint
Ambrose
hath
these
words
:
Ambros.
libr.
3.
hexamer
.
cap.
5.
tom.
4.
In
oratione
totius
plebis
tanquam
vndis
refluentibus
stridet
,
tum
responsoriis
psalmorum
,
cantu
virorum
,
mulierum
,
virginum
paruulorum
,
consonus
vndarum
fragor
resultat
.
When
al
the
people
pray
together
,
there
is
a
noyse
,
as
if
the
waues
of
the
sea
should
beate
one
against
another
:
then
with
the
answering
of
Psalmes
,
with
the
s●●ging
together
of
men
,
women
,
maids
,
and
little
children
,
the
consonant
sound
reboundeth
as
it
were
an
eccho
with
the
surges
of
the
sea
.
By
this
testimonie
we
see
euidently
,
that
the
practise
of
the
ancient
church
agreeth
with
ours
,
and
vtterly
confoundeth
the
antichristian
popish
mumbling
.
Pope
Gregorie
himselfe
confirmeth
this
doctrine
,
Gregor.
epist.
libr.
7.
cap.
63.
in
these
wordes
;
Sed
&
dominica
oratio
apud
Graecos
ab
omni
populo
dicitur
,
apud
nos
autem
à
solo
sacerdote
.
Furthermore
,
among
the
Greekes
all
the
people
say
the
Lords
prayer
:
but
with
vs
the
priest
alone
saith
it
.
Behold
,
Anno.
Dom.
590
this
Gregory
liued
590.
yeres
after
Christs
sacred
incarnation
,
&
yet
in
his
daies
the
people
of
Rome
vsed
to
pray
with
the
minister
,
euen
in
time
of
the
masse
.
Philo
a
very
ancient
and
learned
writer
,
Apud
Euseb.
lib.
2.
cap.
v●●
.
sheweth
this
olde
practise
of
our
christian
church
in
these
words
;
Et
vt
vnus
ex
omnibus
consurgens
in
medio
psalmum
honestis
modulis
concinat
,
vtque
praecinenti
ei
vnum
versiculum
,
omnis
multitudo
respondeat
.
And
that
one
among
all
shall
rise
vp
in
the
middest
,
and
sing
a
Psalme
with
tuneable
voice
,
and
that
so
soone
as
he
hath
sung
one
verse
,
all
the
people
answere
him
.
Sozomen
.
hist.
trip
.
lib.
4.
cap.
36
Theodoret.
lib.
2.
cap.
24.
Niceph.
lib
●
.
cap.
24.
Sozomenus
sheweth
plainely
in
his
historie
,
that
in
his
time
,
which
was
more
then
400.
yeares
after
Christ
,
the
people
and
the
ministers
did
sing
psalms
in
the
church
together
.
These
are
the
words
,
as
Cassiodôrus
in
his
Tripartite
historie
reporteth
them
:
Apud
Antiochiam
non
concordabant
in
professione
sua
clerus
&
populus
,
sed
per
choros
,
vt
est
consuetudo
,
ad
hymnos
dicendos
Deo
,
in
fine
psalmorum
monstrabant
propriam
voluntatem
.
At
Antioch
there
was
variance
in
a
certaine
point
of
religion
,
betweene
the
people
&
the
clergie
:
but
singing
spalmes
to
God
in
companies
,
as
the
maner
was
,
they
declared
their
mindes
in
the
end
of
the
Psalmes
.
S.
Chrysostome
speaketh
so
plainely
of
the
peoples
praying
together
with
the
priest
,
and
that
euen
in
the
time
of
masse
;
as
none
that
heare
his
words
,
can
stand
any
longer
in
doubt
therof
.
Chrysost.
in
2.
Cor.
hom.
18.
in
mor.
These
are
his
expresse
words
;
In
ijsdem
iterum
horrendis
mysterijs
bene
precatur
sacerdos
populo
,
&
bene
precatur
populus
sacerdoti
,
Nam
(
cum
spiritu
tuo
,
)
nihil
aliud
est
quam
hoc
.
Ea
quae
sunt
eucharistiae
,
id
est
,
gratiarum
actionis
,
communia
sunt
omnia
:
neque
enim
ille
solus
gratias
agit
,
sed
etiam
omnis
populus
.
Prius
enim
acceptâ
illorum
voce
,
deinde
congregatis
illis
vt
digne
&
iuste
hoc
faciat
,
incipit
Eucharistiam
.
Et
quid
miraris
si
populus
cum
sacerdote
loquitur
?
Againe
,
in
these
reuerend
mysteries
,
the
priest
wisheth
grace
to
the
people
,
&
the
people
desire
grace
for
the
priest
.
For
these
words
(
with
thy
spirite
)
haue
no
other
meaning
.
The
things
that
pertaine
to
the
Eucharist
,
that
is
,
to
the
giuing
of
thanks
,
are
common
to
them
all
;
for
he
onely
giueth
not
thanks
,
but
all
the
people
also
with
him
.
For
hee
first
receiueth
their
voice
;
after
that
,
they
being
gathered
together
that
he
may
doe
this
reuerently
and
well
,
he
beginneth
the
communion
.
And
what
maruell
is
it
to
thee
,
if
thou
see
the
people
speaking
with
the
priest
?
Hier.
in
praefat.
libr.
2.
in
epist.
ad
Galat.
S.
Hierome
giueth
a
constant
testimony
,
of
the
practise
of
the
church
of
Rome
in
his
time
,
affirming
that
the
people
were
heard
sounding
out
(
Amen
)
with
an
Eccho
,
as
if
it
had
beene
with
an
heauenly
thunder
.
Basil.
epist.
ad
cler.
●●●c●sar
.
And
Saint
Basill
saith
,
that
in
his
time
,
all
the
people
sang
psalmes
together
in
the
church
.
Yea
,
hee
addeth
that
it
was
the
custome
of
all
churches
so
to
doe
.
Saint
Cyprian
witnesseth
the
same
thing
,
Cypr.
in
orat
.
dominica
pag.
316.
to
haue
beene
the
practise
of
the
church
in
his
time
,
alleaging
the
very
words
that
the
common
people
answered
to
the
priest
.
Thus
doth
he
write
;
Ideo
&
sacerdos
ante
orationem
praefatione
praemissa
,
parat
fratrum
mentes
dicendo
,
sursum
corda
,
vt
dum
respondet
plebs
,
habemus
ad
Dom
▪
admoneatur
nihil
aliud
se
quam
dominum
cogitare
debere
.
What
can
be
more
plainely
saide
?
Therfore
the
priest
after
the
preface
before
the
praier
,
prepareth
the
minds
of
the
brethren
saying
,
Lift
vppe
your
hearts
,
that
while
the
common
people
answer
,
we
lift
them
vp
vnto
the
Lord
,
they
may
be
instructed
to
thinke
vpon
no
other
thing
but
the
Lord
.
S.
Augustine
confirmeth
that
which
the
other
fathers
haue
said
,
in
these
golden
words
:
Quid
hoc
sit
intelligere
debemus
,
August
.
in
psal.
18
expos.
2.
See
S.
Austen
in
psal
44
prope
finem
.
vt
humana
ratione
,
non
quasi
autum
voce
cantemus
Nam
&
meruli
,
&
psittaci
,
&
corui
,
&
picae
,
&
huiusmodi
volucres
,
s●pe
ab
hominibus
docentur
sonare
,
quod
nesc●unt
.
Scienter
autem
cantare
non
aui
sed
homini
diuina
voluntate
concessum
est
.
Infra
:
Nos
autem
qui
in
ecclesia
diuina
eloquia
cantare
didicimus
,
simul
etiam
instare
debemus
esse
quod
scriptum
est
:
beatus
populus
qui
intelligit
iubilationem
.
Proinde
charissimi
,
quod
consona
voce
cantauimus
,
sereno
etiam
corde
nosse
ac
videre
debemus
.
Wee
must
vnderstand
what
this
is
,
that
wee
may
sing
with
reason
as
men
,
and
not
chirpe
in
voice
like
birds
.
For
Owsels
,
The
Papists
are
like
to
owsels
,
pa●ets
,
erowes
and
pies
.
and
Parrets
,
and
crowes
,
and
Pies
,
and
other
birds
,
are
often
taught
by
men
,
to
sounde
they
knowe
not
what
:
but
to
sing
with
knowledge
God
hath
granted
to
man
,
not
to
birds
.
Wee
therefore
that
haue
learned
to
sing
in
the
church
gods
heauenly
words
,
must
also
endeuour
to
be
that
,
that
is
written
:
Blessed
are
the
people
,
that
vnderstand
what
they
sing
.
Therefore
my
dearest
,
we
ought
to
know
and
see
with
a
pure
hart
,
that
which
we
haue
sung
with
tuneable
voice
.
In
fine
,
S.
Paul
doth
bitterly
exclaime
against
this
detestable
practise
in
celebrating
the
holy
mysteries
in
a
strange
and
vnknowen
tongue
.
Hee
commaundeth
straitely
,
that
euerie
thing
in
the
churche
be
done
to
edification
:
●
Cor.
14.
v.
16.
and
consequently
,
that
the
communion
be
not
ministred
in
an
vnknowne
tongue
,
because
no
man
can
be
edified
thereby
.
These
thinges
being
so
,
it
may
be
demaunded
,
what
mooued
our
disholy
father
the
pope
,
to
commaund
the
church-seruice
of
late
yeares
,
to
be
done
in
the
Latine
tongue
?
To
which
question
the
auncient
and
learned
writer
Lactantius
,
seemeth
to
answere
pithily
in
these
wordes
:
Lactantius
,
lib.
5
cap.
20.
Hinc
fida
silentia
sacris
instituta
sunt
ab
hominibus
callidis
,
vt
nesciat
populus
quid
colat
.
Heereupon
trustie
silence
was
appointed
to
the
mysteries
,
by
subtle
and
crafty
men
:
that
the
people
(
stil
remaining
in
ignorance
,
)
should
neuer
know
what
they
worshipped
.
The
3.
Section
,
Of
the
canon
of
the
Masse
.
THe
papistes
of
late
daies
,
ascribe
such
sanctimonie
to
the
canon
of
their
Masse
,
as
farre
surpasseth
all
sense
and
reason
.
So
soone
as
they
come
to
the
beginning
thereof
,
they
spread
abroad
both
the
armes
,
they
looke
vp
to
heauen
,
they
ioyne
their
handes
in
solemne
maner
,
they
kisse
the
altar
,
they
multiply
the
signes
of
the
crosse
,
Mans
inuention
esteemed
as
a
thing
diuine
.
they
quake
,
they
tremble
,
as
if
heauen
and
hell
should
go
togither
,
they
mumble
to
themselues
,
no
by
stander
knoweth
what
but
by
coniecture
,
although
(
as
they
prate
)
euen
then
be
in
hand
the
chiefest
mystery
of
their
redemption
.
And
yet
for
all
these
solemne
magicall
dispositions
,
this
their
canon
was
inuented
by
one
Scholasticus
of
latter
daies
.
Pope
Gregorie
,
a
man
of
sufficient
credite
,
doth
witnesse
the
same
,
to
the
confusion
of
all
the
Papistes
.
These
are
his
expresse
wordes
:
Gregor.
epist.
lib.
7.
cap.
63.
Et
valde
mihi
inconueniens
visum
est
,
vt
precem
quam
Scholasticus
composuerat
,
seu
per
oblationem
diceremus
,
&
ipsam
traditionem
quam
redemptor
noster
composuit
,
super
eius
corpus
&
sanguinem
non
diceremus
.
And
it
seemed
to
me
verie
vnfit
,
that
wee
should
say
that
praier
ouer
the
oblation
,
which
Scholasticus
composed
;
and
let
that
tradition
passe
,
which
our
Lord
himselfe
deliuered
.
To
the
noueltie
may
fitly
be
annexed
,
the
manifold
varietie
of
their
mangled
irreligious
canon
.
For
they
haue
one
of
Basilius
,
another
of
Chrysostomus
,
another
of
Ambrose
,
Great
alteration
in
popish
seruice
.
another
of
Gelasius
,
another
of
Scholasticus
,
another
of
Isidorus
:
and
as
they
beare
the
world
in
hand
,
another
of
S.
Peter
,
and
another
of
S.
Iames.
To
which
I
adde
the
late
reformation
of
their
Missals
,
and
of
their
Breuiaries
,
in
which
was
found
so
much
beggarly
stuffe
infarsed
,
as
their
late
councell
of
Trent
could
not
for
shame
beare
any
longer
therewith
.
The
4.
Section
,
Of
other
peeces
of
the
popish
Masse
.
PLatina
their
owne
deere
friend
and
Abbreuiator
apostolicus
,
Platina
,
in
vita
Sixti
.
hath
these
expresse
wordes
:
Nuda
haec
primò
erant
,
&
omnia
simplicer
tractabantur
.
Petrus
enim
vbi
consecrauerat
,
oratione
,
Pater
noster
,
vsus
est
.
Auxit
haec
mysteria
Iacobus
episcopus
Hierosolymitanus
,
auxit
&
Basilius
,
auxêre
&
alij
.
Nam
Caelestinus
missae
introitum
dedit
,
Gregorius
Kyrie
eleyson
▪
gloria
in
excelsis
deo
Telesphorus
,
collationes
Gelasius
primus
,
epistolam
&
euangelium
Hieronymus
:
hallelu-ia
vero
sumptum
est
ex
ecclesia
Hierosolymitanâ
,
symbolum
in
concilio
Niceno
,
mortuorum
autem
commemorationem
Pelagius
inuenit
:
Thus
Leo
tertius
,
osculum
pacis
Innocentius
primus
:
vt
caneretur
agnus
Dei
,
Sergius
pontifex
instituit
.
These
thinges
were
bare
in
the
beginning
,
and
were
all
handled
simply
.
For
where
Peter
did
consecrate
,
he
vsed
the
Lords
praier
.
Iames
the
bishop
of
Hierusalem
increased
these
mysteries
,
Basill
augmented
them
,
other
also
aded
thereunto
.
For
pope
Celestine
made
the
introite
,
pope
Gregorie
added
Kyrie
eleyson
▪
Behold
here
the
ragges
of
the
masse
.
Telesphorus
added
gloria
in
excelsis
,
pope
Gelasius
made
the
collects
,
Hierome
added
the
Epistle
and
the
Gospel
.
Hallelu-ia
was
set
from
Hierusalem
,
the
Creede
was
made
in
the
councel
of
Nice
,
Pope
Pelagius
inuented
the
memorie
of
the
dead
,
pope
Leo
incense
,
and
Innocentius
the
pax
.
But
pope
Sergius
caused
agnus
Dei
to
be
sung
.
And
as
Sigebertus
saith
,
pope
Gregorie
added
these
wordes
:
Sigebert
.
in
●hro
▪
Diesque
nostros
in
tua
pace
disponas
.
Here
onely
I
will
admonish
the
reader
,
that
among
popishe
ceremonies
which
are
so
mystical
,
one
solemne
mysterie
is
this
:
to
wit
,
that
the
pax
may
not
be
giuen
,
in
Masses
for
the
dead
.
Now
if
we
ask
,
why
they
depriue
the
dead
of
their
peace
,
more
then
the
liuing
:
Durandus
answereth
grauely
for
them
,
in
these
expresse
wordes
:
In
missa
pro
defunctis
pax
non
datur
,
quia
fideles
animae
iam
non
sunt
,
Duran
.
in
ration
.
●iu
.
lib.
4.
cap.
53.
nec
vlterius
erunt
in
turbatione
huius
mundi
,
sed
quiescunt
iam
in
domino
.
Vnde
non
est
eis
necessarium
pacis
osculum
,
quod
est
pacis
&
concordiae
signum
.
In
the
masse
for
the
dead
the
pax
is
not
giuen
,
because
the
faithful
soules
are
not
nowe
,
nor
shal
be
any
longer
in
the
troubles
of
this
world
,
but
rest
henceforth
in
the
Lord
.
Wherfore
the
kisse
of
peace
is
not
needfull
for
them
,
which
is
the
signe
of
peace
and
concord
.
Thus
gentle
Reader
,
thou
beholdest
their
ceremonies
,
Marke
this
well
.
and
thus
thou
hearest
their
doctrine
for
the
same
:
marke
therwith
,
this
my
briefe
application
:
This
their
ceremonie
,
of
witholding
the
pax
in
the
masses
for
dead
,
doth
vtterly
confound
their
massing
sacrifice
for
the
same
.
For
if
the
withholding
of
the
paxe
,
doth
signifie
their
rest
in
the
Lord
:
then
is
the
masse
it selfe
idololatricall
,
which
is
offered
for
their
purgation
.
On
the
other
side
,
if
the
soules
be
in
purgatorie
,
and
therefore
stand
in
neede
of
the
masse
:
then
is
their
ceremonie
false
and
phantasticall
,
Note
the
Dilemma
.
which
signifieth
them
to
be
in
heauenly
rest
.
Thomas
Bedle
the
monke
,
was
imprisoned
in
Yorke
sundry
yeares
,
he
is
now
dead
,
I
will
reporte
no
vntrueth
of
the
man
.
This
onely
wil
I
say
,
for
instruction
sake
.
Hee
vsed
ordinarily
to
send
euerie
day
for
one
quart
or
one
pinte
of
wine
,
which
was
verie
chargeable
to
him
,
being
but
a
prisoner
.
His
friendes
sometime
wished
him
to
abstaine
,
adding
sundry
reasons
why
it
seemed
conuenient
.
But
he
answered
,
Our
monkes
kill
themselues
with
sparing
di●t
.
that
in
their
abbay
he
had
been
so
long
vsed
to
drinke
wine
at
his
pleasure
,
that
hee
could
not
now
liue
without
it
.
O
mortified
monkes
?
Nay
,
O
hypocriticall
deceiuers
of
the
worlde
?
for
that
more
fitly
is
your
name
.
The
5.
Section
,
Of
the
mysticall
kissing
in
the
popish
masse
.
The
mysteries
in
the
popishe
masse
are
so
fit
for
edification
,
(
which
is
the
end
pretended
by
the
same
,
)
as
if
one
Priest
among
tenne
hundred
can
expound
them
,
let
me
haue
the
shame
.
For
if
you
aske
this
priest
or
that
priest
,
what
is
meant
by
such
a
ceremonie
,
hee
must
either
obserue
monkish
silence
,
or
aunswere
with
the
colier
.
That
is
,
hee
that
inuented
them
,
can
tell
what
they
meane
.
But
because
I
will
deale
sincerely
,
and
in
suche
maner
as
no
papist
shal
be
able
to
charge
me
:
I
will
now
as
euer
,
set
downe
their
owne
words
for
their
better
confutation
.
Thus
therefore
doth
their
owne
Durandus
write
:
Duran
.
in
ration
.
diuinor
.
cap.
53.
Sacerdos
ter
osculatur
altare
,
ad
designandum
triplicem
pacem
scilicet
temporalum
,
spiritualem
,
&
aeternam
Sequitur
:
rursum
,
ad
notandam
duorum
testamentorum
concordiam
,
Episcopus
duabus
vicibus
codicem
osculatur
.
Infra
:
illud
quoque
vacare
non
creditur
mysterio
,
quod
summus
pontifex
septem
modis
accipit
osculum
:
videlicet
ad
os
,
ad
pectus
,
ad
humerum
,
ad
manus
,
ad
brachia
,
ad
genu
,
&
ad
pedes
.
O
most
wonderfull
edification
▪
The
Priest
kisseth
the
aulter
thrise
,
to
signifie
(
I
knowe
not
to
whom
)
the
triple
peace
;
that
is
to
say
,
peace
temporall
,
peace
spirituall
,
and
peace
eternall
.
Againe
,
the
Bishop
kisseth
the
booke
twise
,
to
signifie
the
concord
betweene
the
old
and
the
new
testament
.
Furthermore
,
we
beleeue
this
to
be
a
great
mysterie
,
that
the
popes
holinesse
receiueth
a
kisse
seuen
maner-wise
:
to
wit
,
to
his
mouthe
,
to
his
brest
,
to
his
shoulder
,
to
his
hands
,
to
his
armes
,
to
his
knee
,
and
to
his
feete
.
Thus
gentle
reader
,
thou
maiest
beholde
their
irreligious
ceremonies
,
with
their
fond
interpretation
of
the
same
.
For
they
had
neede
to
put
manie
of
their
Priestes
to
the
Schoole
all
their
life
,
before
they
will
perfectly
vnderstand
such
obscure
and
vnsauerie
significations
.
Yet
such
is
the
blindnesse
of
the
seely
people
,
that
they
were
brought
into
the
admiration
of
the
masse
,
by
these
and
other
like
beggarly
ceremonies
.
For
the
lesse
they
vnderstood
,
the
more
magnificence
and
maiestie
they
ascribed
to
the
thing
.
Durandus
,
kisseth
the
Patine
,
to
giue
a
signe
of
charitie
,
which
signifieth
an
open
heart
in
the
latitude
of
charitie
.
I
weene
this
is
a
sufficient
Sermon
,
for
the
whole
auditorie
.
But
alas
,
coulde
the
people
no
way
be
taught
what
charitie
was
,
vnlesse
the
priest
kissed
the
Patine
?
doubtlesse
they
were
so
farre
from
learning
any
thing
thereby
,
as
neither
they
nor
the
priest
himselfe
commonly
,
knewe
what
was
meant
by
the
same
.
The
6.
Section
.
Of
the
triple
breaking
of
the
Sacrament
.
THe
papistes
breake
their
supposed
Christes
body
into
three
partes
,
thereby
to
expresse
this
high
mysterie
.
Christes
bodie
risen
again
,
walking
on
earth
,
and
lying
in
the
graue
.
So
saith
pope
Sergius
in
their
own
canon-law
.
These
are
the
words
:
Triforme
est
corpus
Domini
.
De
consecr.
dist.
2
cap.
triforme
.
Pars
oblata
in
calicem
missa
,
corpus
Christi
quod
iam
resurrexit
,
monstrat
.
Pars
comesta
,
ambulantem
adhuc
super
terram
.
Pars
in
altari
vsque
ad
missae
finem
remanens
,
corpus
in
sepulchro
,
quia
vsque
ad
finem
seculi
corpora
sanctorum
in
sepulchris
erunt
.
The
bodie
of
our
Lord
is
threefold
.
The
part
that
is
put
into
the
chalice
,
signifieth
Christes
body
risen
againe
.
The
part
eaten
,
signifieth
Christ
yet
walking
on
earth
.
●alse
and
●ond
mysteries
.
The
part
remaining
to
the
end
of
the
masse
,
signifieth
Christes
body
in
the
graue
,
because
the
bodies
of
Saintes
shal
be
in
the
graues
till
the
worldes
end
.
We
see
here
their
doctrine
,
we
behold
their
practise
;
Let
vs
now
duely
examine
their
mysteries
.
First
therefore
the
peece
dipped
into
the
cup
,
is
Christes
body
(
say
they
)
after
his
resurrection
;
but
it
may
more
fitly
represent
Christes
body
crucified
,
because
drowning
of
the
body
,
is
most
like
to
the
crucifying
of
the
same
.
Secondly
,
the
part
that
is
eaten
,
may
more
fitly
represent
Christs
dying
,
then
walking
:
for
as
I
weene
,
a
deuoured
thing
is
past
walking
▪
Thirdly
,
Christ
doth
not
now
walke
on
earth
;
and
so
it
is
a
false
figure
or
signification
.
Fourthly
,
this
practise
of
reseruing
some
part
to
the
ende
of
the
masse
,
The
ceremoni●●
in
the
popish
masse
are
mutable
.
is
nowe
changed
;
for
the
priest
this
day
eateth
vp
all
,
euen
in
the
church
of
Rome
.
Here
it
shall
not
bee
amisse
,
to
set
downe
the
maner
of
the
Popes
receiuing
;
because
although
the
act
bee
done
verie
seldome
,
yet
is
it
not
then
without
a
mysterie
:
and
lest
credit
bee
not
giuen
to
my
words
,
their
owne
Durand
shall
tell
the
storie
for
them
.
Thus
doth
he
write
:
Romanus
pontifex
ideò
non
communicat
vbi
frangit
,
quoniam
ad
altare
frangit
,
Durand
.
in●●tion
▪
lib.
4.
cap.
54.
&
ad
sedem
communicat
:
quia
Christus
in
Emaus
coram
duobus
discipulis
fregit
,
&
in
Hierusalem
coram
discipulis
duodecim
manducauit
.
In
Emaus
enim
fregisse
legitur
,
sed
non
comedisse
legitur
.
Ascendens
igitur
sedem
ibi
communicat
:
siquidem
secundum
apostolum
Christus
caput
est
ecclesiae
;
caput
autem
in
corpore
sublimius
&
excellentius
ob
sui
perfectionem
caeteris
membris
collocatur
.
The
Pope
doth
not
receiue
the
sacrament
where
hee
breaketh
it
,
because
he
breaketh
it
at
the
altar
,
but
he
receiueth
it
in
his
chaire
.
Behold
the
pop●●
humilitie
,
who
must
needes
be
fellow
with
Christ
Iesus
.
Coloss.
1.18
.
For
Christ
brake
it
in
Emaus
before
his
two
Disciples
,
and
he
ate
it
in
Hierusalem
before
his
twelue
apostles
.
For
we
reade
that
he
brake
it
in
Emaus
,
but
not
that
he
ate
it
.
He
therfore
ascends
vp
to
his
seate
&
receiueth
it
there
.
For
as
the
apostle
saith
:
Christ
is
the
head
of
the
church
,
and
the
head
must
be
set
in
an
higher
and
more
excellent
place
,
then
the
other
members
in
the
body
,
for
the
perfection
thereof
.
In
these
words
I
note
first
,
the
fond
resons
of
popish
mysteries
.
I
note
secondly
,
that
the
Pope
is
nothing
inferiour
to
Lucifer
in
pride
.
I
note
thirdly
,
that
the
Pope
aduanceth
himselfe
aboue
Saint
Peter
,
whose
successour
hee
sometime
claimeth
to
bee
.
For
herein
hee
cannot
be
content
to
imitate
Peter
,
who
receiued
with
the
other
apostles
his
brethren
;
but
hee
must
haue
a
more
excellent
and
higher
seat
,
euen
while
he
eateth
the
eucharist
,
that
so
hee
may
be
as
another
Christ
.
What
is
this
my
dearest
,
if
it
be
not
to
shew
himselfe
Antichrist
indeede
.
The
seauenth
Section
.
Of
the
Popish
Miter
.
WHen
Moses
that
holy
seruant
of
God
,
came
downe
from
the
mount
Synai
hauing
the
2.
tables
of
the
law
in
his
hands
,
Exod.
34.29
.
Exod.
24.12
.
his
face
shi●ed
bright
,
&
was
as
if
it
had
had
two
horns
,
as
their
vulgar
latine
text
saieth
.
For
the
resemblance
wherof
si
dijs
placet
,
the
Pope
and
his
byshops
must
haue
miters
on
at
masse
:
hearken
to
their
owne
glosse
,
and
then
giue
your
censure
for
the
mystery
thereof
.
Thus
writeth
Durand
.
Mitra
scientiam
vtriusque
testamenti
designat
.
Duran
.
in
ration
.
lib.
3.
cap.
13.
Duo
namque
illius
cornua
,
duo
sunt
testamenta
:
anterius
,
nouum
:
posterius
,
vetus
:
quae
duo
episcopus
memoriter
debet
scire
,
&
illis
tanquam
duplici
cornu
fidei
inimicosferire
.
Videri
debet
quidem
subaitis
episcop
cornutus
,
sicut
&
Moses
de
monte
Synai
descendens
.
The
myter
signifieth
the
knowledge
of
both
testaments
;
for
his
two
hornes
are
the
two
testaments
:
that
before
,
is
the
new
testament
;
and
that
behind
,
All
popish
ceremonies
are
fond
lying
signes
.
is
the
olde
:
which
two
the
bishop
must
haue
by
hart
and
without
the
booke
,
and
must
smite
the
enemies
of
the
faith
with
them
,
as
with
a
double
horne
.
The
Byshoppe
must
be
horned
to
his
subiects
euen
as
Moses
was
,
when
hee
came
downe
from
the
mount
Synai
.
By
this
euerie
child
may
see
,
how
fond
the
popish
mysteries
and
ceremonies
be
.
This
one
thing
I
wil
adde
,
that
if
the
Romish
bishops
shall
neuer
weare
myters
,
vntill
they
can
the
olde
and
new
testament
,
as
is
here
mentioned
;
the
most
of
them
doubtles
,
if
not
al
,
shal
be
without
miters
all
the
dayes
of
their
life
.
In
these
and
like
false
signes
and
sottish
ceremonies
,
with
which
they
haue
a
long
time
bewitched
Gods
people
,
doth
wholy
consist
their
antichristian
religion
.
CHAP.
12.
Of
Popish
auricular
confession
.
COncerning
auricular
confession
,
I
haue
spoken
sufficiently
in
my
booke
of
Motiues
.
It
shal
now
be
inough
to
answer
to
such
obiections
,
as
the
papists
do
or
may
frame
against
the
same
.
The
first
obiection
.
Christ
commanded
to
confesse
our
sinnes
,
The
answere
.
I
say
first
,
that
Christ
speaketh
in
that
place
,
not
of
confession
,
but
of
excommunication
and
discipline
of
the
church
;
which
Christ
promiseth
to
ratifie
and
approue
in
heauen
,
so
often
as
his
ministers
shall
execute
the
same
vppon
earth
,
according
to
his
word
.
1
Cor.
5.4
,
5.
2.
Thess.
3.14
.
Which
sense
may
be
gathered
out
of
Saint
Paules
discourse
,
as
well
to
the
Corinthians
,
as
to
the
Thessalonians
.
I
say
secondly
,
that
Gods
ministers
bind
and
loose
sins
,
by
preaching
his
sacred
word
;
of
which
kind
of
binding
and
loosing
,
Christ
speaketh
in
Saint
Matthew
and
in
Saint
Iohn
.
Matth.
16
▪
18.
Ioan.
20.23
.
Rom.
10.10
,
1●
For
when
the
people
of
God
beleeue
in
their
hearts
his
word
sincerely
preached
,
and
in
their
conuersation
shew
the
liuely
fruits
thereof
:
then
doubtlesse
are
their
sinnes
loosed
on
earth
.
and
then
is
that
loosing
also
ratified
in
heauen
:
then
are
the
wordes
of
the
Apostle
verified
,
Rom.
1.16
.
who
saith
that
the
gospel
of
Christ
is
the
power
of
God
vnto
saluation
,
to
euery
one
that
beleeueth
it
:
then
are
Christs
ministers
(
as
the
Apostle
saith
,
2.
Cor.
2
.
1●
▪
)
become
in
them
,
the
sauour
of
life
vnto
life
.
On
the
contrarie
side
,
when
the
people
will
not
heare
and
beleeue
Gods
worde
sincerely
preached
,
but
contemne
it
,
and
the
ministers
thereof
:
then
doubtlesse
are
their
sinnes
bound
on
earth
,
and
then
is
that
binding
also
approued
in
heauen
.
Then
are
the
apostles
words
verified
,
who
saith
that
vengeance
is
readie
against
all
disobedience
.
Then
are
Christes
ministers
(
as
the
apostle
saith
,
)
made
vnto
them
,
2.
Cor.
10.
v.
6.
the
sauour
of
death
vnto
death
.
What
can
be
a
more
ioyfull
loosing
?
what
can
be
a
more
terrible
binding
?
See
the
aunswere
to
the
third
obiection
following
,
Vid
Hier.
in
Esaia
.
cap.
14.
and
there
marke
S.
Hieromes
words
.
I
say
thirdly
,
that
our
people
confesse
their
sins
generally
before
the
minister
,
&
in
the
face
of
the
whole
congregation
,
according
to
the
holy
scriptures
.
2.
Esdr.
8.
&
9.
Yea
,
in
the
reformed
churches
abroad
,
the
people
vse
to
confesse
to
the
ministers
,
such
speciall
sins
as
most
greeue
&
clog
their
consciences
,
and
for
which
they
need
graue
aduise
and
godly
councell
.
Which
christian
libertie
is
graunted
also
,
in
our
churches
of
England
.
For
such
as
list
may
confesse
their
sinnes
to
the
minister
priuately
,
and
haue
both
his
godly
aduise
and
absolution
,
if
he
deeme
them
penitent
for
their
sinnes
.
The
replie
.
Your
confessions
are
nothing
els
,
but
a
meere
mockery
:
for
ye
confesse
your selues
generally
to
be
sinners
,
but
ye
name
no
sins
at
all
.
Againe
,
as
in
Germany
they
confesse
some
sinnes
,
so
do
they
leaue
vnconfessed
what
pleaseth
them
.
And
this
is
the
scornful
libertie
,
which
ye
grant
to
your
churches
of
England
.
The
answere
.
I
say
first
,
that
we
confesse
our
sinnes
this
day
,
as
the
Israelites
of
olde
confessed
their
sinnes
,
Nehem.
8.
&
9.
Luc.
18.
v.
13.
Leuit.
16.
before
Ezra
and
the
Leuites
.
As
the
humble
publican
confessed
his
sins
,
when
he
said
:
O
God
,
be
mercifull
to
me
a
sinner
.
As
the
prophet
Dauid
confessed
his
sins
,
when
he
said
:
I
know
mine
iniquities
,
and
my
sin
is
euer
before
me
.
Against
thee
,
against
thee
only
haue
I
sinned
,
and
done
euill
in
thy
sight
:
that
thou
maist
be
iust
when
thou
speakest
,
Psal.
50.3.4
.
and
pure
when
thou
iudgest
.
As
the
prodigal
son
confessed
his
sins
,
Luc.
15.
when
he
said
:
Father
,
I
haue
sinned
against
heauen
&
before
thee
,
&
am
no
more
worthy
to
be
called
thy
son
.
And
as
your selues
confesse
your
sins
,
in
the
beginning
of
euery
masse
.
I
say
secondly
,
that
your selues
graunt
,
that
Venials
need
no
confession
at
al.
And
yet
as
I
haue
already
proued
,
Nauar.
in
Enchir.
cap.
21.
n.
34.
the
least
sin
of
al
deserueth
eternall
death
.
For
thus
doth
your
own
famous
Canonist
write
:
Quibus
consequens
est
,
posse
quem
,
si
velit
,
confesso
vno
peccato
veniali
alterum
tacere
.
Vpon
which
it
followeth
,
that
one
may
if
he
list
,
confesse
one
veniall
sinne
and
conceale
another
.
Maior
and
other
Schoole-doctors
,
are
of
the
same
opinion
.
I
say
thirdly
,
that
by
the
scriptures
vpon
which
ye
woulde
gladly
ground
your
confession
,
we
are
no
lesse
bound
to
confesse
one
sin
then
another
.
The
text
speaketh
of
all
indifferently
.
For
your
triuolous
distinction
of
mortall
and
veniall
sinnes
,
can
be
found
in
no
text
of
holy
scripture
.
And
consequently
,
since
the
scripture
it selfe
by
your
graunt
,
freeth
vs
from
confessing
Venials
:
it
followeth
directly
,
that
wee
are
bound
to
confesse
none
at
all
.
I
say
fourthly
,
that
your
confession
is
ridiculous
indeede
,
as
which
vrgeth
the
penitent
to
confesse
those
sinnes
to
sinful
men
,
which
God
of
his
mercy
hath
forgiuen
already
.
I
prooue
it
,
because
your
best
approoued
writers
hold
,
that
contrition
onely
reconcileth
sinners
to
God
,
and
taketh
away
both
the
fault
and
the
paine
.
But
after
that
we
are
reconciled
to
God
by
only
contrition
,
and
haue
both
our
sinnes
and
the
satisfaction
remitted
:
I
weene
it
is
a
vain
and
a
ridiculous
thing
,
Nauar.
cap.
1.
●4
.
Ioan.
Lud.
viuald
.
de
veritat
.
contrit
.
fol.
141.
p.
●
.
to
afflict
our selues
for
popish
absolution
.
This
that
I
say
,
is
witnessed
by
Martinus
Nauarrus
,
by
your
learned
frier
Ioan.
Lud.
Viualdus
,
and
diuers
others
.
I
say
fiftly
,
that
your
confessions
are
neuer
able
to
bring
peace
to
any
troubled
conscience
,
but
to
driue
them
headlong
into
desperation
.
For
first
,
none
liuing
is
able
to
make
a
true
confession
of
all
his
sinnes
:
Psal.
●8
.
Prou.
20.
Caiet.
in
summu
.
pag.
vlt.
which
thing
is
so
cleere
by
the
Scriptures
,
that
your
Cardinall
Caietane
cannot
denie
it
.
Secondly
,
thousandes
are
so
turmoiled
therewith
,
that
dayly
they
come
to
confesse
the
sinnes
which
they
had
forgotten
,
condemning
themselues
of
their
former
negligence
.
Thirdly
,
none
of
you
all
can
prescribe
howe
much
time
,
or
what
diligence
is
inough
,
that
ones
confession
may
be
perfit
.
The
consideration
wherof
,
bringeth
many
thousand
souls
to
perplexitie
.
For
you
beare
them
in
hand
,
that
they
must
confesse
all
mortal
sins
,
and
all
specificall
differences
of
the
same
.
And
yet
will
I
gage
my
life
,
that
ye
haue
ten
thousand
priestes
in
Europe
,
yea
perhaps
in
Italie
,
that
cannot
perceiue
the
aforesaid
difference
;
and
much
lesse
can
the
lay
people
performe
it
.
See
more
hereof
,
in
my
booke
of
Motiues
.
The
2.
obiection
.
Mat.
3.
v.
6.
S.
Iohn
the
baptist
induced
the
people
to
the
confession
of
their
sinnes
:
which
doubtlesse
was
not
to
confesse
themselues
in
generall
to
be
sinners
,
but
to
vtter
euery
man
his
sinnes
.
So
is
it
said
in
the
actes
of
the
apostles
,
that
many
of
them
which
beleeued
,
Acts.
19.
v.
18.
came
confessing
and
declaring
their
deeds
.
And
therfore
saith
S.
Hierome
,
that
priestes
binde
and
loose
,
Auditâ
peccatorum
varietate
,
Hier.
in
16.
Mat.
hauing
heard
the
varietie
of
sinnes
.
The
answere
.
I
say
first
,
that
S.
Iohn
the
baptist
cannot
meane
of
your
sacramentall
confession
,
because
it
was
not
instituted
before
his
decollation
.
Mat.
14.
Luk.
9.
v.
7.22
.
But
you
make
smal
accompt
to
wrest
the
holy
scripture
,
if
by
any
meanes
it
could
so
serue
your
turne
.
For
as
your
graund
doctor
Pighius
resembled
it
to
a
nose
of
waxe
,
euen
so
in
good
sooth
ye
seeme
to
vse
it
.
The
trueth
is
this
:
S.
Iohn
exhorting
the
people
to
repentance
,
and
to
amendment
of
their
former
liues
euil
spent
,
found
so
good
successe
in
his
preaching
,
that
Hierusalem
,
Math.
3
v.
1.2
,
3.
Iordan
was
two
floudes
ioyned
in
one
.
Eucherius
.
and
all
Iurie
,
and
all
the
countrey
about
Iordan
,
were
desirous
to
be
baptized
;
and
in
signe
of
their
true
repentance
,
they
publickly
acknowledged
their
sinnes
.
But
that
they
this
did
in
generall
termes
,
and
not
in
popish
maner
,
I
prooue
it
by
two
reasons
.
First
,
because
popish
auricular
confession
was
not
yet
inuented
,
but
after
Christes
resurrection
,
as
all
papistes
graunt
.
Againe
,
because
one
man
could
not
possibly
heare
seuerally
,
I
say
secondly
,
that
with
you
papistes
,
auricular
confess●on
is
an
holy
sacrament
,
and
to
be
made
of
such
sinnes
only
,
as
are
committed
after
baptisme
.
Hysteron
proteron
proper
to
the
papistes
.
And
yet
doth
S.
Iohn
speake
,
as
is
euident
by
the
text
,
only
of
those
sins
that
were
done
before
baptisme
.
This
is
your
Hysteron
proteron
,
to
whom
an
horse-mil
and
a
mil-horse
,
is
all
one
.
I
say
thirdly
,
Act.
19.
v.
1●
.
that
the
confession
which
these
Ephesians
made
,
whereof
S.
Luke
speaketh
;
is
an
euident
external
signe
of
true
inward
remorse
,
and
of
sincere
faith
in
Christ
Iesus
:
but
doubtlesse
it
doth
nothing
at
all
resemble
,
the
blasphemous
popish
auricular
confession
.
For
first
,
they
confessed
their
sinnes
verbally
,
as
they
burnt
their
bookes
really
;
but
of
absolution
S.
Luke
speaketh
not
one
word
,
which
for
all
that
in
poperie
is
essentiall
.
Secondly
,
this
confession
was
voluntarie
,
but
popish
confession
is
by
compulsion
.
Thirdly
,
Vide
Iosue
cap.
7
v.
20.
this
confession
was
done
in
the
face
of
the
congregation
,
but
popish
confession
is
made
in
the
priests
eare
.
Fourthly
,
as
some
of
the
faithfull
made
this
confession
,
so
other
some
did
not
:
but
amongst
the
papistes
it
must
be
made
of
all
,
vnder
paine
of
damnation
.
Fiftly
,
as
Mathew
confessed
himselfe
to
haue
been
a
publican
,
and
as
Paule
confessed
that
he
had
persecuted
Christes
Church
;
Mat.
10.
v
3.
1.
Tim.
1.
v.
13.
but
neither
of
them
confessed
any
other
sinne
.
So
the
faithfull
at
Ephesus
of
zeale
confessed
their
notorious
deedes
,
but
not
all
their
particular
sinnes
,
Nay
,
they
only
confessed
how
Satan
had
seduced
them
,
and
for
that
end
they
burnt
their
bookes
.
Which
publick
attestation
done
to
the
glory
of
God
,
can
neuer
establish
secret
popish
whispering
in
the
priestes
eare
.
I
say
fourthly
,
The
priests
doe
only
declare
sins
to
be
bound
or
loosed
.
then
the
priest
of
the
old
testament
had
in
making
cleane
or
vncleane
:
That
is
to
say
,
as
the
priestes
of
the
old
testament
,
did
declare
who
were
cleane
,
or
vncleane
:
so
the
ministers
of
the
Church
knowing
some
sinners
to
be
penitent
,
and
other
some
to
be
vnpenitent
,
pronounce
according
to
Gods
worde
,
that
the
sinnes
of
the
one
sorte
are
bound
,
and
of
the
other
sort
loosed
.
And
heere
note
by
the
way
,
that
the
word
(
peccatorum
)
in
S.
Hierome
,
doth
as
aptly
signifie
sinners
as
sinnes
:
and
therefore
these
wordes
(
Auditâ
peccatorum
varietate
,
)
I
thus
translate
:
hauing
heard
the
varietie
of
the
sinners
.
This
I
say
,
because
the
papistes
seeke
to
make
aduantage
of
the
indifferencie
of
the
word
.
And
yet
howsoeuer
they
take
it
,
it
cannot
serue
their
turne
.
The
2.
obiection
.
Christ
commanded
him
that
was
clensed
from
his
leprosie
,
The
answere
.
I
say
first
,
that
this
text
of
Scripture
prooueth
plainly
,
that
the
priest
cannot
forgiue
sinne
,
The
leaper
is
cleansed
,
before
he
be
sent
to
the
priest
.
or
make
the
sinner
cleane
;
but
only
pronounce
and
declare
him
to
be
cleane
,
whom
God
hath
alreadie
clensed
.
For
otherwise
,
God
would
haue
sent
him
to
the
priest
that
had
the
leprie
,
before
hee
was
clensed
from
the
same
;
that
so
hee
might
haue
found
remedie
,
at
the
Priestes
handes
.
I
say
secondly
,
that
as
yet
the
ceremonies
of
the
lawe
were
not
abrogate
,
Leuit.
14.
v.
22.
and
therefore
Christ
woulde
not
haue
them
contemned
or
omitted
.
Now
the
law
was
as
we
reade
in
Leuiticus
,
that
whosoeuer
was
clensed
from
the
leprosie
,
should
present
himself
before
the
priest
,
and
offer
vp
the
sacrifice
of
thanksgiuing
.
This
is
the
mysterie
,
wherein
the
papistes
would
stablish
their
popishe
absolution
.
The
end
of
the
lawe
was
,
that
Gods
goodnesse
shoulde
be
publickly
approoued
,
and
that
the
party
clensed
should
giue
a
signe
of
gratitude
.
Therfore
doth
it
follow
in
the
text
:
Goe
and
shewe
thy selfe
to
the
priest
,
and
offer
the
gift
that
Moses
commaunded
for
a
witnesse
to
them
.
Mat.
8.
v.
4.
For
he
could
not
be
receiued
into
the
congregation
,
but
by
the
iudgement
of
the
priest
.
I
say
thirdly
,
that
Christ
commanded
not
only
his
disciples
to
loose
Lazarus
,
Math.
8.
v.
42.43
44
,
4●
.
but
all
the
Iewes
also
,
and
the
very
women
that
were
present
.
And
consequently
,
not
priests
only
but
euen
lay
men
,
and
women
also
may
giue
absolution
.
Which
thing
I
weene
,
the
wiser
sort
of
papists
will
neuer
graunt
.
Yet
the
end
of
this
loosing
was
not
to
establishe
popishe
absolution
,
but
to
make
the
miracle
manifest
to
the
incredulous
Iewes
.
I
prooue
it
by
these
wordes
next
afore
going
:
I
knowe
that
thou
hearest
me
alwaies
,
but
because
of
the
people
that
stand
by
,
I
said
it
;
that
they
may
beleeue
,
that
thou
hast
sent
me
.
Yea
,
it
cannot
be
prooued
by
the
text
,
that
the
disciples
were
appointed
to
loose
Lazarus
,
saue
only
in
generall
termes
,
as
also
were
the
women
that
stood
by
.
And
indeed
Christ
seemeth
to
haue
committed
that
office
principally
to
the
Iewes
,
that
so
all
occasion
of
incredulitie
might
be
taken
from
them
.
The
3.
obiection
.
S.
Iames
saith
:
confesse
your
sinnes
one
to
another
,
The
answere
.
I
say
first
,
that
in
these
wordes
Christ
gaue
authoritie
to
preach
the
gospel
;
which
whosoeuer
beleeue
,
haue
their
sinnes
remitted
,
and
whosoeuer
beleeue
it
not
,
See
the
answere
to
the
first
obiection
.
are
subiect
to
damnation
.
Other
binding
and
loosing
we
finde
none
in
the
scriptures
;
neither
yet
that
Christ
heard
any
confessions
.
This
sense
of
binding
and
loosing
by
preaching
the
word
of
God
,
S.
Hierom
,
whom
the
papistes
boast
to
be
their
patrone
heerein
,
maketh
so
euident
,
as
more
to
a
reasonable
man
cannot
be
wished
.
Hier.
in
Esaia●
▪
c
14.
These
are
his
words
:
Funibus
peccatorum
suorum
vnusquisque
constringitur
:
quos
funes
atque
vincula
soluere
possunt
&
apostoli
,
imitantes
magistrum
suum
qui
eis
dixerat
:
quaecunque
solueritis
super
terram
,
erunt
soluta
&
in
coelo
.
Mat.
18.
v.
18.
Soluunt
autem
eos
apostoli
sermone
Dei
,
&
testimonijs
scripturarum
,
&
exhortatione
virtutum
.
Euery
one
is
bound
with
the
cordes
of
his
sinnes
:
which
cordes
and
bandes
the
Apostles
can
loose
,
while
they
imitate
their
maister
,
that
said
(
these
words
)
vnto
them
:
The
preaching
of
the
word
,
bindeth
and
looseth
our
sinnes
.
what
things
soeuer
ye
shall
loose
on
earth
,
shal
be
loosed
also
in
heauen
.
And
the
apostles
loose
them
by
the
word
of
God
,
&
by
the
testimonies
of
the
scriptures
,
&
by
the
exhortation
of
vertues
.
Behold
here
these
golden
words
.
The
papists
bitterly
exclaime
against
vs
,
when
we
teach
that
Gods
ministers
do
bind
&
loose
mens
sins
,
by
the
true
preaching
of
his
sacred
worde
:
and
yet
the
holy
and
most
learned
father
S.
Hierome
,
In
breu●ar
.
Triden
.
in
ips
.
fest.
whom
the
papistes
in
their
church-seruice
,
terme
(
doctorem
maximum
)
the
greatest
doctor
of
all
the
rest
;
teacheth
the
selfe
same
doctrine
,
in
most
plaine
,
flat
,
and
expresse
termes
.
To
which
exposition
of
S.
Hierome
,
when
any
papist
shal
answere
sufficiently
,
I
promise
to
become
his
bondman
.
For
S.
Hierome
alledgeth
the
verie
same
scripture
,
vpon
which
the
papistes
would
ground
their
new
no
absolution
,
and
affirmeth
that
the
apostles
imitate
and
fulfill
Christes
commandement
,
when
they
preach
his
word
,
declare
the
scriptures
,
and
exhort
to
godly
life
.
Oh
sweete
Iesus
,
who
but
papistes
can
denie
such
plaine
testimonies
?
Nay
,
nay
,
who
but
senselesse
men
,
who
but
arrogant
men
,
who
but
impudent
men
,
who
but
men
carelesse
of
their
saluation
;
will
desperately
impugne
so
manifest
and
comfortable
doctrin
,
so
exactly
and
so
sweetly
agreeing
with
the
holy
scriptures
?
God
graunt
that
they
may
once
espie
their
grosse
errors
,
and
with
humilitie
acknowledge
the
same
.
I
say
secondly
,
that
the
practise
of
the
auncient
church
,
and
al
approoued
antiquitie
is
against
you
.
Heereof
none
can
stand
in
doubt
that
seriously
peruseth
my
booke
of
Motiues
.
I
say
thirdly
,
that
to
be
sent
as
Christ
was
sent
,
doth
argue
a
similitude
,
but
not
an
identitie
or
equalitie
:
as
when
Christ
commandeth
vs
to
loue
our
neighbour
as
our selfe
;
hee
chargeth
vs
not
,
Mat.
22.
v.
39.
to
loue
him
in
the
same
degree
.
For
we
may
lawfully
haue
more
care
of
our
owne
soule
,
then
of
our
neighbours
:
and
also
preferre
our
owne
necessitie
before
our
neighbours
.
I
say
fourthly
,
that
the
giuing
of
the
holy
ghost
to
the
Apostles
was
very
necessary
;
Mat.
28.19
.
Luc.
10.3
.
Ioan.
16.2.3
.
Mat.
10.19
.
yet
not
to
forgiue
sinnes
in
popishe
sense
,
but
for
the
effectuall
preaching
of
Gods
worde
.
For
otherwise
,
they
being
of
themselues
poore
and
simple
men
,
and
sent
to
all
nations
as
lambes
among
wolues
,
could
neuer
haue
accomplished
their
commission
,
with
authoritie
,
fruite
and
effect
.
I
say
fiftly
,
that
S.
Iames
speaketh
of
mutual
reconciliation
,
which
ought
to
be
between
neighbour
and
neighbour
:
and
therefore
doth
he
commaund
mutuall
praier
,
aswell
as
hee
doth
mutuall
confession
.
Neither
are
his
words
restrained
either
to
priests
or
to
lay
men
,
but
vttered
indifferently
to
all
:
yea
,
Doctor
Subtilis
)
freely
granteth
that
their
auricular
confession
is
neither
grounded
in
this
place
,
nor
in
any
other
text
of
holy
scripture
:
these
are
his
owne
words
:
Scotus
in
4.
fen●
.
dist.
17.
q.
1.
Sed
nec
per
hoc
videtur
mihi
quod
Iacob
,
praeceptum
hoc
dedit
,
nec
praeceptum
à
Christo
promulgauit
.
Primum
non
:
vnde
enim
fuit
sibi
authoritas
obligandi
totam
ecclesiam
cum
esset
tantum
episcopus
ecclesiae
Hierosolymitanae
?
nisi
dicas
illam
ecclesiam
in
principio
fuisse
principalem
&
per
consequens
eius
episcopum
principalem
fuisse
Patriarcham
,
quod
non
concedent
Romani
;
nec
quod
illa
authoritas
proprie
pro
tempore
illo
erat
sibi
subtracta
.
N●c
secundum
videtur
;
quia
apostoli
publicantes
praceptum
Domini
in
scripturis
suis
,
vtebantur
modo
loquendi
per
quem
potuit
innotescere
quod
erant
praecones
Christi
Sequitur
dicendo
enim
confitemini
alterutrum
,
non
magis
dicit
confessionem
faciendam
esse
sacerdoti
quam
alij
.
Subdit
enim
statim
:
&
orate
pro
inulcem
vt
saluemint
:
vbi
nullus
diceret
ipsum
instituisse
,
nec
promulgasse
praeceptum
diuinum
,
sed
intellectus
eius
est
sicut
in
illo
verbo
:
confitemin●
alterutrum
persuasio
ad
humilitatem
;
vt
scilicet
generaliter
nos
confiteamur
apud
proximos
peccatores
iuxta
illud
:
si
dixerimus
quod
peccatum
non
habemus
,
nosmetipsos
seducimus
&
vertias
in
nobis
non
est
.
Ita
per
secundum
persuadet
ad
charitatem
fraternam
vt
scilicet
per
charitatem
fraternam
subueniamus
nobis
inuicem
.
Neither
doth
this
perswade
me
,
that
Iames
gaue
this
commaundement
;
neither
that
hee
published
it
as
commaunded
by
Christ
:
the
first
seemeth
not
:
for
from
whence
could
hee
haue
authoritie
to
binde
the
whole
church
,
being
but
only
the
B.
of
Ierusalem
?
vnlesse
thou
wilt
say
,
that
that
church
in
the
beginning
was
the
principall
,
and
consequently
,
that
the
B.
therof
was
the
principall
patriarke
,
which
the
Romanes
wil
not
grant
:
neither
,
that
that
authority
was
properly
for
that
time
taken
from
them
.
Neither
is
the
second
probable
,
because
the
apostles
,
when
they
published
the
Lords
commandement
in
their
writings
,
vsed
that
manner
of
phrase
.
By
which
it
may
appeare
,
that
they
were
the
publishers
of
Christs
institution
.
For
in
saying
(
these
words
)
confes
one
to
another
,
he
commaundeth
no
more
to
make
confession
to
a
priest
,
then
to
a
lay
man
:
for
he
addeth
forthwith
;
and
pray
one
for
an
other
,
that
ye
may
be
saued
.
Where
none
wil
say
that
he
ordained
,
neither
that
he
published
gods
commandement
,
but
the
vnderstanding
is
as
in
the
other
place
,
a
perswasion
to
humility
,
to
wit
,
that
we
generally
confesse
our selues
sinners
to
our
neighbors
.
Euen
so
doeth
he
by
the
second
perswade
to
brotherly
loue
:
to
wit
,
that
of
charity
we
wil
help
one
another
.
Thus
writeth
their
subtile
schoole-doctour
Scotus
,
who
not
able
to
stablish
auricular
confession
in
the
scriptures
,
fleeth
to
their
last
refuge
,
to
wit
,
to
vnwritten
traditions
:
for
in
the
end
of
al
he
addeth
these
words
:
Vide
Ioseph
.
Angles
in
4.
l.
pag.
prim
.
Of
this
opinion
is
Beatus
Rhenanus
,
Richardus
,
Durandus
,
Bonauentura
Hugo
,
Panormitanus
,
and
the
popish
Canonists
generally
.
Of
Beatus
Rhenanus
his
opinion
more
shall
be
saide
shortly
:
of
Richardus
,
Durandus
,
Bonauentura
,
and
Hugo
,
Iosephus
Angles
may
satisfie
the
Reader
:
and
what
popish
canonists
hold
,
●a●ar
.
&
Couar
.
Nauarre
and
Couarruuias
do
not
conceale
:
of
whom
with
others
reade
in
my
booke
of
Motiues
.
I
say
sixtly
,
that
by
the
opinion
of
their
famous
cardinall
Caietane
,
Caiet.
ea
.
20.
in
Ioann
.
secret
confession
is
against
Christs
institution
,
as
also
the
precept
that
vrgeth
vs
to
the
same
.
I
say
seuenthly
,
that
auricular
confession
was
not
an
article
of
faith
in
the
church
of
Rome
vntill
the
councell
of
Lateran
,
Anno
Dom.
1215
which
councell
was
celebrated
vnder
pope
Innocentius
the
third
of
that
name
,
more
then
1200.
yeeres
after
Christ
.
So
saith
frier
Ioseph
in
his
narration
to
the
pope
:
yea
,
Ioseph
.
Angl.
in
4.
sent.
de
con●●●
▪
which
is
more
to
be
admired
,
the
necessity
of
auricular
confession
was
not
established
by
popish
decree
,
before
the
said
Innocent
▪
was
pope
of
Rome
:
so
writes
their
own
historiographer
Platina
.
Platina
in
vit●
Zeph●ri●●
▪
The
fourth
obiection
.
Tertullian
and
Cyprian
who
liued
aboue
1300.
yeres
ago
,
do
both
make
mention
of
secret
confession
made
closely
to
the
priests
:
yea
,
of
such
sins
as
the
people
neuer
did
,
Cypr.
de
lapsi●
.
saue
only
that
they
thoght
of
them
in
their
harts
.
Which
words
can
neuer
be
rackt
to
publike
confession
,
Tertull.
de
poenit
,
but
must
perforce
be
vnderstood
of
that
auricular
confession
,
which
is
this
day
vsed
in
the
church
of
Rome
.
The
answere
.
I
say
first
,
that
Cyprian
and
Tertullian
speake
of
publike
confession
,
which
the
fathers
of
the
ancient
church
appointed
to
be
done
for
publike
crimes
:
which
practise
in
some
measure
is
this
day
obserued
in
our
church
of
England
.
I
say
secondly
,
that
albeit
in
the
ancient
church
,
some
deuout
people
of
great
zeale
confessed
to
the
priests
their
secret
faults
,
desiring
their
counsel
,
prayers
,
and
instruction
in
that
behalfe
:
yet
were
such
confessions
voluntary
vntill
Innocentius
,
neither
were
they
made
by
all
the
people
,
Confession
was
voluntary
for
1215.
yeeres
after
Christ
.
neither
did
they
recite
all
their
sinnes
,
but
such
onely
as
seemed
good
vnto
them
.
This
answer
is
sufficiently
prooued
already
;
yet
for
better
satisfaction
of
the
Reader
,
I
will
confute
papists
by
papists
in
expresse
termes
.
Beatus
Rhenanus
a
popish
diuine
,
Primo
principal
and
a
man
of
great
learning
,
though
carried
away
with
the
errours
of
his
time
,
hath
testified
this
veritie
so
sincerely
and
so
copiously
,
as
more
neede
not
be
said
herein
.
First
therefore
he
hath
these
words
:
De
publica
confessione
siue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
facit
mentionem
,
Beatus
Rhenanus
in
annot.
ad
libr.
Tertull.
de
poenitent
.
(
cuius
etiam
Leo
papa
meminit
de
poenitentia
,
dist.
1.
)
qua
maiores
nostros
apparet
aliquandiu
vsos
fuisse
priusquam
ista
secreta
nasceretur
,
qua
hodie
conscientiam
nostram
sacerdoti
detegimus
,
vsque
ad
circumstantiarum
omnium
minutias
;
quam
tamen
saluberrimam
esse
nemo
potest
inficiari
.
Sane
sunt
etiam
inter
iuris
pontificij
interpretes
,
qui
institutam
ab
ecclesia
tradant
confessionem
:
igitur
quantum
conijcere
datur
,
illa
sumpsit
originem
ex
veteri
instrumento
:
haec
autem
hinc
nata
videtur
,
quod
constitutis
quibusdam
poenitentiae
legibus
,
quib
&
tempus
&
modus
singulis
peccatis
expiandis
praestituebatur
,
(
Canones
poenitentiales
vocant
▪
)
opus
▪
fuit
sacerdotem
in
consilium
adhiberi
,
praesertim
à
laicis
.
He
maketh
mention
(
he
speaketh
of
Tertullian
,
)
of
publike
confession
,
whereof
Leo
also
maketh
mention
;
which
it
is
cleare
that
our
ancestors
vsed
som
space
of
time
,
before
this
secret
confession
was
hatched
,
with
which
we
this
day
disclose
our
conscience
to
the
priest
,
til
we
haue
told
the
least
circumstance
of
al
,
which
neuertheles
no
man
can
denie
to
be
very
good
.
Yea
,
ther
be
euen
among
them
that
interpret
the
popes
law
,
who
acknowledge
confession
to
be
ordained
by
the
church
.
Therefore
as
I
can
coniecture
,
This
testimonie
is
worthy
of
consideration
.
the
publike
confession
began
of
the
olde
Testament
;
this
auricular
came
vp
thus
,
because
so
soone
as
certain
lawes
were
made
,
in
which
the
time
and
the
maner
were
appointed
for
the
punishment
of
euery
sinne
(
which
they
tearme
the
penitentiall
canons
;
)
it
was
needefull
to
haue
a
priest
for
counsell
,
especially
to
the
lay
people
.
Out
of
these
words
I
note
first
,
that
Tertullian
,
Cyprian
,
Leo
,
and
all
the
ancient
writers
,
do
alway
vnderstand
publike
,
when
they
speake
of
confession
;
although
some
of
them
,
as
Leo
were
bishops
of
Rome
themselues
.
I
note
secondly
,
that
the
ancient
church
knewe
not
this
late
Popish
auricular
confession
,
as
which
was
hatched
but
of
late
yeares
.
I
note
thirdly
,
that
this
Beatus
Rhenanus
is
a
great
papist
,
as
who
acknowledgeth
this
confession
auricular
to
be
good
;
&
consequently
,
that
his
answer
is
most
forcible
against
the
papists
I
note
fourthly
,
that
this
auricular
confession
was
ordained
by
the
law
of
man
,
and
neither
by
Christ
nor
by
his
apostles
.
I
note
fiftly
,
that
the
confession
wherof
the
ancient
fathers
speake
,
was
of
some
speciall
sinnes
,
but
not
of
all
:
I
proue
it
,
because
Rhenanus
saith
that
it
began
of
the
old
testament
;
Leuit.
16.21
.
●
.
Esdr.
9.2
.
in
which
it
is
cleare
,
that
all
sins
were
not
particularly
confessed
.
Let
this
be
wel
marked
.
I
note
sixtly
,
that
after
the
constitution
of
the
penitential
canons
,
priests
were
ordained
purposely
to
giue
counsell
and
instruction
to
the
simple
Lay
people
,
which
in
processe
of
time
,
is
brought
to
a
further
matter
.
Secondly
,
Rhenanus
hath
these
expresse
words
:
Behold
the
confusion
of
popery
,
for
better
proofe
cannot
be
had
.
being
thereto
inforced
by
the
authoritie
of
the
scripture
,
of
S.
Chrysostome
,
S.
Cyprian
,
S.
Basil
,
S.
Bede
,
S.
Ambrose
,
S.
Hierome
,
Tertullian
,
Hesychius
,
Theodulphus
,
Theodorus
,
Bertramus
,
Rabanus
,
and
Nectarius
;
all
which
hee
alleadgeth
for
his
opinion
.
Who
can
wish
further
proofe
?
Thirdly
,
Rhenanus
writeth
thus
:
Tertio
.
principal
.
Non
aliam
ob
causam
complurium
hîc
testimonijs
vsi
sumus
,
quam
ne
quis
admiretur
Tertullianum
de
clancularia
illa
admissorum
confessione
nihil
locutum
,
quae
quantum
conijcimus
,
penitus
id
temporis
ignorabatur
.
For
no
other
cause
haue
I
vsed
here
the
testimonies
of
so
many
writers
,
but
lest
any
should
maruell
,
The
pure
primitiue
church
knew
not
auricular
confession
.
that
Tertullian
spake
nothing
of
that
secret
confession
,
which
(
as
I
thinke
)
was
altogether
vnknowen
at
that
time
.
Lo
,
Tertullian
spake
not
one
word
of
auricular
confession
,
as
which
was
not
heard
of
in
his
time
.
So
then
,
the
holy
fathers
are
wholy
against
the
papists
,
euen
by
the
iudgement
of
a
famous
papist
.
Fourthly
,
Rhenanus
saith
thus
;
Thomas
Aquinas
&
Scotus
,
homines
nimium
arguti
,
confessionem
hodie
talem
reddiderunt
,
vt
Ioannes
ille
Geilerius
grauis
ac
sanctus
theologus
,
qui
tot
annis
argentorati
concionatus
est
,
apud
amicos
suos
saepe
testatus
sit
,
iuxta
corum
deuteroseis
impossibile
esse
confiteri
.
But
Th.
Aquinas
&
Scotus
,
men
too
much
delighted
with
subtilties
,
haue
brought
confession
this
day
to
such
a
passe
,
Popish
confession
is
vnpossible
,
euen
by
the
grant
of
the
Papists
.
that
Ioannes
Geilerius
a
graue
and
reuerend
diuine
,
and
a
preacher
a
long
time
at
Argentoratum
,
said
many
a
time
vnto
his
friends
,
that
it
was
impossible
for
a
man
to
make
his
confession
,
according
to
their
traditions
.
Marke
well
for
Christs
sake
.
Out
of
these
words
I
note
first
,
that
the
vaine
curious
distinctions
of
the
schoole
doctors
,
haue
brought
much
mischeif
into
the
church
of
god
:
which
if
a
papist
had
not
spoken
it
,
wold
seeme
incredible
to
the
world
.
I
note
secondly
,
that
it
is
impossible
for
a
papist
to
make
his
confession
according
to
the
popish
law
;
&
consequently
,
that
al
papists
by
popish
doctrine
,
must
perish
euerlastingly
.
Who
will
not
defie
poperie
that
deepely
considereth
these
things
?
Marke
wel
my
words
,
gentle
reader
.
The
papists
teach
vs
to
hold
for
an
article
of
our
beleef
,
that
we
are
bound
to
make
our
confessions
as
the
popish
lawe
prescribeth
;
that
is
,
as
Aquinas
and
Scotus
haue
set
towne
the
same
.
And
for
al
that
,
Ge●lerius
a
papist
himselfe
and
a
great
diuine
,
complained
often
to
his
friendes
,
that
no
man
coulde
possiblie
performe
the
same
.
Fi●
on
poperie
,
and
God
of
his
mercie
conuert
al
papists
to
the
trueth
.
Nowe
then
,
since
on
the
one
side
,
the
popish
confession
must
bee
made
vnder
paine
of
damnation
,
and
since
on
the
other
side
,
none
possibly
can
make
the
same
as
is
required
;
it
followeth
of
necessitie
by
popish
doctrine
,
that
all
papists
must
be
damned
eternally
.
O
miserable
poperie
,
confounded
by
thy selfe
!
Thine
owne
doctors
O
popery
,
(
such
force
hath
the
truth
)
haue
bewrayed
thy
trecherie
to
the
world
.
It
is
to
vs
his
great
mercy
,
for
the
merits
of
Christ
Iesus
,
and
to
you
papists
his
iust
iudgement
,
for
the
punishment
of
your
sinnes
.
If
you
wil
in
time
repent
and
embrace
his
holy
gospel
,
his
mercie
is
open
towards
you
:
if
you
will
still
continue
in
your
wilful
obstinacie
,
God
doubtlesse
wil
reuenge
the
bloud
of
his
innocents
at
your
hands
.
For
with
your
beggerly
vnwritten
traditions
,
you
deuour
the
soules
of
many
thousands
.
I
note
thirdly
,
that
many
liuing
among
the
papists
,
doe
externally
obey
the
popish
law
;
who
in
their
hearts
detest
a
great
part
of
their
late
hatched
Romish
religion
.
Many
among
the
papists
dare
not
vtter
their
minds
This
is
euident
by
the
secret
complaint
of
this
learned
man
Geilerius
,
who
tolde
that
to
his
trustie
friends
,
which
hee
durst
not
disclose
to
others
.
S
Cyprians
time
,
some
were
so
zealous
and
so
esteemed
the
sacred
ministerie
,
that
although
they
did
not
denie
the
faith
publikely
in
time
of
persecution
:
yet
bicause
they
had
some
doubts
therein
,
&
were
troubled
in
their
minds
,
they
voluntarily
disclosed
their
secret
griefes
to
Gods
ministers
humbly
desired
their
godly
aduise
,
and
submitted
themselues
to
do
what
they
thought
expedient
:
by
reason
whereof
,
they
sometime
had
publike
penance
inioyned
them
,
and
confessed
that
in
the
face
of
the
congregation
,
which
they
before
disclosed
secretly
to
the
ministers
:
which
thing
was
appointed
for
edification
sake
by
the
ministers
,
and
of
deuotion
voluntarily
performed
by
the
penitents
.
This
my
answere
is
fully
contained
,
as
well
in
the
words
of
Origen
,
as
of
Saint
Cyprian
.
Saint
Cyprian
hath
these
words
;
Cypr.
de
lapsis
,
pag.
284.
Quanto
&
fide
maiores
&
timore
meliores
sunt
,
qui
quamuis
nullo
sacrificij
aut
libelli
facinore
constricti
,
quoniam
tamen
de
hoc
vel
cogitauerunt
,
hoc
ipsum
apud
sacerdotes
dei
dolenter
&
simpliciter
confitentes
exomologesin
conscientiae
faciunt
,
animi
sui
pondus
exponunt
,
salutarem
medelam
paruis
licet
&
modicis
vulneribus
exquirunt
.
How
much
sounder
in
faith
and
better
in
holy
feare
are
they
,
who
neither
hauing
offended
by
sacrificing
to
the
Idols
,
nor
by
exhibiting
libels
to
the
magistrates
,
yet
because
they
sometime
thought
of
these
matters
,
do
simply
&
penitently
confesse
the
same
to
Gods
ministers
,
doe
lay
open
their
conscience
,
and
do
disclose
the
griefe
of
their
minds
,
and
seeke
for
wholesome
medicine
,
though
their
wounds
be
small
and
easie
to
be
cured
.
Out
of
these
words
I
note
first
,
that
all
generally
made
not
their
confessions
of
secret
faults
,
but
onely
certaine
zealous
&
deuout
persons
.
I
note
secondly
,
that
as
al
people
did
not
confes
their
secret
faults
,
so
neither
did
these
deuout
penitents
confes
al
their
secret
faults
;
but
only
their
secret
cogitations
,
concerning
the
denial
of
their
faith
in
persecution
.
I
note
thirdly
,
that
these
deuout
persons
perceuing
them
that
did
the
facts
openly
,
to
be
inioyned
to
confesse
the
same
in
the
face
of
the
congregation
,
&
withal
doubting
what
themselues
were
bound
to
doe
for
their
secret
thoughts
of
the
same
matters
;
came
voluntarily
to
Gods
ministers
,
confessed
the
griefe
of
their
mind
vnto
them
,
and
desired
their
godly
counsell
.
All
which
may
be
gathered
out
of
S.
Cyprians
words
,
and
more
plainely
out
of
Origens
words
following
.
Origen
hath
these
expresse
words
,
Tantumodo
circumspice
diligentius
,
cui
debeas
confiteri
peccatum
tuum
.
Proba
prius
medicum
▪
cui
debeas
causam
languoris
exponere
;
qui
sciat
infirmari
cum
infirmante
,
flerecum
flente
▪
qui
condolendi
&
compatiendi
nouerit
disciplinam
,
vt
ita
demum
si
quid
ille
dixerit
,
qui
se
prius
&
eruditum
medicum
ostenderit
&
misericordem
;
si
quid
consilii
dederit
facias
&
sequaris
:
si
intellexerit
&
praeuiderit
talem
esse
languorem
tuum
,
qui
in
conuentu
totius
ecclesiae
exponi
debeat
,
&
curari
,
ex
quo
fortassis
&
caeteri
aedificari
poterunt
&
tu
ipse
facilè
sanari
,
multa
hoc
deliberatione
,
&
satis
perito
medici
illius
consilio
procur
andum
est
.
Onely
looke
about
thee
diligently
,
to
whom
thou
maist
confes
thy
sinne
.
Trie
first
the
Phisition
to
whom
thou
must
disclose
the
cause
of
thy
disease
;
such
a
one
as
knoweth
to
be
infirme
with
him
that
is
imfirme
,
to
weepe
with
him
that
weepeth
,
and
hath
learned
to
sorrow
and
take
compassion
;
that
so
at
the
length
,
if
hee
shall
say
any
thing
,
who
before
hath
shewed
himselfe
to
be
a
skilfull
&
merciful
Phisition
;
if
he
shall
giue
thee
any
counsell
,
thou
maiest
do
and
folow
the
same
.
If
he
shall
perceiue
and
foresee
thy
disease
to
be
such
,
that
it
must
be
disclosed
in
the
assemblie
of
the
whole
congregation
,
&
so
be
cured
,
wherby
perhaps
both
others
may
be
edified
,
&
thy selfe
made
whole
;
then
this
must
be
done
with
great
deliberation
,
&
by
the
skilful
counsel
of
the
said
phisition
.
Out
of
these
words
I
note
first
,
that
the
penitents
made
election
both
of
that
they
did
confesse
,
and
of
the
priest
also
to
whom
they
did
confesse
.
Where
this
day
by
the
law
of
poperie
,
wee
must
confesse
euery
sin
by
compulsion
,
and
also
to
our
parish-priest
only
.
I
note
secondly
,
that
we
must
confesse
to
none
,
but
to
such
as
we
first
know
to
be
discreet
and
learned
,
&
so
by
your
fauour
,
we
must
this
day
confesse
to
few
parish
priests
in
Europe
.
For
they
are
commonly
sir
Iohns
lacke-latine
,
&
as
wise
as
none
of
them
al.
I
note
thirdly
that
when
such
things
as
were
voluntarily
confessed
to
the
priest
,
seemed
to
be
such
as
might
edifie
the
people
;
then
the
priests
exhorted
to
confesse
the
same
againe
,
before
the
whole
congregation
.
Which
point
conuinceth
plainely
,
that
such
their
confessions
were
voluntarie
,
and
not
by
constraint
of
law
.
I
prooue
it
,
because
the
priest
may
not
for
the
safegard
of
his
life
,
nor
for
to
saue
the
whole
world
,
reueale
any
one
sinne
of
auricular
confession
,
or
once
vrge
the
penitent
to
do
the
same
.
For
so
much
the
selfe
same
popish
lawe
teacheth
,
no
learned
papist
can
denie
.
The
replie
.
That
confession
which
Nectarius
did
abrogate
at
Constantinople
,
was
priuate
and
not
publike
,
as
Rhenanus
thinketh
.
For
Sozomenus
,
Cassiodorus
,
and
Nicephorus
,
doe
all
three
affirme
iointly
,
that
that
priest
was
designed
ouer
the
penitents
in
euerie
church
,
who
was
knowen
to
bee
a
discreete
person
,
and
a
keeper
of
secrecie
.
But
doubtles
in
vaine
was
a
keeper
of
secrecy
chosen
,
where
euery
thing
was
to
be
published
.
The
answere
.
The
true
intelligence
of
this
storie
,
will
bring
great
light
to
the
whole
matter
of
confession
.
For
which
respect
,
I
will
proceede
so
methodically
in
answering
this
obiection
,
as
possibly
I
can
.
I
therfore
say
first
,
Primo
principal
.
that
Nectarius
the
B.
of
Constantinople
,
vtterly
abolished
the
law
made
for
confession
,
&
that
to
auoide
the
great
vices
,
which
ensued
thereupon
.
Which
being
so
,
it
must
folow
of
necessity
;
that
confession
was
not
commanded
by
the
law
of
God
.
For
otherwise
it
shuld
be
in
mans
power
(
which
no
wise
man
will
grant
,
The
story
of
Nectarius
must
be
well
marked
.
)
to
disanull
the
law
of
God
.
Againe
,
neither
the
holy
B.
Nectarius
,
would
euer
haue
attempted
so
to
abolish
gods
ordinance
;
neither
would
so
many
famous
bishops
,
haue
imitated
his
fact
.
And
yet
is
it
certaine
,
that
all
the
bishops
of
the
east
church
did
follow
his
opinion
;
yea
,
euen
S.
Chrysostome
,
Nicep.
li.
12.
c.
2●
who
succeeded
Nectarius
at
Constantinople
,
that
goodly
patriarchall
seat
of
the
world
.
So
saith
Nicephorus
.
Now
for
the
proofe
of
the
principal
point
,
to
wit
,
that
Nectarius
abandoned
confession
simply
and
wholy
,
The
first
probation
.
(
which
is
the
point
that
the
papists
do
and
must
denie
,
or
els
forsake
their
popery
:
)
I
proue
the
same
first
,
by
Thomas
Waldensis
a
papist
highly
renowmed
among
them
;
who
affirmeth
the
story
so
absolutely
,
as
our
Iesuite
Bellarmine
cannot
deny
the
same
;
&
his
reasons
to
the
contrarie
,
are
ridiculous
and
childish
.
For
first
,
Bellarm.
de
poenitent
.
lib.
3.
c.
15
he
saith
,
that
pope
Nicholas
calleth
Nectarius
the
mighty
aduersarie
of
heretikes
,
and
the
defender
of
the
church
.
Secondly
he
saith
,
that
saint
Chrysostome
and
many
other
bishops
approued
Nectarius
his
opinion
.
Ergo
,
saith
our
Iesuite
,
he
could
neuer
take
away
auricular
confession
.
S.
Chrysostome
and
all
the
bishops
of
the
East
,
practised
the
same
that
Nectarius
appointed
,
and
Thomas
Waldensis
a
zealous
papist
vnderstandeth
it
of
confession
generally
;
and
yet
Nectarius
because
he
was
a
godly
man
,
could
not
abolish
popish
confession
,
saith
our
Iesuite
.
But
I
weene
,
I
may
better
conclude
;
that
because
Nectarius
was
an
holy
man
,
Our
Iesuite
is
driuen
to
vse
petitio
principii
.
and
sawe
great
knauerie
vsed
by
reason
of
confession
;
to
wit
,
whoredom
between
the
deacon
and
the
confessionist
;
therefore
hee
iustly
abolished
that
lawe
,
which
was
only
made
by
the
power
of
man
.
For
our
Iesuite
taketh
that
as
graunted
,
that
is
in
controuersie
;
which
is
a
great
fault
in
the
Schooles
,
called
Petitio
principij
.
For
I
am
so
far
from
granting
his
auricular
confession
to
be
of
God
,
that
I
haue
copiously
disproued
the
same
already
.
I
prooue
it
secondly
,
by
the
manifold
testimonie
of
S.
Chrysostome
,
The
second
probation
.
who
was
the
next
successor
to
this
holy
Nectarius
.
In
one
place
he
hath
these
words
;
Peccata
tua
dicito
,
Chrysost.
hom.
2.
●n
Psal.
50.
tom.
1.
vt
deleas
illa
.
Si
confunderis
alicui
dicere
,
quia
peccasti
;
dicito
quotidie
in
anima
tua
.
Non
dico
vt
confitearis
conseruo
tuo
,
vt
exprobret
.
Dicito
Deo
,
qui
curat
ea
.
Tell
thy
sins
,
that
thou
maiest
blot
them
out
.
If
thou
be
ashamed
to
confesse
them
to
any
man
,
because
thou
hast
sinned
;
confesse
them
dayly
in
thy
mind
.
I
say
not
this
,
to
cause
thee
to
confesse
them
to
thy
fellow
seruaunt
;
that
hee
may
vpbraid
thee
.
Confesse
them
to
God
,
Chrys.
de
Lazar.
●ac
Din.
hom.
4.
●om.
2.
pag.
1359.
that
cureth
them
.
Againe
,
in
another
place
he
saith
thus
:
Condemnasti
peccatum
tuum
?
deposuisti
sarcinam
.
Quis
haec
dicit
?
ipse
iudex
tuus
.
Dic
tu
peccata
tua
prior
,
vt
iustificeris
;
cur
igitur
te
quaeso
pudescis
&
erubescis
dicere
peccata
tua
?
caue
enim
homini
dixeris
,
ne
tibi
opprobret
.
Neque
enim
conseruo
confiteris
,
vt
in
publicum
proferat
,
sed
ei
qui
Dominus
est
,
ei
qui
tui
curam
gerit
,
ei
qui
humanus
est
,
ei
qui
medicus
est
ostendis
vulnera
.
Neque
enim
ignorat
,
etiamsi
tu
non
dixeris
;
qui
sciebat
etiam
antequam
perpetrares
.
Quidigitur
causae
est
,
quo
m●nus
dicas
:
non
enim
ex
accusatione
fit
grauius
peccatum
,
imò
mitius
magis
ac
leuius
:
&
ob
hoc
ipsum
,
Deus
vult
te
dicere
,
non
vt
puniaris
,
sed
vt
relaxeris
:
non
vt
ipse
sciat
peccatum
,
cur
enim
id
postulet
,
quum
iam
sciat
?
sed
vt
tuscias
,
quantum
tibi
debitum
remittatur
.
Ideo
verò
vult
te
scire
beneficii
magnitudinem
,
vt
perpetuò
gratias
agas
,
vt
segnior
fias
ad
peccandum
,
vt
ad
virtutem
promptior
.
Nisi
dixeris
debiti
magnitudinem
non
agnosces
donationis
eminentiam
.
Non
inquit
,
cogote
in
medium
prodire
theatrum
,
ac
multos
adhibere
testes
:
Mihi
soli
dic
peccatum
priuatim
,
vt
sanem
vlcus
,
teque
dolore
liberabo
.
Hast
thou
condemned
thy
sin
?
What
can
more
plainly
be
said
,
against
Romish
confession
?
then
hast
thou
discharged
thy selfe
of
thy
load
.
Who
saith
so
?
euen
thine
owne
iudge
.
Tel
thou
thy
sins
first
,
that
thou
maiest
be
iustified
.
Why
therefore
I
pray
thee
art
thou
bashfull
,
and
ashamed
to
tell
thy
sins
?
beware
to
tel
them
to
man
,
least
he
vpbraid
thee
.
For
thou
doest
not
confesse
them
to
thy
fellow
seruant
,
that
hee
may
tell
them
abroad
;
but
to
him
that
is
thy
Lord
,
to
him
that
hath
care
of
thee
,
to
him
that
is
gentle
,
to
him
that
is
the
phisicion
doest
thou
shew
thy
woundes
.
For
neither
is
he
ignorant
of
them
,
although
thou
tell
them
not
,
who
knew
them
before
thou
diddest
them
.
What
then
is
the
cause
,
that
thou
maiest
not
tel
them
?
For
the
sin
is
not
made
greater
for
confessing
it
,
but
rather
more
light
and
easie
.
And
for
this
cause
will
God
haue
thee
to
tell
it
:
not
for
to
punish
thee
,
but
for
to
acquite
thee
:
not
that
he
may
know
thy
sin
;
for
why
should
he
require
it
,
since
he
knoweth
it
already
?
but
that
thou
maiest
know
how
much
debt
is
forgiuen
thee
,
&
therefore
will
he
haue
thee
to
know
the
greatnesse
of
the
benefite
,
that
thou
maiest
alway
giue
thankes
,
and
be
more
slow
to
sinne
,
and
more
propense
to
vertue
.
Vnlesse
thou
tell
the
greatnesse
of
the
debt
,
thou
shalt
not
know
the
excellencie
of
the
gift
.
I
doe
not
(
saith
he
)
compell
thee
to
come
forth
into
the
middest
of
the
theatre
,
and
to
bring
many
witnesses
.
Tell
thy
sinne
to
mee
alone
priuately
,
that
I
may
heale
thy
disease
,
and
I
will
deliuer
thee
from
thy
griefe
.
Againe
,
in
another
place
,
hee
writeth
thus
;
Non
tibi
dico
vt
te
prodas
in
publicum
neque
apud
alios
te
accuses
:
Chrysost
in
epis
.
ad
Hebr.
hom.
3●
.
tom.
4.
sed
obedire
te
volo
prophetae
dicenti
,
reuela
Domino
viam
tuam
.
Ante
Deum
ergo
tua
confitere
peccata
,
apud
verum
iudicem
cum
oratione
delicta
tua
pronuntia
,
non
linguâ
sed
conscientiae
tuae
memoria
,
&
tunc
demum
spera
te
misericordiam
posse
consequi
.
I
doe
not
bid
thee
come
forth
in
publicke
,
No
confession
made
to
the
priestes
.
neither
to
accuse
thy selfe
before
others
:
but
I
would
haue
thee
to
obey
the
prophet
when
he
saith
;
reueale
thy
way
to
God
.
Before
God
therfore
confesse
thy
sinnes
,
before
the
true
Iudge
in
prayer
pronounce
thine
offences
;
not
with
thy
tongue
,
but
with
the
memory
of
thy
conscience
,
and
then
hope
to
haue
mercie
.
Againe
in
another
place
,
he
hath
these
wordes
:
Vos
oro
,
fratres
charissimi
,
Chrysost.
de
incompreh
.
dei
nat
.
contra
Anomaeos
hom.
5.
tom.
5.
crebrius
deo
immortali
confiteamini
,
&
enumeratis
vestris
delictis
veniam
petatis
&
numen
propitium
.
Non
te
in
theatrum
conseruorum
tuorum
duco
,
non
hominibus
peccata
tua
detegere
cogo
:
repete
coram
deo
conscientiam
tuam
,
&
explica
:
ostende
Deo
medico
praestantissimo
tua
vulnera
,
&
pete
ab
eo
medicamentum
:
ostende
ei
qui
nihil
opprobret
,
sed
humanissimè
curet
.
Cur
taces
quae
optimè
ille
nouit
?
dicatque
enumera
,
vt
fructum
maximum
consequaris
.
I
desire
you
my
deere
brethren
,
Confession
to
God
,
but
not
to
man
.
to
confesse
your
sinnes
often
to
God
almightie
:
&
when
you
haue
reckoned
vp
your
sinnes
,
then
to
craue
his
pardon
and
mercie
.
I
doe
not
leade
thee
into
the
theatre
of
thy
fellow
seruauntes
,
I
doe
not
compell
thee
to
disclose
thy
sinnes
to
men
.
Repeate
before
God
thy
conscience
,
and
vnfolde
it
;
shewe
to
God
thy
woundes
,
and
aske
him
a
medicine
for
the
same
:
shew
them
to
him
that
neuer
vpbraideth
,
but
cureth
with
all
humanitie
.
Why
doest
thou
conceale
those
things
,
which
he
knoweth
right
well
?
tell
and
number
them
,
that
thou
maiest
reape
the
great
fruite
thereof
.
Againe
in
another
place
,
he
writeth
in
this
maner
;
Confunderis
&
erubescis
peccata
tua
effari
;
Chrysost.
de
p●●nit
.
&
confess
.
tom.
5.
p.
905.
atqui
oportebat
maximè
apud
homines
eadicere
&
inuulgare
.
Confusio
enim
est
peccare
,
non
est
confusio
confiteri
peccata
.
Nunc
autem
neque
necessarium
praesentibus
testibus
confiteri
:
cogitatione
fiat
delictorum
exquisitio
,
absque
teste
sit
hoc
iudicium
.
Solus
te
Deus
confitentem
videat
.
Thou
art
confounded
&
ashamed
to
vtter
thy
sins
,
but
somtime
it
behooued
to
tell
and
publish
them
,
especially
before
men
.
For
it
is
confusion
to
sin
,
but
it
is
no
confusion
to
confesse
our
sins
.
And
this
day
it
is
not
necessarie
to
haue
witnesses
present
,
Confession
was
once
made
to
man
,
but
after
that
taken
away
.
when
we
confesse
our
sins
.
Let
vs
examine
our
sins
in
thought
and
cogitation
,
let
this
iudgment
be
without
any
witnesse
,
let
God
only
see
thee
when
thou
confessest
.
Thus
saith
S.
Chrysostome
,
whom
I
haue
alledged
at
large
,
the
rather
to
confute
the
Iesuite
Bellarmine
.
Whom
whether
I
haue
confuted
,
or
no
,
let
the
indifferent
reader
giue
his
censure
,
when
he
hath
heard
my
discourse
to
the
end
.
Our
Iesuite
wil
needs
saue
the
life
of
his
popishe
auricular
confession
,
though
himselfe
spend
the
best
bloud
in
his
body
,
in
defense
of
the
cause
.
In
regard
hereof
,
hee
imagineth
that
in
the
time
of
Nectarius
,
not
onely
publique
confession
;
but
also
priuate
Romishe
enumeration
was
in
vse
.
This
graue
Iesuiticall
consideration
premised
;
hee
telleth
vs
sagely
,
if
we
will
beleeue
him
,
that
S.
Nectarius
abandoned
onely
publicke
confession
,
permitting
Romishe
auricular
confession
,
still
to
remaine
in
force
.
This
is
the
whole
scope
of
the
Iesuite
,
it
cannot
be
denied
.
The
scope
of
the
Iesuite
must
be
marked
.
And
because
S.
Chrysostome
was
the
next
bishop
in
Constantinople
after
this
holy
Nectarius
,
&
consequently
must
needs
best
know
his
practise
;
the
Iesuite
perforce
wil
haue
S.
Chrysostome
only
to
speake
against
publick
confession
,
&
not
at
al
to
disproue
their
priuate
Romish
mumbling
.
I
therefore
note
first
,
out
of
S.
Chrysostomes
wordes
;
that
he
doth
not
indeed
speake
expressely
of
Romish
priuate
confession
,
(
as
which
was
not
hatched
in
his
time
;
)
though
virtually
he
do
in
manifest
termes
condemne
the
same
.
I
note
secondly
,
that
he
earnestly
in
euery
place
exhorteth
to
confesse
our
sinnes
to
God
:
and
withal
laboureth
to
perswade
vs
;
that
that
is
enough
to
attaine
remission
at
Gods
handes
.
I
note
thirdly
,
that
albeit
he
speake
an
hundreth
times
of
confession
to
God
,
yet
doth
he
not
once
wil
vs
to
confesse
our selues
to
man
.
I
note
fourthly
,
that
S.
Chrysostome
vtterly
disswadeth
from
confessing
our
sins
to
men
.
For
first
,
hee
willeth
vs
not
to
confesse
to
our
fellow
seruants
:
Secondly
,
not
to
confesse
with
our
tongue
.
Thirdly
,
not
to
haue
any
witnesse
of
our
confession
.
Fourthly
,
to
confesse
only
within
our selues
,
and
in
our
own
secret
cogitations
.
Fiftly
,
to
confesse
in
such
maner
,
All
confession
is
abandoned
,
none
at
all
is
excepted
as
only
God
heareth
vs
.
By
all
which
waies
and
reasons
,
he
opposeth
that
confession
which
is
made
to
God
;
against
that
auricular
confession
,
which
our
Iesuite
would
haue
to
be
made
to
man
.
I
note
fiftly
,
that
he
saith
,
we
are
freed
from
confessing
our
sinnes
to
men
;
which
somtime
we
were
bound
to
do
.
Where
no
doubt
he
vnderstandeth
that
time
,
in
which
Nectarius
had
not
abandoned
the
law
of
confession
.
And
consequently
,
that
if
we
were
still
bound
to
popish
auricular
confession
,
he
would
haue
made
some
mention
thereof
;
A
man
made
free
,
is
still
in
bondage
with
our
Iesuite
.
and
not
haue
said
generally
and
without
al
exception
,
that
we
are
made
free
from
confessing
to
man
.
For
no
man
doubtlesse
is
free
from
confession
,
that
still
remaineth
bound
vnto
the
same
.
I
note
sixtly
,
that
if
Nectarius
had
abandoned
but
one
kinde
of
confession
,
and
not
another
;
S.
Chrysostome
being
so
wise
and
so
learned
,
and
speaking
so
often
and
so
much
of
the
one
,
would
haue
spoken
at
the
least
some
one
word
of
the
other
;
which
yet
he
edid
not
,
because
there
was
no
such
thing
in
his
time
.
I
prooue
it
thirdly
,
because
Nectarius
did
not
only
displace
,
The
third
probation
.
and
put
out
of
office
the
penitentiarie-priest
;
but
withall
left
it
to
the
free
iudgement
of
euery
one
to
come
to
the
holy
communion
without
confession
,
as
euerie
mans
conscience
mooued
him
.
Which
could
no
way
be
true
;
if
the
penitentes
had
bin
stil
bound
to
popish
auricular
confession
.
For
(
as
I
said
before
,
Histor.
trip
.
lib.
9.
cap.
35.
)
the
late
Romish
confession
at
that
time
,
was
not
heard
of
in
the
world
.
This
determination
of
Nectarius
is
witnessed
,
not
only
by
Socrates
&
Sozomenus
,
Socrat.
lib.
5.
c.
19
Sozo
.
lib.
7.
c.
16.
Niceph.
lib.
12.
cap.
28.
but
also
by
Cassiodorus
and
Nicephorus
.
I
wil
only
alledge
Nicephorus
for
al
,
whose
words
are
these
:
Nectarius
statuit
suadentibus
illis
,
vt
cuique
permitteretur
,
pro
conscientiâ
&
fiduciâ
suâ
communicare
,
&
de
immaculatis
mysterijs
participare
.
Nectarius
determined
by
their
aduise
,
(
he
meaneth
Eudaemon
of
Alexandria
and
his
complices
,
as
writeth
Socrates
,
)
that
euery
one
might
communicate
&
be
partaker
of
the
holy
mysteries
,
as
his
own
conscience
and
faith
directed
him
.
Ergo
neither
publicke
nor
yet
priuate
confession
was
required
at
that
time
.
I
prooue
it
fourthly
,
because
both
Sozomenus
and
Cassiodorus
after
him
doe
say
;
The
fourth
probation
.
that
sinnes
did
more
abound
,
by
reason
that
confession
was
taken
away
.
For
the
confession
of
al
sinnes
,
must
needs
bridle
sin
more
then
the
confession
of
a
few
sins
;
specially
of
such
sins
as
were
known
before
.
These
are
Sozomenus
his
own
words
:
Siquidem
anteà
vt
ego
existimo
,
minora
erant
peccata
,
tum
ob
verecundiam
eorum
qui
sua
ipsorum
delicta
ipsi
enuntiabant
,
Sozo
.
lib.
7.
c.
16.
Can.
lib.
9.
ca.
35.
tum
ob
seueritatem
eorum
qui
iudices
eius
rei
constituti
erant
.
For
before
,
as
I
deem
,
lesse
sinne
was
done
,
aswel
for
their
bashfulnesse
that
confessed
their
sins
,
as
for
their
seueritie
that
were
the
iudges
therof
.
Lo
,
the
bashfulnes
of
confession
was
taken
away
by
the
determination
of
Nectarius
,
Ergo
auricular
confession
,
that
of
necessitie
discloseth
al
sin
,
could
by
no
meanes
remaine
.
For
small
bashfulnesse
,
or
rather
none
at
all
,
proceedeth
of
confessing
sins
already
known
:
but
confession
of
secret
sinnes
though
to
one
only
priest
,
bringeth
great
bashfulnes
with
it
;
yea
,
No
place
left
to
auricular
confession
.
such
intollerable
bashfulnesse
&
feare
also
,
as
many
haue
concealed
many
sinnes
for
many
yeares
togither
.
This
is
so
manifest
to
euery
popishe
confessary
;
as
if
any
denie
it
,
his
own
conscience
will
confound
him
.
To
this
it
is
consectary
:
that
many
haue
done
the
same
,
al
the
daies
of
their
life
.
And
yet
is
it
certain
by
Bellarmines
own
graunt
,
that
secret
sinnes
were
neuer
confessed
publickly
.
I
say
secondly
,
that
in
the
auncient
church
before
the
heresie
of
Nouatus
,
as
I
haue
prooued
out
of
Tertullian
,
Origen
,
I
say
thirdly
,
that
after
the
heresie
of
Nouatus
,
which
began
vnder
the
persecution
of
the
Emperour
Decius
,
Ann.
Dom.
260
as
Socrates
termeth
it
.
That
is
to
say
,
that
in
euery
church
there
should
be
one
speciall
priest
designed
,
to
whom
the
penitents
should
secretly
confesse
their
publicke
and
greeuous
sins
;
and
after
onely
to
confesse
openly
such
faultes
,
as
that
wise
priest
shuld
think
conuenient
,
&
fit
for
edification
.
For
as
Sozomenus
saith
,
it
seemed
an
odious
thing
to
confesse
sins
publickly
:
Sozom.
&
Orig.
vbi
supra
.
and
as
Origen
writeth
,
the
Ethincks
did
often
deride
such
confessions
:
therfore
the
church
appointed
,
that
not
al
publick
sins
shuld
be
confessed
publickly
,
but
such
only
as
seemed
good
to
the
penitentiary
priest
.
I
say
fourthly
,
that
Nectarius
did
abrogate
this
additament
(
whatsoeuer
it
was
)
wholly
,
euen
by
Bellarmines
own
grant
,
which
is
seriously
to
be
obserued
.
Socr●
.
lib.
5.
c.
19.
it
wil
follow
of
necessitie
,
that
Nectarius
did
abolish
al
confessions
made
to
man
,
&
the
confessions
of
al
sins
totally
.
I
proue
it
,
A
deadly
blow
to
the
Iesuite
.
because
both
Socrates
&
our
Iesuite
doe
say
;
that
whatsoeuer
the
penitents
did
confesse
,
the
same
was
done
to
the
penitentiarie
priest
.
I
say
fiftly
,
that
this
appendice
to
the
old
Canons
,
whereof
Socrates
speaketh
,
Qu●nto
principal●ter
.
which
conteined
al
the
sins
great
and
small
that
the
penitents
did
confesse
,
was
abrogated
by
Nectarius
S.
Chrysostomes
predecessour
,
about
the
yeare
of
our
Lord
three
hundreth
ninetie
foure
,
Anno
Dom.
394
throughout
the
East
Church
.
Neuerthelesse
,
the
former
constitution
made
in
the
time
of
Decius
against
the
Nouatians
,
was
still
of
force
in
the
Romaine
church
.
Which
by
degrees
receiued
superstitious
augmentations
,
Nicephorus
.
Socrates
,
Sozomenus
.
vntill
it
got
the
Romish
new
no
perfection
,
which
this
day
is
in
vse
.
The
1.
obiection
.
A
man
of
great
secrecie
was
chosen
to
bee
the
penitentiarie
priest
;
which
prooueth
,
that
other
faults
then
publick
were
confessed
to
him
.
For
such
sinnes
as
were
publickly
to
be
reuealed
,
needed
no
secrecie
at
all
.
The
answere
.
I
answere
,
that
the
penitentes
were
not
debarred
from
confessing
anie
sin
;
although
the
canons
of
the
church
did
not
vrge
them
to
confesse
any
faultes
,
saue
the
publique
onely
.
And
because
the
zealous
people
in
the
primitiue
times
vsed
to
confesse
many
other
sins
,
for
to
haue
graue
and
godly
aduise
therein
;
the
superintendentes
and
ouerseers
of
the
church
(
then
and
nowe
commonly
called
Bishops
,
)
appointed
euery
where
such
a
confessary
ouer
the
penitentes
,
as
was
very
discreete
,
and
a
keeper
of
secrecie
.
Which
they
did
for
this
end
and
purpose
,
least
such
secret
faultes
as
the
penitentes
voluntarily
confessed
for
counsell
sake
,
should
be
disclosed
and
knowne
abroad
.
The
replie
.
Socrates
,
Sozomenus
,
Nicephorus
,
vbi
supra
.
Socrates
,
Sozomenus
,
and
Nicephorus
,
doe
all
three
auouch
,
that
the
penitentes
confessed
all
their
sinnes
done
after
baptisme
.
Which
was
a
flat
platforme
and
patterne
of
auricular
confession
,
this
day
vsed
in
the
church
of
Rome
.
Yea
,
Socrates
addeth
,
that
they
confessed
their
sins
particularly
.
The
answere
.
I
say
first
,
that
they
all
say
indeed
,
that
the
penitentes
confessed
sins
done
after
baptisme
:
but
no
one
of
the
three
affirmeth
,
(
as
the
obiection
saith
,
)
that
they
confessed
all
their
sinnes
committed
after
baptisme
;
the
generall
signe
(
all
)
cannot
be
found
annexed
thereunto
.
I
say
secondly
,
that
true
it
is
,
that
they
confessed
their
sins
particularly
;
that
is
to
say
,
sins
the
which
they
did
confesse
,
were
confessed
distinctly
;
for
otherwise
the
penitents
could
not
haue
receiued
instructions
according
to
the
contentment
of
their
minds
.
I
say
thirdly
,
that
it
is
one
thing
to
confes
sins
particularly
,
another
thing
to
confes
them
totally
.
For
they
confesse
particularly
,
Note
this
against
the
papists
▪
that
confesse
their
sins
distinctly
,
although
they
conceale
many
a
one
:
but
they
onely
confesse
totally
,
that
confesse
all
,
both
great
and
smal
without
exceptition
.
And
therefore
said
Socrates
significantly
,
that
they
confessed
sinnes
done
after
baptisme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
part
,
but
he
said
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wholy
,
or
in
all
.
The
second
obiection
.
Socrates
,
Sozomenus
,
The
answere
.
I
say
first
,
that
as
the
fact
argueth
al
publike
confession
to
be
taken
away
,
so
can
it
not
conuince
any
secret
to
remaine
.
I
say
secondly
,
that
nowe
and
then
by
your
fauour
,
your
secret
confessions
haue
bin
disclosed
.
I
say
thirdly
with
Nicephorus
,
that
stil
they
did
confesse
their
sinnes
that
would
,
Socra
.
lib.
5.
ca.
●●
These
are
his
words
:
Ab
illo
tempore
quo
Nouatiani
se
ab
ecclesia
seiunxerant
,
recusauerantque
cum
his
qui
tempore
persecutionis
regnante
Decio
concitatae
lapsi
erant
,
communicare
,
ecclesiarum
episcopi
canoni
adiunxerunt
,
vt
in
singulis
ecclesiis
presbyter
quidam
poenitentiae
praesset
:
quò
,
qui
post
baptismum
lapsi
fuissent
coram
presbytero
ad
eam
rem
designato
peccata
sua
confiterentur
.
From
that
time
in
which
the
Nouatians
seuered
themselues
from
the
church
,
Ann.
Dom.
254
and
refused
to
communicate
with
them
that
were
fallen
,
during
the
persecution
of
the
Emperour
Decius
,
the
bishops
of
the
churches
added
to
the
canon
,
that
in
euery
church
a
priest
shoud
be
ouer
the
penitents
,
to
the
end
,
that
whosoeuer
were
fallen
after
baptisme
,
might
confes
their
sins
before
the
priest
designed
for
that
purpose
.
Thus
writeth
Socrates
,
by
whose
words
it
is
cleare
,
that
to
confesse
our
sins
committed
after
baptisme
,
was
the
appendice
to
the
canons
:
&
yet
cannot
the
Iesuite
Bellarmine
denie
,
that
Nectarius
abolished
that
appendice
or
addition
;
and
consequently
,
wil
he
,
nill
he
,
he
must
likewise
grant
,
that
Nectarius
disanulled
the
law
for
confessing
sins
after
baptisme
.
These
are
the
expresse
words
of
our
Iesuite
.
Bellarm.
de
poenitent
.
lib.
3.
ca.
14.
col.
1667.
Non
sustulit
Nectarius
,
nisi
appendicem
ad
veteres
canones
,
quae
accesserat
initio
haeresis
Nouatianae
.
Nectarius
tooke
away
nothing
,
saue
onely
that
appendice
which
was
added
to
the
olde
canons
,
which
was
made
in
the
beginning
of
the
Nouatian
heresie
.
And
thus
(
me
thinke
)
the
stornie
of
Nectarius
though
somewhat
intricate
,
is
discussed
sufficiently
.