VERY
REVEREND
FATHERS
I
most
hartily
salute
your
persons
,
and
also
ioyfully
congratulate
you
,
in
regard
of
your
pious
and
charitable
indeauours
there
in
England
,
for
the
cause
and
right
of
the
Catholike
Church
.
Neither
neede
I
,
your
knowne
zeale
considered
,
by
letters
to
encourage
you
to
labour
in
that
kind
,
or
with
vndausited
mindes
valiantly
to
beare
the
slaunders
&
false
reports
of
the
common
aduersary
:
Seing
that
as
one
you
imbrace
,
so
the
other
you
may
iustly
contemne
,
&
with
great
reason
reioyce
in
both
.
The
cause
at
this
present
,
of
my
wryting
vnto
you
,
hath
beene
occasioned
by
one
Featlye
a
Minister-Doctour
:
who
by
a
diuulged
Pamphlet
in
print
,
hath
raised
a
scandall
with
you
,
out
of
a
report
of
the
Earle
of
Warwicke
,
made
of
me
concorning
some
words
I
vttered
vnto
him
,
at
such
time
as
hee
was
heere
in
Bruges
.
Featlye
then
auoucheth
to
the
world
,
that
the
saide
Earle
tould
him
,
that
I
talking
of
a
disputation
in
London
,
passed
betwixt
you
,
and
a
couple
of
Ministers
White
&
Featlye
,
affirmed
,
that
in
regard
the
action
was
well
performed
by
you
,
and
basely
by
them
,
two
English
Earles
present
at
your
dispute
,
thereby
to
haue
beene
conuerted
to
the
Catholike
fayth
.
Wherevpon
Featlye
,
as
I
am
tould
,
both
to
the
preiudice
of
my
person
,
&
reproach
of
the
Catholike
cause
,
hath
in
print
auouched
,
that
wee
by
no
other
meanes
maintaine
our
quarrel
against
them
,
then
by
lyes
&
false
inuentions
.
I
haue
therfore
thought
it
conuenient
in
few
words
to
expresse
the
truth
;
&
also
to
craue
your
assistance
,
that
by
your
meanes
the
same
may
appeare
to
confront
,
&
confound
the
slanderer
.
Concerning
then
the
report
of
the
Earle
and
Featlye
,
I
protest
vnto
you
,
and
to
the
world
,
vpon
the
word
of
a
Priest
,
that
for
the
present
I
cannot
call
to
mind
any
such
words
I
vttered
vnto
the
said
Earle
:
yet
do
I
not
absolutely
affirme
,
that
I
spake
them
not
.
But
this
I
say
for
a
certainty
;
that
if
I
tould
him
any
such
thing
,
withall
I
added
;
that
such
a
bruite
was
reported
to
mee
by
some
,
that
came
out
of
England
,
and
passed
by
mee
heere
in
Bruges
.
Which
particularity
,
as
it
seemeth
to
me
,
should
haue
beene
specified
to
Featlye
by
my
Lord
,
according
to
the
quality
of
that
Honourable
Estate
he
pretendeth
.
Wherevpon
I
affirme
,
that
the
dealing
of
Featlye
towards
mee
,
although
I
vtterly
contemne
it
,
to
haue
beene
childish
,
vnciuill
,
&
no
small
demonstrance
of
the
greate
weaknes
of
his
Religion
,
constrayned
,
against
good
manners
&
substance
of
iudgement
,
to
lay
hould
vpon
such
toyes
,
&
meere
aeriall
babblements
.
Which
my
contempt
of
such
dealing
,
the
world
should
know
by
my
silence
,
if
the
good
of
others
,
impeached
by
his
scandall
,
did
not
command
mee
to
speake
.
Supposall
then
be
,
that
I
made
such
a
relation
to
the
Earle
of
Warwicke
;
what
ground
,
or
good
occasion
proceedeth
thence
to
argue
against
mee
,
or
against
Catholiks
?
If
I
had
beene
in
London
at
such
time
as
the
disputation
was
performed
,
where
I
might
haue
beene
informed
concerning
the
truth
in
all
points
,
then
I
might
haue
beene
in
some
shew
blamable
,
if
I
had
vented
forth
such
a
thing
;
but
being
in
Bruges
,
&
speaking
familiarly
to
my
Lord
,
what
I
heard
from
passengers
out
of
England
,
there
is
no
appearance
of
any
euill
carriage
on
my
part
,
or
any
sinistrous
meaning
to
disgrace
eyther
Featlye
,
or
any
of
his
faction
.
But
something
they
must
say
to
stoppe
vp
the
gappe
,
&
breach
of
their
cause
,
made
by
our
battery
,
at
least
to
the
eares
of
the
simple
,
&
easily
deceaueable
popularity
.
Assuredly
it
is
not
the
practice
of
our
Professours
to
make
lyes
,
to
raise
slaunders
for
our
defence
,
or
thereby
to
impugne
them
:
for
our
arguments
to
that
effect
are
copious
,
pregnant
,
&
in
the
view
of
the
best
intelligent
.
Rather
it
is
the
Protestant
,
being
in
affection
furious
,
in
iudgment
superficiall
,
to
inuent
&
blaze
out
lyes
,
and
that
in
print
,
to
iustifie
themselues
,
and
impeach
vs
.
Let
them
to
this
effect
take
only
a
view
of
the
lyes
,
cauils
,
falsities
,
discouered
of
late
in
the
writings
only
of
Hall
,
and
Collins
,
by
Fa.
Coffin
and
Fa.
Fitzherbert
,
and
they
shall
in
their
best
iudgements
,
confesse
them
guilty
,
impudent
,
moreouer
disgracious
to
the
syncerity
of
England
,
yea
and
to
mankind
.
What
a
villany
was
it
for
one
of
that
crew
to
print
,
that
in
Antwerp
he
saw
a
Priest
saying
Masse
in
the
shambles
,
&
that
in
the
same
place
where
the
Butcher
made
his
slaughter
,
framing
blasphemously
an
Antithesis
betwixt
the
Priest
,
and
the
Butcher
?
But
if
aduantages
be
to
be
made
absolutely
vpon
reports
,
doubtlesse
then
in
this
very
present
Case
we
haue
much
for
vs
.
I
haue
heard
heere
in
this
Citty
,
from
the
mouthes
of
many
English
lately
come
from
England
,
that
you
both
were
so
eneombred
by
the
Ministers
in
disputation
,
that
you
had
not
a
word
to
say
for
your
defence
.
Which
report
must
needes
bee
most
false
,
both
your
worthes
in
learning
considered
,
and
also
the
quality
of
the
argument
,
then
put
in
dispute
,
examined
.
For
what
had
you
otherwise
to
doe
,
but
out
of
the
Ecclesiasticall
History
to
repeate
the
auncient
and
continued
profession
of
the
Catholike
Roman
fayth
,
from
the
Apostles
tymes
to
our
dayes
:
and
out
of
the
same
Histories
to
require
of
your
Aduersaries
a
like
recitall
of
age
,
and
continuance
,
for
the
profession
of
their
Protestantish
Religion
?
in
which
matter
what
could
bee
wanting
for
you
,
or
sufficient
for
them
?
No
History
recordeth
,
euer
any
man
Ecclesiasticall
or
secular
since
the
Apostles
dayes
,
to
haue
accorded
in
all
poynts
with
Luther
&
Caluin
.
Onely
this
they
may
say
;
That
what
they
maintayne
now
against
vs
,
they
learned
it
of
Manichaeus
,
of
Heluidius
,
of
Vigilantius
,
of
Image-breakers
,
of
Beringarius
,
of
Wickcliffe
,
of
Husse
,
&
such
like
condemned
baggages
by
the
Church
of
God
.
Then
was
it
most
slaunderous
,
what
was
diuulged
by
Protestants
,
concerning
your
fayle
in
disputation
.
Now
then
,
seing
it
hath
pleased
Featlye
to
work
a
feate
against
vs
,
vpon
the
foundation
of
things
misreported
,
I
shall
come
neere
vnto
his
owne
person
,
not
vpon
the
maintenance
that
rumours
and
news
may
affoard
,
but
vpon
that
which
wee
may
suppose
hee
hath
printed
by
himselfe
,
or
his
friends
.
I
would
then
haue
him
vnderstand
,
that
I
haue
seene
a
Pamphlet
set
out
,
purporting
the
issue
of
the
disputation
hee
had
with
you
.
And
assuredly
I
neuer
in
all
my
life
beheld
a
more
liuely
representation
of
a
Ministers
folly
,
short
sight
,
and
sleight
braines
,
then
therein
.
Wherefore
to
omit
how
according
to
his
owne
fabulatory
Relation
,
it
is
most
manifest
,
that
still
hee
flieth
from
the
state
of
the
question
,
and
wholly
refuseth
to
make
an
absolute
Catalogue
of
men
,
since
the
Apostles
dayes
,
professing
his
Religion
,
accordingly
as
you
demanded
of
him
;
I
charge
him
with
the
assertion
of
two
most
notorious
lyes
,
made
to
iustifie
his
cause
.
The
former
consisteth
in
this
,
that
hee
rehearseth
.
you
to
haue
beene
doubtfull
,
positiuely
to
affirme
,
Whether
our
Sauiour
Christ
and
his
Apostles
were
Authours
of
Protestancy
or
no
,
and
there
vpon
to
haue
refused
to
make
a
demurre
with
him
about
their
writings
for
the
tryall
.
The
falsity
of
which
report
is
most
euident
.
For
how
can
a
Catholicke
bee
vnsetled
for
such
a
resolution
?
Hee
then
might
haue
perceaued
the
cause
,
if
hee
had
beene
syncere
,
why
you
would
hee
should
passe
from
Christ
&
his
Apostles
downeward
to
ensuing
Pastours
and
Doctors
in
the
Church
,
that
hee
being
not
interrupted
,
might
haue
leaue
more
freely
to
spin
out
the
threed
of
his
rehearfall
,
concerning
the
ancient
Professors
of
his
Religion
.
Neither
according
to
prudence
,
and
the
state
of
the
Question
,
ought
you
to
haue
made
stay
about
the
writings
of
the
new
Testament
.
First
for
that
all
Heretickes
,
which
euer
haue
beene
,
haue
challenged
those
sacred
Records
in
approuance
of
their
Hereticall
doctrines
.
Then
,
for
that
,
if
you
had
made
stay
about
them
,
your
principall
intent
had
beene
frustrated
:
&
so
the
Aduersary
should
haue
beene
imployed
in
such
sort
about
inter
pretations
of
the
new
Testament
,
and
discussion
of
seuerall
controuersies
therein
expressed
,
that
he
should
neuer
haue
had
leasure
for
the
declarance
of
the
ensuing
visible
profession
of
his
Religion
for
times
following
those
of
the
Apostles
.
And
so
with
a
lye
,
and
a
Calummation
hath
hee
flatly
iniured
you
in
this
point
.
The
second
notorious
lye
of
his
consisteth
in
this
,
that
hee
produceth
S.
Ignatius
Bishop
of
Antioch
,
and
Martyr
in
Rome
,
for
a
Protestant
,
or
a
Puritane
;
which
lye
is
so
shamefull
a
thing
in
the
view
of
all
learned
men
,
that
Featlye
,
although
assisted
with
the
writings
of
a
Geneuian
Scottishman
,
yet
hee
shall
neuer
be
able
to
make
any
colour
to
hide
,
or
excuse
the
impudent
falsity
therof
.
Wherefore
he
is
to
vnderstand
from
mee
,
that
as
I
herein
giue
him
the
Lye
;
so
the
same
is
to
lye
heauily
,
&
disgraciously
vpon
him
,
vntill
hee
proue
these
seueralties
of
doctrine
.
First
,
that
S.
Ignatius
with
Protestants
or
Puritans
taught
,
that
one
not
called
&
consecrated
by
the
Pastors
of
the
Present
Church
,
or
preaching
cotrary
doctrine
vnto
theirs
,
may
bee
a
competent
Minister
of
the
Word
&
Sacraments
,
Secondly
,
that
Kings
or
Queenes
bee
soueraigne
in
Ecclesiasticall
affayres
.
Thirdly
,
that
the
Hierarchy
of
the
Roman
Church
,
consisting
of
Bishops
,
Priestes
,
Deacons
,
Subdeacons
,
Exorcists
,
Acolytes
,
and
others
,
is
not
allowable
.
Fourthly
,
that
all
traditions
not
written
concerning
fayth
or
Religion
are
superstitious
.
Fifthly
,
That
in
the
Church
of
God
,
there
is
neyther
Priesthood
nor
Sacrifice
.
Sixtly
,
that
the
holy
Eucharist
is
nothing
els
but
represetatiue
bread
&
drinke
.
Seauenthly
,
that
wowed
estate
of
Virginity
,
in
Religious
persons
,
is
repugnant
to
the
liberty
of
the
Ghospell
.
Eightly
,
that
prescribed
fasts
of
Lent
and
fryday
haue
no
obligation
.
Ninthly
,
that
one
Vertue
is
not
more
precious
,
or
meritorious
in
Gods
sight
,
then
another
.
Tenthly
,
that
Sinnes
by
Iustification
are
not
abolished
,
but
onely
not
imputed
,
although
they
remaine
in
the
soule
Eleuenthly
,
that
Saintes
in
their
owne
Persons
,
or
Reliques
are
not
to
bee
worshipped
.
Twelfthly
,
that
God
is
authour
of
Sin
,
ordayning
the
same
,
as
effects
of
necessity
,
in
the
will
of
man
.
Lastly
,
that
S.
Ignatius
held
a
different
fayth
from
S.
Policarp
,
from
S.
Iustin
Martyr
,
from
S.
Irenaeus
,
from
S.
Chrysostome
,
from
S.
Augustine
,
and
S.
Gregory
the
great
.
But
if
in
all
these
points
wee
may
finde
this
renowned
Bishop
and
Martyr
within
the
compasse
onely
of
a
few
Epistles
wholly
contrary
to
Protestantisme
,
and
conformable
to
the
present
doctrine
and
practize
of
the
Catholick
Roman
Church
,
especially
considering
that
for
his
ancietry
,
he
might
well
haue
seene
S.
Iohn
Euangelist
,
for
his
profession
in
worke
&
writings
,
as
recordeth
Eusebius
lib.
5.
hist.
ca.
36.
to
haue
industriously
recorded
the
Traditions
of
the
Apostles
;
it
must
ensue
thereon
,
that
the
authority
of
such
a
man
,
in
matter
of
Religion
,
as
it
is
in
it selfe
most
graue
&
waighty
;
so
also
powerfull
and
irrefragable
for
vs
against
Protestants
.
To
examine
then
the
aforesayd
points
of
doctrine
concerning
Religion
,
whether
in
fauour
of
Protestants
they
be
determined
by
S.
Ignatius
or
no
,
wee
will
begyn
the
tryall
in
order
from
the
first
S.
Ignatius
then
epist.
ad
Trallian
.
when
hee
had
made
mention
of
Pastors
,
who
gouerne
in
the
Church
,
as
of
Bishops
,
of
Priests
,
of
Deacons
,
thus
concludeth
:
Quligitur
his
non
obedit
,
Atheus
,
&
impurus
est
,
&
Christum
contemnit
,
&
constitutionem
eius
imminuit
Whosoeuer
doth
not
obey
these
,
he
is
an
Atheist
,
he
is
impure
,
he
contemneth
Christ
,
&
impaireth
his
ordinance
By
the
Judgment
then
of
S.
Ignatius
,
Luther
and
Caluin
were
Atheists
,
they
were
contemners
of
Christ
his
Law
,
in
that
when
they
first
began
,
they
preached
a
doctrine
wholly
contrary
to
the
doctrine
of
all
the
knowne
Pastors
in
Christ
his
Church
then
liuing
,
or
gouerning
in
the
same
,
for
fourteene
hundred
yeares
before
.
Then
are
all
Protestants
reprooued
by
S.
Ignatius
,
who
teach
,
that
it
is
lawfull
to
preach
a
doctrine
by
the
priuate
spirit
,
iudged
conformable
to
the
Scriptures
,
although
discordant
from
all
present
Bishops
,
Priestes
or
Deacons
now
therein
,
or
for
the
time
past
hauing
borne
rule
in
the
same
.
The
second
point
importeth
Supremacy
in
Churchly
affayres
,
of
which
thus
S.
Ignatius
ep.
ad
Magnes
.
&
Philadel
.
Principes
obediunt
Caesari
,
milites
Principibus
,
Diaconi
Presbyteris
sacrorum
praefectis
:
Presbyteri
,
Diaconi
,
&
reliquus
Clerus
,
vnâ
cum
populo
vniuerso
,
militibus
,
principibus
,
&
Caesare
,
ipsi
Episcopo
pareant
:
Episcopus
Christo
,
&
Christus
Patri
.
Princes
obey
Caesar
,
Souldiers
the
Princes
,
Deacons
Priests
,
as
Prefects
ouer
holy
mysteries
;
Priestes
,
Deacons
,
the
whole
Cleargie
,
togeather
with
all
the
people
,
as
Souldiers
,
Princes
,
and
Caesar
,
are
to
obey
the
Bishop
:
the
Bishop
is
to
obey
Christ
,
&
Christ
his
Father
.
Then
as
S.
Ignatius
subiecteth
the
whole
Laity
to
the
Bishop
,
so
resolueth
he
the
Supremacy
in
the
Bishop
only
vnto
Christ
.
The
third
poynt
implieth
the
Order
,
or
Hierarchy
of
the
Church
in
her
Pastors
and
sacred
officers
:
and
is
by
S.
Ignatius
ep.
ad
Magnes
.
&
Antiochen
.
described
,
where
hee
maketh
mention
of
Bishops
,
of
Deacons
,
Subdeacons
,
of
Readers
,
of
Ostiarij
,
of
Exorcists
.
And
is
this
face
of
a
Church
then
,
in
her
Apostolicall
prime
,
conformable
to
the
present
Protestants
Churches
in
their
pretended
reformation
of
England
,
of
Scotland
,
of
Holland
,
of
France
,
of
Geneua
?
The
fourth
point
,
touching
Traditions
,
appertayning
to
Fayth
&
Religion
,
is
thus
discussed
by
S.
Ignatius
Ep
ad
Magnefianos
.
Audiui
quosdam
dicentes
:
Nisi
Euangelium
inuenero
in
archiuis
,
non
credo
.
Talibus
ego
dico
,
quod
Iesus
mihi
pro
archiuis
est
.
I
have
heard
some
say
:
vnles
I
find
the
Ghospell
in
place
of
Records
,
I
will
not
beleeue
.
To
such
I
say
,
that
Iesus
to
me
is
in
place
of
all
such
places
of
Records
.
Where
hee
sayth
,
that
our
Sauiour
Christ
hath
taught
his
Church
not
onely
the
Written
word
of
the
Ghospell
,
but
also
by
tradition
of
himselfe
,
and
of
his
Apostles
.
Wherevpon
Eusebius
testifieth
,
that
S.
Ignatius
did
much
labour
to
lay
downe
the
Traditions
of
the
Apostles
lib.
3.
Hist.
Cap.
30.
How
then
do
Protestants
agree
with
S.
Ignatius
,
reuoking
all
matters
of
fayth
to
the
written
Letter
of
the
Scriptures
,
expounded
by
themselues
in
seuerall
?
The
fifth
poynt
appertayneth
to
Priesthood
and
Sacrifice
.
Saint
Ignatius
maketh
oftentimes
mention
of
Priesthood
in
the
Euangelicall
Law
,
Ep.
ad
Trallian
.
&
ad
Magnesian
.
but
the
Protestants
disclaime
from
Priesthood
as
they
doe
from
Sacrifice
.
A
ridiculous
thing
to
say
,
that
to
preach
,
to
giue
memorials
of
Christ
,
to
baptize
is
to
exercise
the
office
of
a
Priest
,
in
that
Priesthood
importeth
an
office
to
sacrifice
.
Whervpon
many
learned
Protestants
affirme
,
that
in
the
new
lawe
no
Priesthood
is
to
bee
found
.
Likewise
the
same
S.
Ignatius
maketh
mention
of
Altars
Epist
ad
Magnesian
.
Omnes
velut
vnus
quispiam
ad
templum
Dei
concurrite
,
velut
ad
vnum
Altare
.
All
you
as
one
person
go
togeather
to
the
temple
of
God
,
as
to
one
Altar
.
But
this
word
Altar
hath
a
relation
to
a
Sacrifice
:
whereas
bread
and
wine
with
Protestants
respect
a
Communion
Table
,
not
an
Altar
.
What
needeth
an
Altar
for
one
taking
bread
,
to
think
with
himself
,
that
as
bread
nourisheth
the
body
,
so
doth
Christ
the
soule
.
Wherevpon
if
Turks
were
Protestants
,
they
were
to
eate
and
drinke
their
communion
vpon
Carpets
spread
vpon
the
ground
or
pauement
,
not
at
any
resemblance
of
an
Altar
.
If
they
say
that
the
Table
according
to
our
Sauiours
institution
be
of
a
diuine
Institution
,
they
are
to
vnderstand
,
that
the
Table
did
principally
respect
the
Supper
and
Paschall
Lambe
,
not
the
holy
Eucharist
to
which
belonged
an
Altar
,
not
a
Table
.
Priesthood
then
,
and
Altars
mentioned
by
S.
Ignatius
ouerthrowe
Protestancy
.
The
sixt
poynt
concerneth
the
holy
Sacrament
of
the
Altar
,
of
which
S.
Ignatius
ep.
ad
Romanos
,
thus
speaketh
.
Panem
Dei
volo
,
panem
caelestem
,
quae
est
caro
Christifilij
Dei
.
Ep.
ad
Smirnens
.
(
cited
by
Theodoret
dial.
3.
)
Eucharistiam
&
oblationes
non
admittunt
,
quod
non
confiteantur
Eucharistiam
esse
carnem
Saluatoris
nostri
Iesu
Christi
.
I
desire
the
bread
of
God
,
that
heauenly
bread
which
is
the
flesh
of
Christ
the
Sonne
of
God
.
They
allow
not
oblations
,
for
that
they
will
not
confesse
the
Eucharist
to
bee
the
flesh
of
our
Sauiour
Iesus
Christ
.
Wherein
if
hee
had
deemed
,
that
onely
bread
was
to
bee
found
as
Protestants
do
,
he
had
not
fliled
it
,
the
flesh
of
Christ
;
neither
should
he
haue
had
any
iust
reason
to
rebuke
those
Heretiks
in
such
tearmes
as
hee
doth
.
The
seauenth
point
appertayneth
vnto
religious
Viginity
,
of
which
thus
hee
writeth
Ep.
ad
Philadel
.
Vxores
Maritis
subditae
sint
in
timore
Dei
,
Virgines
Christo
in
puritate
,
non
abhominantes
nuptias
,
sed
id
quod
Praestantius
est
amplectentes
.
Let
wiues
be
subiect
to
their
Husbands
in
the
feare
of
God
,
Virgins
to
Christ
in
purity
,
not
detesting
marriage
,
but
imbracing
that
which
is
more
excellent
.
First
then
against
Protestants
haue
we
,
by
the
Record
of
S.
Ignatius
,
practice
of
vowed
Virginity
;
in
regard
whereof
the
same
S.
Ignatius
Ep.
ad
Smirnens
.
saluteth
Virgins
that
liue
in
perpetuall
virginity
,
which
estate
of
perpetual
virginity
,
for
that
it
implyed
a
vow
,
therefore
vnto
it
hee
requireth
Jurisdiction
of
the
Bishop
:
Siidipsum
statuatur
sine
Episcopo
,
corruptum
est
:
If
this
purpose
of
perpetuall
virginity
bee
decreed
without
the
Bishoppe
,
it
is
voide
.
The
cause
was
,
for
that
the
Bishop
was
to
consecrate
their
virginity
vnto
almighty
God
.
Wherevpon
Epist.
ad
Antioch
.
thus
hee
speaketh
:
Virgines
agnoscant
cui
seipsas
consecrarunt
:
Let
virgins
know
to
whom
they
have
consecrated
themselues
.
The
other
thing
of
remarke
is
,
that
the
estate
of
vowed
virginity
is
better
then
that
of
marriage
:
quod
praestantius
est
amplectentes
,
Virgins
making
choice
of
that
which
is
more
excellent
.
Are
these
documents
sutable
to
the
Protestants
Theologie
?
or
rather
Carnalitie
?
The
eight
point
toucheth
the
decreed
Discipline
of
the
Church
,
concerning
fasting
vpon
certaine
dayes
,
of
which
S.
Ignatius
maketh
mention
Epist.
ad
Philip.
namely
of
the
fast
of
Lent
,
of
Wednesday
and
Fryday
.
Is
this
also
,
I
pray
you
,
conformable
to
the
doctrine
and
practice
of
Protestants
,
who
refuse
to
bee
tyed
by
any
such
obligation
;
yea
who
seeke
in
those
seasons
,
meanes
of
secret
eating
,
and
of
barrocadoes
,
to
auoyd
the
penalty
of
such
prescribed
fasts
,
especially
of
Lent
?
The
ninth
point
comprizeth
the
Catholick
doctrine
of
Worth
,
or
Merit
in
good
workes
,
and
also
in
those
particulerly
,
as
are
tearmed
by
vs
Counsailes
,
not
commaunded
in
the
Scriptures
,
hauing
in
them
a
peculiar
valew
in
the
judgment
of
Almighty
God
.
To
which
purpose
intreating
of
perpetuall
and
vowed
virginity
,
S.
Ignatius
auoucheth
Epist.
ad
Philadelp
.
that
virgins
made
acceptance
,
of
that
kind
of
life
which
is
better
then
the
estate
of
marriage
:
Quod
praestantius
est
amplectentes
:
Imbracing
that
which
is
better
.
Ep.
ad
Heronem
.
hee
vseth
these
words
:
Virgines
serua
,
ut
praetiosa
Christi
monilia
.
Guarde
well
the
uirgins
,
as
the
pretious
iewells
of
Christ
.
Againe
.
Ep.
ad
Tarsen
.
Eas
que
in
virginitate
degunt
in
praetio
habete
,
veluti
Christi
Sacerdotes
:
viduas
in
pudicitia
permanentes
,
vt
altare
Dei
.
Make
you
great
reckoning
of
such
women
as
liue
in
virginity
,
as
it
were
the
Priestes
of
Christ
:
also
of
widdowes
persisting
in
modesty
,
as
the
Altars
of
God
,
Accordingly
.
Cypr.
ep.
ad
Virgin
,
calleth
vowed
Virgins
,
The
flowers
of
the
Christian
flocke
.
Is
not
all
this
wholly
contrary
to
Protestants
,
who
make
all
workes
of
vertue
equall
,
&
all
indifferently
,
through
the
corruption
of
Nature
,
mortall
sinnes
,
and
worthy
of
eternall
damnation
?
To
which
foule
doctrine
they
adde
two
blasphemies
:
one
that
the
holy
Ghost
by
his
Grace
stirreth
vppe
these
workes
in
men
:
the
other
that
God
in
heauen
is
to
giue
them
a
reward
.
The
tenth
point
respecteth
the
nature
&
effect
of
Iustificatio
,
which
is
to
abolish
our
cleane
the
spots
of
sinnes
,
before
found
in
the
Soule
.
Of
which
S.
Ignatius
Ep.
ad
Rom.
thus
writeth
:
Per
dentes
bestiarum
molar
,
vt
panis
mundus
Dei
inueniar
.
I
shall
be
grinded
by
the
teeth
of
the
Lyons
,
to
the
end
I
bee
found
pure
breade
of
almighty
God
.
By
which
words
he
meant
that
Charity
in
Martyrdome
should
purifie
him
from
all
staines
of
Sinne
,
&
present
him
as
most
white
breade
,
acceptable
vnto
the
diuine
eyes
of
Almighty
God
,
&
consequently
as
an
obiect
passing
gratious
and
amiable
vnto
his
will
and
affection
.
With
which
doctrine
Protestants
are
at
defiance
,
determining
,
that
Justification
taketh
not
away
Sinnes
in
the
Soule
,
but
only
excuseth
them
,
that
although
remayning
,
for
Christ
his
sake
they
bee
not
imputed
.
The
Eleuenth
pointe
belongeth
to
Honour
by
vs
to
be
performed
to
Saintes
:
aboute
which
custome
of
piety
we
may
vnderstand
the
doctrine
of
S.
Ignatius
by
the
actio
of
the
faithfull
presently
performed
after
his
martyrdome
,
and
translation
of
his
reliques
from
Rome
to
Antioch
.
S.
Chrysostome
serm.
de
S.
Ignatio
reporteth
,
That
by
the
faithfull
,
his
Reliques
were
repayred
vnto
,
as
to
a
perpetuall
treasury
.
Sanctis
ad
se
accedentibus
benedicens
,
fiducia
&
strenua
alacritate
,
magnaque
fortitudine
remittit
domum
.
Itaque
non
hodie
tantum
,
sed
quotidie
confluimus
,
spirituales
ex
eo
fructus
percipientes
.
Quisquis
enim
ad
illum
cum
fide
accedit
,
magnis
afficitur
beneficijs
.
Sanctorum
enim
non
modo
corpora
,
sed
&
loculi
,
&
monumenta
spirituali
gratia
conferta
sunt
.
Hee
blessing
all
that
come
to
him
,
sendeth
them
home
replenished
with
great
alacrity
and
fortitude
.
Wherevpon
not
onely
to
day
,
but
euery
day
,
wee
come
to
his
tombe
,
receyuing
thereby
spirituall
commodities
.
Whosoeuer
cometh
to
him
with
faith
,
is
rewarded
with
great
benefites
.
For
not
onely
the
bodies
of
Satncts
,
but
their
Coffins
also
,
and
Sepulchers
are
replenished
with
spirituall
grace
.
No
doubt
but
S.
Ignatius
in
his
life
consorred
with
these
pious
persons
,
and
with
himselfe
in
glory
,
both
in
doctrine
and
action
.
For
S.
Augustine
lib.
20
cont
Faust
.
Cap.
27.
maketh
Manichee
that
Arch-heretick
the
first
that
denyed
veneration
to
the
Reliques
of
Saintes
.
Is
this
conformable
to
the
doctrine
&
custome
of
Protestants
and
Puritans
?
The
twelfth
point
designeth
the
Nature
of
sinne
.
Of
which
Protestants
&
Puritans
determine
,
that
it
is
performed
by
necessity
of
the
will
,
without
free
consent
.
Wherevpon
doth
it
euidently
follow
,
that
God
,
Authour
of
that
necesiity
,
is
also
Author
of
Sinne.
To
which
blasphemous
doctrine
S.
Ignatius
hath
declared
himselfe
an
vtter
enemy
.
And
for
that
purpose
seing
certaine
Heretiks
,
as
Nicolaites
,
and
Basilidians
,
teaching
a
necessity
of
committing
all
manner
of
wickednes
,
hee
Ep.
ad
Trall
.
doth
inueigh
most
bitterly
against
them
,
and
willeth
all
good
Catholik
Christians
to
auoid
them
.
But
especially
amongest
other
Heretickes
,
of
whom
S.
Ignatius
gaue
notice
vnto
the
Church
,
and
whom
with
detestation
he
rebuked
,
were
Basilides
&
Carpocras
Princes
of
the
Catharists
,
that
is
Puritans
,
in
the
primitiue
Church
;
who
,
concerning
Concupiscence
contayned
in
the
frailtie
of
mans
disordinate
nature
,
through
originiall
sinne
,
broached
forth
two
heresies
:
one
,
that
by
vertue
of
a
diuine
precept
,
man
was
bound
to
yield
consent
vnto
Concupiscence
.
To
which
purpose
that
Protestants
may
vnderstand
,
how
loathsome
Hereticks
,
and
filthie
companions
haue
alledged
Scripture
to
support
their
foule
and
erroneous
doctrines
,
Carpocras
cited
this
text
of
our
Sauiour
his
owne
wordes
Matth.
5.
Luke
12.
Be
thou
agreeable
quickly
to
thy
aduersary
,
whilest
thou
art
in
the
way
with
him
,
least
perhaps
thy
aduersary
giue
thee
ouer
to
the
Iudge
,
and
the
Iudge
commit
thee
to
the
Minister
,
and
bee
cast
into
prison
.
Clem.
Alex.
3.
strom
.
The
other
Heresie
ensued
heereon
,
to
wit
,
that
no
consent
or
yealding
to
concupiscence
,
did
endommage
a
beleeuer
,
either
in
regard
of
the
present
estate
of
his
iustice
,
or
future
guerdon
in
Heauen
Clem
Alex.
4.
Strom.
With
which
Puritanicall
Basilides
and
Carpocras
,
Protestants
doe
accord
,
in
the
second
Heresy
.
For
they
teach
with
Luther
&
Caluin
,
(
Luther
in
Ep.
ad
Gal
Caluin
.
2.
Inst.
Cap.
16.
n.
18.
)
that
no
consent
of
will
to
inward
Concupiscence
depriueth
a
true
beleeuer
of
his
now
possessed
grace
of
Iustification
,
attayned
by
the
sole
act
of
fayth
remayning
;
or
if
it
do
,
yet
that
such
a
losse
is
onely
but
for
a
tyme
to
endure
,
in
that
,
as
assuredly
as
God
raigneth
in
Heauen
,
before
the
moment
of
death
,
the
selfe
same
Iustice
is
to
returne
to
the
Soule
.
Whitaker
lib.
1.
&
2.
de
peocat-origin
.
So
that
in
reckoning
of
Heauenly
blisse
,
no
wickednes
of
concupiscence
by
their
verdicts
is
domageable
.
Seing
then
S.
Ignatius
was
a
professed
enemy
of
these
Arch-hereticks
,
how
could
he
accord
with
Protestants
,
who
consort
with
such
damned
miscreants
,
reproached
,
and
reproued
by
his
writings
,
&
that
not
long
before
his
Martyrdome
,
being
then
in
his
way
the
Roman
Theater
,
and
extreamely
burning
with
desire
to
encounter
with
the
beasts
of
that
place
,
and
become
for
Christ
his
sake
refined
Manchet
in
their
mouthes
.
The
last
point
importeth
,
that
it
belongeth
to
Featlye
to
proue
,
that
S.
Ignatius
held
a
contrary
doctrine
to
S.
Policarp
,
to
S.
Iustin
the
Martyr
,
and
to
such
Doctours
as
florished
in
the
second
hundred
yeares
,
after
Christ
:
which
thing
as
it
is
impossible
for
him
to
performe
;
so
is
more
manifest
and
reproachfull
his
assertion
,
that
S.
Ignatius
was
a
Protestant
,
or
a
Puritan
.
Assuredly
S.
Ignatius
in
all
points
was
so
perfect
a
Romaine
Catholike
,
that
if
now
according
to
his
profession
in
the
Primitiue
Church
,
hee
should
liue
,
&
practice
in
England
,
as
being
sent
thither
by
S.
Peter
,
our
late
Parlamentarians
,
in
their
tumultuous
humours
,
so
cruelly
disposed
against
the
Church
of
God
,
would
insteed
of
lyons
in
Traian
his
Theater
in
Rome
,
find
out
Butchers
at
Tyburne
to
cut
him
in
peeces
.
Wherefore
Reuerend
Fathers
,
I
reioyce
with
you
,
that
you
haue
such
Aduersaries
,
who
be
the
vowed
enemies
of
Truth
,
who
be
,
as
speaketh
S.
Ignatius
of
some
,
rather
Christempori
quam
Christiani
.
Ep.
ad
Trallens
.
that
is
,
rather
Christetymers
,
then
Christians
.
Neither
neede
I
informe
you
about
their
manner
of
proceeding
in
the
cause
of
Theology
,
or
encourage
you
to
continue
in
your
Combat
against
them
;
in
that
your
learning
for
the
one
,
and
your
knowne
zeale
for
the
other
,
neede
no
supporte
from
my
writings
or
informations
.
Onely
this
I
haue
endighted
to
remoue
a
scandall
raised
by
Featlye
,
and
in
this
quarrell
to
ioyne
with
you
.
Hoping
that
as
nowe
we
bee
Combattants
against
the
enemies
of
Almighty
God
;
so
shall
wee
one
day
in
his
presence
,
and
Court
enioy
him
,
and
the
fellowship
of
one
another
.
In
the
meane
season
I
remayne
most
entyrely
affected
to
both
your
persons
,
and
yours
In
Christ
IESVS
,
ED.
WESTON
.
From
Bruges
this
present
Feast
of
S.
Iames
the
Apostle
.
1624.
FINIS
.