DOCTRINALL
and
Morall
Obseruations
concerning
Religion
.
CHAP.
I.
Containing
the
first
obseruation
,
shewing
the
reasons
and
occasions
of
this
Treatise
.
AMONGST
all
the
things
which
draw
men
into
admiration
,
Great
is
the
benefit
of
true
conuersion
,
because
it
manifesteth
the
power
of
God
.
and
which
doe
see
me
to
happen
contrarie
vnto
common
course
and
order
,
worthily
may
the
conuersion
of
soules
from
the
waies
of
sinne
and
iniquitie
,
chalenge
the
first
place
,
and
is
to
be
esteemed
as
the
greatest
:
for
this
is
the
most
excellent
worke
the
Heauens
doth
affoord
vs
,
and
the
most
wonderfull
that
the
infinite
power
of
God
,
infinitely
powerfull
,
can
performe
.
This
the
prime
Doctor
of
the
Romane
Church
most
clearely
intimateth
,
Tho.
Aquin.
12.
q.
113.
saying
,
Maximum
opus
Dei
,
est
iustificatio
impij
;
The
iustification
of
a
sinner
is
the
greatest
worke
of
God
:
according
to
that
of
the
Kingly
Prophet
,
Miserationes
eius
super
omnia
opera
eius
;
Psal.
144.
vers.
9.
his
mercies
are
aboue
all
his
workes
:
yea
,
and
the
Church
of
Rome
to
keepe
fresh
the
memorie
of
this
document
,
prayeth
to
God
yearely
in
these
words
,
Deus
qui
omnipetentiam
tuam
parcendo
&
miserando
maxime
manifestas
;
In
Dom.
20.
post
Pent.
O
God
that
by
pardon
and
mercie
chiefely
manifestest
thy
Almightie
power
.
Which
veritie
also
S.
Augustine
confirmeth
,
saying
vpon
those
words
of
S.
Iohn
,
Greater
workes
than
these
shall
he
doe
:
Ioh.
14.
v.
12.
August
.
tract.
72.
in
Ioh.
post
.
Med.
tom.
9.
Maius
opus
est
,
vt
,
ex
impio
iustus
fiat
,
quam
creare
coelum
&
terram
;
it
is
a
greater
worke
for
a
sinner
to
be
made
righteous
,
than
to
create
heauen
and
earth
.
This
,
though
it
seeme
a
paradox
,
is
most
true
:
for
certainely
,
albeit
the
creation
of
the
world
was
a
maruellous
worke
,
yet
the
iustification
and
conuersion
of
a
sinner
is
much
fuller
of
admiration
.
God
framed
and
moulded
the
world
almost
in
a
moment
of
time
,
and
brought
foorth
all
creatures
in
a
short
time
,
as
it
were
into
the
field
:
but
to
abolish
the
turpitude
and
foulenesse
of
onely
one
originall
sinne
,
he
vsed
the
delay
of
fiue
thousand
yeares
:
and
to
bring
this
worke
to
perfection
,
his
onely
sonne
Christ
Iesus
endured
three
and
thirtie
yeares
exile
from
his
heauenly
Kingdome
:
For
the
worke
of
creation
God
did
but
speake
,
Psal.
148.
vers.
5.
Dixit
&
facta
sunt
;
but
for
this
other
worke
Christ
was
to
suffer
and
die
:
Oportebat
Christum
pati
,
Luk.
24.
vers.
16.
&
ita
intrare
in
gloriam
suam
,
it
was
behoofefull
for
Christ
to
die
,
and
so
to
enter
into
his
glorie
:
therefore
Saint
Augustines
sentence
of
true
conuerts
is
to
be
noted
,
Augustin
.
in
Sermon
.
saying
,
Conuersio
ad
bonum
,
non
homini
sed
Deo
adscribenda
;
the
conuersion
of
a
sinner
vnto
good
,
is
not
to
be
ascribed
vnto
man
,
but
vnto
God
,
who
of
himselfe
can
doe
all
things
by
his
power
.
2
Now
verily
,
as
iustification
and
remission
of
sinnes
is
the
greatest
worke
of
God
,
Great
also
,
because
it
manifesteth
the
glorie
and
wisdome
of
God
.
manifesting
his
infinite
power
and
mercie
;
so
neither
is
there
any
worke
of
his
more
forcible
to
set
out
his
glorie
and
wisedome
vnto
the
world
than
the
same
.
It
is
a
glorie
vnto
the
artificer
to
delineate
most
perfect
colours
of
Emblemes
vpon
base
yron
and
hard
steele
.
The
skill
also
of
the
Physitian
is
praise-worthie
,
when
hee
freeth
one
from
danger
that
is
poysoned
,
and
swolne
by
the
biting
of
a
Viper
,
with
a
present
Antidote
;
so
the
glorie
of
God
and
his
goodnesse
chiefely
shineth
in
the
conuersion
of
sinners
.
So
it
shined
in
Saint
Paule
the
Apostle
,
when
hee
being
infected
with
the
poyson
of
infidelitie
,
and
swolne
therewith
,
Spirans
minarum
,
&
caedis
,
Actor
.
9.
vers.
1.
breathing
forth
threatnings
and
slaughter
against
the
Disciples
of
the
Lord
,
Christ
appearing
verie
oportunely
vnto
him
,
cured
him
and
strengthened
him
in
faith
.
Hereby
appeareth
the
frailtie
of
humane
nature
,
and
the
power
of
Gods
grace
,
which
redoundeth
much
vnto
the
glorie
of
his
Saints
,
whilest
calling
vnto
their
remembrance
their
passed
dangers
,
they
behold
their
happie
securitie
of
present
glorie
:
euen
as
the
Mariner
after
the
danger
of
shipwracke
reioyceth
;
as
a
sicke
person
reioyceth
,
after
therecouerie
of
a
perillous
disease
;
and
as
conquering
souldiors
triumph
and
glorie
the
more
in
their
victories
,
by
how
much
their
hazards
and
encounters
were
strong
.
This
Saint
Augustine
teacheth
most
elegantly
,
saying
,
Nimis
exultant
Sancti
,
dum
praeteriti
periculi
memores
dicunt
;
4
Confess
.
cap
3.
dextra
Domini
fecit
virtutem
,
dextra
Domini
exaltauit
me
;
the
Saints
doe
verie
much
reioyce
,
when
mindfull
of
passed
danger
,
they
say
,
the
right
hand
of
the
Lord
hath
done
his
power
,
the
right
hand
of
the
Lord
hath
exalted
me
.
So
did
Saint
Paule
reioyce
,
when
of
a
persecutor
he
was
made
a
vessell
of
election
.
So
also
Saint
Mathew
,
when
of
a
Customer
he
was
made
an
Euangelist
.
So
Saint
Marie
Magdalene
,
when
from
being
a
vessell
of
contumelie
and
disgrace
,
shee
was
translated
into
a
vessell
of
glorie
.
So
Saint
Peter
,
when
after
the
denying
of
his
Master
he
was
made
a
constant
pillar
of
truth
,
by
his
personall
perseuerance
in
faith
,
obtained
him
by
Christs
prayer
,
who
said
,
Ego
rogani
pro
te
Petre
,
Luke
22.32
.
vt
non
deficiat
fides
tua
,
I
haue
prayed
for
thee
Peter
,
that
thy
faith
faile
not
.
3
The
obseruation
hereof
(
gentle
Reader
)
maketh
mee
truly
to
discouer
,
An
acknowledgement
of
the
benefit
of
conuersion
.
as
the
case
standeth
,
the
obligation
I
am
bound
in
to
God
:
for
Almightie
God
of
his
infinite
goodnesse
,
and
out
of
the
vnexhausted
riches
of
his
mercie
hauing
blessed
my
soule
with
a
true
and
vnfained
conuersion
from
the
superstitious
,
idolatrous
,
and
hereticall
religion
of
the
Romane
Church
,
vnto
the
perfect
knowledge
and
practise
of
the
Religion
established
in
this
Realme
,
touching
that
faith
which
is
conformable
to
that
which
was
taught
by
the
Ancient
Primitiue
,
Apostolike
,
and
Catholike
Church
;
which
is
maintained
and
defended
by
his
Maiestie
,
with
whom
I
may
presume
boldly
to
say
,
maugre
all
the
Church
of
Rome
,
I
will
neuer
be
ashamed
to
render
an
account
of
my
profession
,
Praemonit
.
to
all
Christian
Monarchs
.
and
of
that
hope
that
is
in
me
,
as
the
Apostle
prescribeth
.
Hauing
(
I
say
)
beene
made
partaker
of
this
benefit
,
onely
through
Gods
working
in
my
soule
,
as
I
can
doe
no
lesse
in
the
dutie
of
gratitude
than
to
manifest
the
same
vnto
you
,
so
must
it
be
a
part
of
my
care
,
not
onely
to
acknowledge
the
same
my selfe
,
but
to
be
an
occasion
that
others
may
partake
of
the
like
blessing
with
me
,
who
liue
blinded
with
the
same
vaile
of
errors
and
hereticall
inuentions
as
I
did
,
till
it
pleased
God
to
draw
away
that
darke
curtaine
of
implicite
faith
,
(
viz.
that
the
Romane
Church
is
the
true
Church
of
God
)
from
mine
eyes
,
and
to
giue
me
grace
clearely
to
behold
the
explicite
nouelties
strongly
and
cunningly
maintained
therein
,
which
enforceth
me
now
to
make
the
confession
of
my
faith
,
saying
no
longer
the
Creede
of
Rome
,
made
by
the
Pope
,
and
recorded
in
the
Councell
of
Trent
,
but
with
his
Maiestie
,
Praemonit
.
fol
35.
I
am
such
a
Catholike
Christian
as
beleeueth
the
three
Creedes
;
that
of
the
Apostles
,
that
of
the
Councell
of
Nice
,
and
that
of
Athanasius
&c.
I
also
acknowledge
for
Orthodox
all
those
other
formes
of
Creedes
,
that
either
were
deuised
by
Councels
,
or
particular
Fathers
,
against
such
particular
Heresies
as
most
raigned
in
their
times
.
I
reuerence
and
admit
the
foure
first
generall
Councels
as
Catholike
and
Orthodox
&c.
I
also
concerning
the
Fathers
hold
as
his
Maiestie
doth
;
the
Scriptures
also
I
beleeue
:
as
for
the
Apocripha
,
I
hold
them
in
the
same
account
that
the
Ancients
did
,
&c.
And
so
of
the
other
points
of
doctrine
,
according
to
the
most
iudicious
profession
which
his
Highnesse
in
the
Church
of
England
maketh
,
doe
I
beleeue
.
4
Here
at
I
know
(
gentle
Reader
)
thou
maiest
much
maruaile
,
God
the
cause
of
my
conuersion
.
that
I
(
who
was
borne
of
such
parents
as
professed
the
Romane
faith
,
and
lost
much
of
their
temporall
estate
diuers
yeares
together
for
the
same
;
who
haue
beene
trained
vp
therein
from
my
youth
;
who
haue
practised
the
function
of
my
Priesthood
these
nine
yeares
,
according
to
the
fashion
of
that
Church
;
who
haue
beene
readie
and
prompt
in
ministring
their
Sacraments
,
in
preaching
their
Doctrine
,
in
offering
their
Sacrifices
;
who
dedicated
my
life
and
labors
most
willingly
for
the
aduancement
of
that
faith
;
who
am
allied
to
diuers
of
the
better
sort
of
England
,
professing
that
religion
;
who
was
befriended
of
many
,
and
to
my
knowledge
hated
of
none
)
should
quit
alliance
with
that
Church
,
and
take
acquaintance
with
this
of
England
,
where
I
haue
scarce
any
acquaintance
at
all
;
What
should
cause
such
a
change
?
I
answer
thee
(
gentle
Reader
)
that
my
desire
is
thou
shouldest
be
rightly
informed
&
assured
thereof
,
&
then
say
with
me
as
I
say
most
sincerely
with
inexplicable
ioy
to
mine
own
soule
,
This
is
a
change
of
the
right
hand
of
the
highest
.
Psal.
76.
vers.
11.
And
for
this
cause
doe
I
here
present
vnto
you
the
obseruations
both
of
doctrine
&
manners
,
which
haue
caused
this
my
vnexpected
change
and
heauenly
metamorphosis
:
not
engendred
by
anie
wauering
disposition
or
inordinate
passion
(
too
often
seene
in
trouble
some
times
)
but
begun
and
effected
with
mature
and
ripe
deliberation
;
reason
and
knowledge
most
orderly
drawing
the
chariot
of
my
will
and
affections
vnto
the
loue
of
truth
and
dislike
of
falsehood
;
and
therefore
a
worke
(
as
I
hope
)
wrought
by
the
onely
strong
hand
of
God
,
long
inuiting
and
leading
my
soule
hereunto
,
and
often
displaying
the
bright
beames
of
his
extraordinarie
grace
,
most
efficaciously
enforcing
me
thereunto
,
after
many
great
conflicts
and
combats
within
my selfe
:
in
which
conuersion
of
mine
though
some
reioyce
,
yet
others
out
of
rash
iudgement
,
and
indiscreet
passion
,
and
their
implacable
hatred
to
the
Church
of
England
,
ioyned
with
extreame
ignorance
,
and
that
by
the
deceitfull
ground
of
their
implicite
faith
,
and
beliefe
of
whatsoeuer
the
Church
of
Rome
teacheth
(
not
considering
the
defection
and
Apostasie
of
faith
,
foretold
by
our
Sauiour
himselfe
in
the
Scriptures
,
vnder
the
parable
of
cockle
and
tares
,
Matth.
13.
vers.
25.
of
heresies
,
and
nouelties
,
ouersowed
by
the
enemie
man
after
the
sowing
of
the
good
seed
,
when
all
were
asleepe
)
doe
labour
by
all
meanes
to
obscure
and
endarken
with
vntrue
reports
,
and
most
vnconscionable
calumniations
;
some
giuing
oute
,
that
I
was
euer
of
a
presumptuous
spirit
,
but
they
are
such
as
haue
against
all
conscience
and
good
nature
most
vnnaturally
wronged
mee
,
as
diuers
of
the
best
Papists
haue
heretofore
iudged
,
and
can
yet
witnesse
.
Others
,
that
I
am
bereaued
of
my
right
wits
,
and
assuredly
distracted
in
minde
:
but
they
I
presume
are
such
as
either
know
me
not
,
or
else
such
as
thinke
there
can
be
no
greater
madnes
than
to
forsake
the
Church
of
Rome
;
out
of
a
misconceited
persuasion
they
haue
,
that
truth
is
on
their
side
;
whereof
they
haue
such
a
preiudicate
opinion
,
without
knowledge
,
that
they
will
not
sticke
to
say
,
that
should
they
abandon
the
Romane
faith
,
they
would
sooner
become
Turkes
than
Protestants
.
Others
,
that
I
am
drawne
either
by
the
desire
of
worldly
libertie
and
preferments
,
or
by
some
carnall
allurements
to
performe
the
will
and
desires
of
the
flesh
;
against
all
which
vnchristian
suggestions
,
although
I
could
in
respect
of
my selfe
,
with
the
buckler
and
safegard
of
patience
and
silence
possesse
mine
owne
soule
in
quietnesse
and
comfort
,
knowing
that
the
greatest
temporall
happinesse
of
a
Christian
is
the
testimonie
of
a
good
conscience
:
yet
notwithstanding
,
for
that
my
conscience
giueth
euidence
,
that
by
them
Gods
singular
mercie
and
prouidence
most
clearely
shining
in
my
conuersion
,
should
be
eclipsed
,
and
his
glorie
most
iniuriously
wronged
,
and
many
ouer-credulous
spirits
too
too
much
abused
,
I
can
doe
no
lesse
,
in
my
thankfull
dutie
for
so
singular
a
receiued
benefit
,
than
to
illustrate
the
same
to
the
eyes
of
the
world
,
that
all
seeing
it
,
Gods
holy
name
may
be
glorified
herein
,
and
others
that
walke
awry
,
be
inuited
and
edified
by
my
example
:
which
I
cannot
better
performe
,
then
by
giuing
publike
testimonie
to
the
world
in
writing
of
the
true
occasions
,
meanes
,
and
motiues
of
my
conuersion
,
as
by
these
my
doctrinall
and
morall
obseruations
I
trust
through
Gods
grace
I
shall
performe
.
5
The
truth
is
,
and
I
cannot
denie
it
,
The
difficulties
of
my
conuersion
.
that
this
my
change
and
conuersion
from
the
faith
of
Rome
to
the
faith
of
England
,
was
euen
beset
with
manifold
difficulties
,
oppositions
,
barres
,
and
obstacles
,
long
hindering
&
delaying
this
worke
,
which
consisting
of
the
inward
act
of
resolution
in
the
soule
,
strengthened
by
Gods
especiall
grace
with
comfort
,
Tho.
Aq.
12.
q.
Cxiij
.
art.
7.
at
length
was
performed
in
an
instant
:
For
first
it
is
wel
knowne
I
was
armed
against
it
by
my
continuall
education
and
example
of
my
parents
in
the
doctrine
and
practise
of
the
Romane
faith
,
which
I
was
persuaded
to
haue
been
Catholike
,
Education
one
let
.
euen
from
my
first
yeares
of
vnderstanding
:
for
common
experience
sheweth
that
of
the
Poet
to
be
most
true
,
Quo
semel
est
imbuta
recens
seruabit
odorem
testa
diu
,
Euery
vessell
retaineth
long
the
sauor
of
that
liquor
which
is
first
put
into
it
;
yea
,
the
tender
twigge
in
growth
enclineth
alwayes
that
way
vnto
which
it
was
first
bowed
by
the
Gardeners
hand
,
whether
to
straightnesse
or
crookednesse
;
such
was
my
disposition
to
the
faith
of
Rome
,
and
vnapt
to
any
other
by
my
breeding
,
had
not
the
father
of
mercies
,
and
God
of
all
comforts
,
by
his
powerfull
hand
guided
me
to
this
,
vnto
which
now
I
am
come
through
his
gracious
goodnesse
.
Secondly
,
I
was
further
armed
against
this
my
happie
conuersion
by
my
function
and
calling
in
the
Romane
Church
to
the
state
of
Priesthood
,
wherein
I
consecrated
all
my
studies
,
labours
,
My
function
another
let
.
and
endeuors
,
to
fortifie
and
strengthen
my selfe
in
the
doctrine
of
that
Church
,
and
also
to
induce
others
thereunto
,
esteeming
my
endeuours
in
reducing
any
to
that
religion
so
pleasing
to
God
,
as
none
could
be
greater
;
setting
alwaies
before
mine
eyes
that
of
S.
Iames
,
Iacob
.
5.
vers.
20.
He
that
maketh
a
sinner
to
be
conuerted
from
the
errors
of
his
waies
,
shall
saue
his
soule
from
death
.
The
consideration
of
which
promise
in
those
my
labours
and
trauels
,
whether
by
day
or
by
night
,
by
land
or
by
sea
,
whether
in
danger
or
safetie
,
whether
in
want
or
abundance
,
whether
with
infamie
or
good
fame
,
whether
with
fauors
or
threatnings
,
whether
ith
libertie
or
imprisonment
,
whether
with
crosses
or
prosperitie
,
whether
amongst
my
friends
,
or
in
banishment
,
made
them
all
most
sweete
,
The
successe
of
my
practise
another
let
.
easie
,
and
pleasant
vnto
me
.
Thirdly
,
I
was
moreouer
armed
against
this
my
conuersion
by
the
successefull
practise
of
this
my
function
,
which
I
alwaies
performed
with
most
desired
comfort
vnto
my selfe
in
the
ignorant
blindnesse
I
then
liued
in
,
and
with
competent
satisfaction
and
contentment
vnto
others
,
whom
I
thought
profitably
to
haue
either
purchased
to
Christ
by
his
grace
,
or
confirmed
in
that
faith
.
Oh
what
heart
is
there
that
will
not
be
flattered
with
prosperous
euents
in
the
course
they
labour
in
,
and
grow
foolishly
bewitched
with
pride
in
their
owne
doings
;
selfe-loue
and
felicitie
being
like
the
two
poles
Artike
and
Antartike
,
vpon
which
the
whole
course
and
frame
of
a
foolish
mans
life
hath
his
dependance
!
Loue
to
friends
another
let
.
Fourthly
,
I
was
armed
against
this
my
conuersion
by
the
great
mutuall
loue
which
was
betweene
me
and
many
chiefe
and
great
persons
,
professing
the
Romane
faith
with
me
,
and
suffering
much
temporall
detriment
for
the
same
,
who
I
assure
my selfe
were
so
tenderly
affected
vnto
me
,
that
as
I
could
not
be
without
a
ioyfull
or
sorrowfull
feeling
of
their
good
or
euill
,
so
neither
could
they
be
without
the
like
affection
towards
me
.
I
cannot
vtter
how
much
I
was
held
backe
by
this
ginne
and
temptation
of
naturall
friendship
,
which
long
like
lime-twigges
held
the
affections
of
my
soule
from
being
able
to
find
wings
for
the
flight
,
which
I
haue
now
made
;
hauing
through
Gods
grace
receiued
feathers
like
the
Doue
to
fl●e
vt
requiescam
,
Psal.
54.
vers.
7.
to
rest
and
repose
my selfe
in
the
fruitfull
boughes
of
the
little
Mustard-seede
mentioned
by
Christ
,
Matth.
13.
vers.
31.
where
I
may
with
experience
of
Gods
comforts
now
say
with
his
daughter
in
the
Canticles
,
Fructus
eius
dulcis
gutturi
meo
;
Cant.
2.
vers.
3.
his
fruit
is
sweete
vnto
my
tast
.
Fifthly
,
Example
of
parents
and
kinred
another
let
.
I
was
moreouer
armed
against
this
my
conuersion
by
the
example
of
most
of
mine
owne
kindred
,
who
were
alwaies
and
still
are
resolute
and
constant
professors
of
the
Romane
faith
,
whose
conuersions
with
mine
I
most
heartily
wish
in
the
tender
bowels
of
Christ
Iesus
.
Here
it
may
be
well
considered
,
how
much
my
soule
,
partly
solicited
by
the
loue
of
truth
,
and
strongly
yet
held
fast
in
the
traiterous
affection
of
flesh
and
bloud
,
was
turmoiled
in
this
conflict
against
two
aduerse
powers
;
the
one
inuiting
me
to
heauen
,
the
other
weighing
me
downe
vnto
earth
;
the
one
shewing
me
the
way
to
God
,
the
other
holding
me
from
him
by
the
heauinesse
of
naturall
affection
.
Sixtly
,
Externall
reputation
another
let
.
the
reputation
and
good
opinion
I
found
that
both
the
Romish
Clergie
and
Laitie
had
of
me
,
might
well
haue
ouerswayed
any
man
that
was
not
a
master
ouer
selfe-loue
,
and
a
contemner
of
vaineglorie
.
There
is
no
man
of
experience
but
knoweth
well
,
that
in
all
outward
shew
the
Clergie
of
Rome
here
in
England
amongst
their
professors
are
much
more
held
in
reuerence
and
respectiue
regard
,
than
those
of
the
Clergie
of
England
by
their
followers
,
many
things
of
doctrine
and
practise
tending
more
to
their
magnifying
and
glorie
;
as
first
the
doctrine
of
auricular
confession
,
which
breedeth
an
extraordinarie
awfulnesse
towards
them
;
and
secondly
a
continuall
practise
the
Papists
of
England
haue
to
aske
their
Priests
daily
blessing
,
kneeling
vnto
them
;
a
kind
of
humiliation
not
vsed
to
euery
Priest
in
any
countrey
but
in
England
.
Seuenthly
,
Naturall
perplexitie
another
let
.
I
was
armed
further
against
this
my
conuersion
,
by
an
extraordinarie
heauinesse
I
apprehended
it
would
breede
to
those
whom
I
had
in
former
times
reconciled
to
the
Church
of
Rome
,
thinking
they
would
rather
grieue
for
me
as
one
lapsed
,
than
follow
mee
as
one
risen
;
vnlesse
it
should
please
God
by
his
especiall
grace
to
giue
them
the
like
occasions
to
finde
out
the
truth
,
as
out
of
his
fatherly
prouidence
he
gaue
vnto
me
.
Oh
what
inward
conflicts
,
The
conflicts
going
before
my
conuersion
almost
insufferable
,
did
these
considerations
breede
in
my
very
soule
,
so
long
habituated
in
the
Romane
faith
,
and
practised
in
that
Religion
?
How
often
did
they
stop
me
in
my
way
to
Christ
,
and
from
the
incorporation
to
his
true
Church
?
How
was
my
poore
soule
here
enuironed
with
perplexed
assaults
of
flesh
and
bloud
?
of
selfe-loue
?
of
naturall
affection
to
my
friends
?
and
as
I
conceiued
then
,
of
supernaturall
affection
and
zeale
to
my
ghostly
children
?
Ah
how
manie
powerfull
arguments
of
humane
wisedome
did
wrastle
against
my
poore
vnderstanding
,
and
against
the
light
of
grace
,
Gods
inspirations
often
illustrating
my
soule
with
the
beames
of
his
heauenly
truth
,
which
I
set
too
lightly
of
,
as
of
temptations
,
the
resistance
whereof
I
then
thought
was
meritorious
,
howsoeuer
I
striued
in
my
conuersation
outwardly
to
shadow
them
,
faining
a
counterfeit
quietnesse
and
calmenesse
of
mind
,
when
I
was
most
violently
tossed
and
troubled
in
mine
owne
conscience
?
The
nights
could
not
affoord
me
ordinarie
rest
and
repose
,
but
often
when
I
thought
to
ouercome
these
conflicts
betwixt
falsehood
and
truth
,
by
taking
my
vsuall
rest
;
euen
in
my
sleepe
I
should
find
suddaine
daies
of
grace
and
spirituall
light
to
awaken
me
,
and
to
enforce
me
to
take
delight
in
the
Sunne-shine
of
truth
;
which
as
I
had
not
grace
then
to
conceiue
as
I
should
,
I
held
to
be
but
illusorie
flashes
of
the
Angell
of
darknesse
,
transforming
himselfe
into
the
similitude
and
likenesse
of
the
Angell
of
light
,
to
deceiue
my
soule
withall
,
and
so
I
confessed
them
,
as
ordinarie
temptations
against
faith
,
till
at
length
with
a
more
powerfull
light
it
pleased
the
true
Sonne
of
iustice
and
God
of
glorie
to
enlighten
my
vnderstanding
,
in
such
sort
,
that
all
the
clouds
of
error
and
endarkened
affections
were
dispersed
like
mist
before
the
Sunne
;
what
before
I
held
to
be
hereticall
,
I
approued
to
be
most
Catholike
;
what
before
was
falsehood
,
was
now
truth
;
what
before
was
darknesse
,
was
now
light
.
I
found
my selfe
suddainely
in
my
meditations
vpon
the
grounds
of
true
faith
and
beleefe
,
like
S.
Paul
,
enuironed
,
not
with
a
corporall
,
but
with
a
spirituall
and
most
comfortable
light
from
heauen
,
placing
my
vnderstanding
in
the
paradise
of
truth
and
all
her
delights
,
struck
downe
to
the
ground
in
the
humble
acknowledgement
of
mine
vnworthinesse
,
and
terrified
with
a
voice
from
heauen
,
not
sounding
in
the
eares
of
my
bodie
by
their
corporall
Organs
,
but
sweetly
making
a
most
delightfull
harmonie
in
my
soule
,
mollifying
the
obdurate
crust
of
my
heart
,
and
forcing
me
to
say
,
Act.
9.
vers.
6.
Domine
quid
me
vis
facere
?
O
Lord
what
wilt
thou
haue
me
to
doe
?
with
perfect
true
conformitie
of
all
my
thoughts
,
actions
,
and
endeauors
answerable
to
his
will
.
Hence
was
I
moued
with
great
power
,
working
euen
with
comfort
to
my
soule
,
to
call
to
mind
innumerable
passages
of
Scriptures
and
auncient
Fathers
,
in
former
times
obserued
,
and
other
reasonable
congruencies
,
moouing
me
most
effectually
to
conuert
my selfe
to
the
onely
Apostolike
,
Primitiue
,
and
Catholike
faith
,
truly
professed
in
the
Church
of
England
,
as
it
were
destined
hereunto
by
a
presage
in
my
youth
,
when
being
borne
beyond
the
seas
,
I
was
by
Gods
directing
prouidence
,
inspiring
my
parents
mindes
by
my
nurse
and
her
husband
(
who
were
purposely
sent
for
out
of
England
)
sent
into
this
Realme
,
when
I
was
but
few
daies
old
,
to
be
nursed
here
;
which
was
a
great
furtherance
and
meanes
that
now
in
the
ninth
yeare
of
my
Priesthood
I
am
in
this
Realme
nursed
and
growne
to
such
a
spirituall
strength
,
as
to
embrace
the
right
faith
of
a
true
Christian
,
which
heretofore
I
wanted
.
And
although
lately
,
since
my
conuersion
,
one
said
vnto
me
,
that
it
had
been
better
if
I
had
been
drowned
at
sea
in
the
great
storme
which
happened
in
my
passage
into
this
Realme
so
young
(
which
I
escaped
with
exceeding
great
danger
,
being
forthwith
entertained
into
the
Castle
by
the
Captaine
thereof
for
my
fathers
sake
)
than
at
riper
yeares
thus
to
liue
an
Apostata
,
and
to
be
a
scandale
vnto
the
Church
of
God
:
Yet
I
trust
that
I
shall
make
it
apparant
,
that
it
was
much
better
I
escaped
;
Gods
prouidence
in
the
first
escape
of
my
bodie
foreshewing
a
more
dangerous
second
escape
from
the
shipwracke
of
my
soule
,
whereby
his
glorie
in
my
happinesse
may
be
manifested
to
the
good
of
many
,
that
they
may
truly
say
,
Exod.
1.
vers.
19.
Digitus
Dei
est
hic
,
the
finger
of
God
is
here
.
7.
The
working
of
the
Trinitie
in
my
conuersion
the
first
cause
of
this
treatise
.
Hereby
you
may
see
(
courteous
Reader
)
whether
I
haue
not
iust
cause
to
make
knowne
to
the
world
this
my
conuersion
,
and
the
true
occasions
and
motiues
thereof
,
that
all
that
beare
of
it
may
say
as
I
haue
cause
to
say
in
mine
owne
soule
,
The
finger
of
God
is
here
:
For
first
you
may
obserue
,
that
whilest
I
wandered
out
of
the
right
way
of
true
Catholike
doctrine
,
Gods
goodnesse
.
following
the
Church
of
Rome
,
the
finger
of
Gods
mercie
and
goodnesse
directed
and
pointed
me
which
way
to
take
into
the
right
path
of
heauen
,
most
fauorably
bestowing
vpon
me
beartie
contrition
for
my
former
errors
both
in
faith
and
manners
,
more
than
euer
before
.
Secondly
,
the
finger
of
his
wisdome
,
Gods
wisdome
euen
when
I
was
most
addicted
to
the
studies
of
the
Roman
doctrine
(
occasion
being
giuen
me
of
conference
with
some
Protestants
,
requiring
satisfaction
of
me
in
some
capitall
points
of
controuersie
,
which
I
promised
either
to
proue
by
the
Scriptures
,
ancient
Fathers
,
and
naturall
reason
,
or
else
to
embrace
the
Protestants
faith
as
Catholike
,
therewithall
intending
to
impugne
the
doctrine
of
the
Religion
here
professed
in
England
)
directed
my
vnderstanding
so
to
examine
the
controuersies
,
weighing
all
Cardinall
Bellarmines
reasons
for
both
sides
,
that
doing
it
with
sinceritie
,
I
fell
into
such
doctrinall
and
morall
obseruations
vpon
the
grounds
of
the
Romane
faith
,
that
I
most
cleerely
discouered
the
darke
clouds
of
error
and
ignorance
,
wherewith
my
iudgement
and
reason
were
ouercast
;
I
found
the
weakenesse
of
their
grounds
,
the
fallacies
of
their
reasons
,
and
the
insufficiencie
of
iudgement
shewed
in
most
of
their
controuersies
;
I
found
many
places
of
Scripture
impertinently
alledged
,
diuers
citations
of
auncient
Fathers
fondly
wrested
against
their
true
vnderstanding
,
&
many
naturall
reasons
alledged
most
repugnant
to
reason
.
Lastly
,
the
finger
of
his
Almightie
power
,
Gods
power
:
as
efficaciously
as
the
Load
.
stone
,
draweth
yron
vnto
it
,
drew
all
the
affections
of
my
heart
to
a
firme
resolution
,
no
longer
to
sleepe
or
slumber
in
my
errors
,
but
to
breake
off
all
the
bands
of
erronious
and
superstitious
doctrine
and
nouelties
,
wherewith
the
present
Church
of
Rome
holdeth
soules
in
slauerie
to
Sathan
,
and
to
embrace
the
truth
of
the
Ancient
,
Catholike
,
and
Apostolike
doctrine
,
which
I
found
to
bee
most
purely
taught
in
the
Church
of
England
,
according
to
the
primitiue
sinceritie
.
Hence
it
is
most
cleerely
apparant
,
how
much
the
glorie
of
God
appeareth
in
my
conuersion
,
and
the
three
diuine
attributes
of
goodnesse
,
wisedome
,
and
power
of
the
blessed
Trinitie
,
Qui
tribus
digitis
appendit
molem
terrae
,
Esay
40.
vers.
12
who
weighteth
the
earth
with
three
fingers
;
in
the
contemplation
of
which
great
benefit
I
may
well
crie
out
with
holy
Saint
Paul
,
Rom.
12.
vers.
33
O
the
depth
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
,
how
vnsearchable
are
his
iudgements
,
and
his
waies
past
finding
out
!
for
who
hath
knowne
the
mind
of
the
Lord
,
or
who
hath
bin
his
counsellor
?
Or
who
hath
first
giuen
to
him
,
and
it
shall
be
recompenced
vnto
him
againe
?
for
of
him
,
and
through
him
,
and
to
him
,
are
all
things
;
to
whom
be
glorie
for
euer
.
For
to
God
himselfe
must
I
needes
attribute
this
fauour
,
hauing
iust
cause
for
the
same
with
the
kingly
Prophet
to
say
,
Psal.
34.
vers.
2.
I
will
alwaies
praise
the
Lord
,
his
praise
shall
be
alwaies
in
my
mouth
;
who
chiefly
hath
wrought
in
my
soule
the
vnderstanding
,
the
will
,
and
the
accomplishment
hereof
;
which
I
can
doe
no
lesse
in
gratitude
than
make
knowne
,
that
his
name
may
be
glorified
therein
.
Satisfaction
the
second
cause
.
Secondly
,
if
my
blinded
zeale
of
your
soules
good
did
so
much
transport
me
in
my
ignorance
and
errors
,
as
to
imploy
my
best
endeuours
,
yea
and
to
venter
my
life
for
your
good
,
and
for
the
reducing
of
any
in
this
Realme
to
the
pretended
Catholike
faith
which
then
I
professed
,
without
feare
of
incurring
any
displeasure
of
the
State
;
then
can
I
now
doe
no
lesse
in
satisfaction
to
God
and
the
world
,
being
now
enlightned
with
truth
it selfe
,
than
to
shew
a
more
earnest
zeale
&
burning
charitie
towards
your
conuersions
from
the
former
errors
,
laboring
to
reduce
you
vnto
the
same
light
of
Catholike
truth
whereto
I
my selfe
am
called
,
that
whereas
I
haue
formerly
wronged
the
soules
of
many
in
the
time
of
my
blindnesse
by
diuers
labors
and
exhortations
,
and
the
wrong
ministration
of
the
blessed
Sacrament
,
but
vnder
one
forme
vnto
you
,
quite
contrarie
to
Christs
institution
and
commaundement
,
reioycing
therein
;
I
may
now
in
the
time
of
better
knowledge
endeuor
to
make
part
of
amends
,
by
vsing
any
possible
paines
to
informe
you
rightly
of
the
same
way
which
it
hath
pleased
God
to
call
me
vnto
.
The
true
motiue
of
my
conuersion
the
third
cause
.
Thirdly
,
that
you
may
haue
true
notice
,
that
not
any
temporall
motiue
hath
wrought
this
change
in
me
;
not
persuasion
of
any
worldly
friend
(
for
till
my
conuersion
I
conuersed
with
none
ordinarily
but
those
of
the
Romane
profession
)
not
naturall
affection
to
kindred
,
because
my
neerest
and
deerest
friends
of
bloud
are
of
that
faith
,
and
gentlemen
of
worshipfull
qualitie
;
not
want
,
for
mine
owne
meanes
haue
beene
able
contentedly
to
maintaine
me
,
with
such
helpes
as
the
practise
of
my
function
drew
vnto
me
,
besides
the
loue
and
willingnesse
of
many
good
friends
,
most
readie
to
assist
me
in
all
my
needes
;
not
inordinate
affection
to
carnall
delights
,
vnapprouable
by
Gods
word
,
for
I
thanke
God
I
am
free
from
all
such
,
or
any
other
as
farre
as
I
know
,
who
am
best
able
to
examine
mine
owne
conscience
in
this
behalfe
.
8
Accept
therefore
I
beseech
you
(
deere
Recusants
)
vnto
whom
I
wish
as
much
good
as
to
mine
owne
soule
,
To
Recusants
.
and
all
happinesse
in
the
most
tender
bowels
of
Christ
Iesus
,
these
my
ensuing
obseruations
,
grounded
vpon
the
sacred
letters
and
the
doctrine
of
the
ancient
Church
,
earnestly
praying
to
God
they
may
beare
the
same
sway
with
your
vnderstanding
and
will
as
they
haue
with
mine
,
for
your
inducement
to
a
perfect
conuersion
of
your
soules
,
according
to
my
example
,
vnto
the
true
worship
of
God
in
the
true
Catholike
English
Church
;
whose
doctrine
you
may
find
agreeable
to
the
true
grounds
of
Christianitie
,
and
the
doctrine
of
the
primitiue
Church
,
as
I
doubt
not
but
you
may
most
cleerely
perceiue
,
if
you
will
vouchsafe
without
all
passion
and
peruerse
affection
to
peruse
my
obseruations
;
which
as
they
haue
been
powerfull
to
worke
my
true
conuersion
,
so
from
the
truest
affections
of
my
soule
I
wish
they
may
be
as
profitable
vnto
you
,
for
your
reduction
vnto
the
same
most
true
Catholike
faith
,
with
abundance
of
Gods
blessings
to
your
soules
,
with
perfect
allegeance
to
your
lawfull
Soueraigne
,
with
edification
to
his
Church
,
with
true
contentment
and
peace
to
your
hearts
,
with
quietnesse
to
your
present
life
,
and
euerlasting
glorie
to
your
life
to
come
,
through
the
grace
and
mercie
of
our
Lord
Iesus
.
CHAP.
II.
Containing
an
obseruation
of
Gods
prouidence
in
ministring
occasions
of
times
,
places
,
and
persons
concurring
to
my
conuersion
.
SVch
is
the
mercifull
prouidence
of
Almightie
God
,
which
reacheth
from
one
end
to
another
mightily
,
and
sweetly
ordereth
all
things
,
Gods
prouidence
ordereth
all
things
.
Sap.
8.
vers.
1.
that
as
he
disposeth
all
humane
actions
to
happen
in
fit
times
,
so
doth
he
suffer
fit
accidents
and
occasions
to
fall
out
,
that
the
workes
which
he
intendeth
by
men
,
may
haue
successe
answerable
to
his
will
and
designements
,
Qui
mundum
per
seipsum
regit
,
Greg.
lib.
14.
Mor.
cap.
26.
ante
medium
.
quem
per
seipsum
condidit
,
who
as
Gregorie
sayth
,
ruleth
the
world
by
himselfe
,
which
by
himselfe
he
created
.
For
his
vnderstanding
and
will
being
the
cause
of
all
thinges
,
as
the
great
Doctor
of
the
Romane
Church
teacheth
;
Tho.
Aq.
part.
1.
q.
19.
in
corpore
.
Qui
operatur
omnia
secundum
consilium
voluntatis
suae
;
who
worketh
all
things
according
to
the
purpose
of
his
will
,
as
Saint
Paule
affirmeth
;
Ephes.
1.
vers.
11.
and
his
will
being
knowne
(
as
the
Schoole-men
teach
)
by
diuers
signes
,
as
by
prohibition
,
permission
of
euill
,
Thom.
Aqu.
part.
1.
q.
19.
operation
of
good
,
and
by
precepts
&c.
Saint
Augustine
also
saying
:
August
.
enchirid
.
c.
29.
in
fine
.
Tom.
3.
Nihil
fit
nisi
omnipotens
fieri
velit
,
vel
sinendo
vt
fiat
vel
faciendo
;
Nothing
is
done
but
what
the
Almightie
will
haue
done
,
eyther
by
suffering
it
to
be
done
,
or
by
doing
it
;
it
followeth
by
necessarie
consequence
that
all
occasions
,
helpes
and
benefits
of
his
creatures
,
subordinately
concurring
to
euerie
act
of
his
will
proceedeth
from
his
prouidence
and
wisedome
.
2
Hence
,
My
bond
of
gratitude
to
Gods
prouidence
.
(
gentle
Reader
)
I
obserue
in
how
strong
bands
of
dutifull
thankfulnesse
I
stand
obliged
vnto
God
for
ministring
vnto
me
at
seuerall
times
,
and
in
seuerall
places
,
and
vpon
different
occurrences
,
such
occasions
and
meanes
to
search
and
examine
the
controuersies
of
religion
betwixt
the
Romane
and
English
Church
,
that
whilest
by
my
studies
and
labours
my
purpose
&
designement
was
to
draw
others
into
the
net
of
Rome
,
I
my selfe
was
led
into
the
sheepefold
wherof
Christ
in
heauen
is
the
chiefe
Pastor
,
wherein
I
see
truly
verified
that
of
King
Dauid
;
Psal.
13.
vers.
2.
Dominus
de
coelo
prospexit
vt
videat
si
est
intelligens
aut
requirens
Deum
,
the
Lord
looked
down
from
heauen
vpon
the
children
of
men
,
to
see
if
there
were
any
that
did
vnderstand
and
seeke
God
:
who
neuer
ceaseth
to
minister
occasions
and
means
concurring
to
the
good
of
his
seruants
,
Matth.
11.
ver.
1.
who
numbreth
all
the
haires
of
their
heads
in
his
knowledge
,
and
suffereth
not
any
thing
to
happen
without
his
prouidence
vnto
them
.
For
so
we
find
that
Abrahams
exile
concurred
to
his
greater
good
;
Gen.
11.
vers
1.
Gen.
22.
vers.
29.
Gen
37.
vers.
18
the
commandement
of
Isaacks
Sacrifice
,
gaue
occasion
to
approue
Abrahams
faith
,
the
felling
of
Ioseph
by
his
brethren
and
his
imprisonment
,
were
occasions
concurring
to
his
greater
glory
,
and
to
the
manifestation
of
his
vertues
,
Exod.
2.
vers.
3.
and
Gods
more
singular
prouidence
towards
him
;
the
laying
of
Moses
by
the
brinke
of
the
riuer
;
1.
Reg.
17.
vers.
6.
the
often
deliuerie
of
Dauid
from
Sauls
furie
;
the
feeding
of
Elias
with
bread
and
flesh
by
Rauens
;
the
preseruation
of
Daniel
in
the
denne
of
Lions
;
Dan.
6.
vers.
22.
Dan.
3.20.24
.
the
protection
of
the
three
Children
in
the
Babilonian
furnace
,
doe
most
cleerely
shew
,
how
by
this
prouidence
of
God
,
all
occasions
and
circumstances
of
mens
liues
,
do
concurre
to
the
happines
of
his
chosen
seruants
:
and
therefore
most
truly
singeth
the
Psalmist
:
Psal.
90.
vers.
1.
Qui
habitat
in
adiutorio
altissimi
in
protectione
Dei
coeli
commorabitur
,
he
that
dwelleth
in
the
secret
place
of
the
most
high
shall
abide
vnder
the
shadow
of
the
Almightie
:
for
that
all
times
,
places
,
persons
,
words
and
actions
fall
out
vnto
the
good
of
such
a
one
through
Gods
all-seeing
and
directing
prouidence
.
3
This
sweete
prouidence
of
God
towards
me
in
particular
,
I
cannot
let
passe
in
silence
,
and
burie
in
obliuion
,
The
demonstrations
of
Gods
prouidence
towards
me
.
least
concealing
his
glorie
appearing
therein
,
and
blemishing
my
soule
with
a
foule
spot
of
ingratitude
,
in
feare
of
his
iust
punishments
I
might
deseruedly
say
.
Vae
mihi
quia
tacui
,
woe
is
me
,
because
I
haue
held
my
peace
.
Esay
.
6.
vers.
5.
When
I
consider
how
God
in
my
childhood
drew
me
out
of
the
countrey
where
I
first
breathed
ayre
,
making
me
a
young
trauellei
by
Sea
,
protecting
me
from
a
dangerous
storme
,
and
affording
me
after
my
escape
,
courteous
&
friendly
entertainment
in
a
Castle
of
this
land
;
how
in
danger
of
like
perill
by
Sea
,
I
returned
backe
againe
,
by
my
mothers
direction
,
when
I
was
about
nine
yeares
of
age
.
How
neare
to
Namures
I
escaped
danger
of
drowning
,
falling
into
a
hole
of
water
,
where
I
stucke
fast
in
the
mudde
by
the
head
,
had
not
Gods
protection
afforded
me
a
hand
to
be
plucked
out
with
:
how
I
escaped
many
dangerous
sicknesses
,
and
a
most
perilous
fall
out
of
a
Waggon
,
where
my
head
escaped
the
wheele
from
crushing
it
in
peeces
,
at
my
going
first
to
Saint
Omers
with
Master
Nicholas
Smith
the
Iesuite
to
be
a
student
there
,
at
the
first
erecting
of
that
Seminarie
,
of
which
house
I
was
one
of
the
first
sixe
that
were
receiued
into
it
,
and
that
had
their
first
mission
into
Spaine
from
it
:
how
being
to
sent
thence
by
Gods
prouidence
with
M.
Baldwine
the
Iesuite
,
after
a
sore
storme
by
night
neere
vnto
the
Isle
of
Wight
we
were
cast
into
the
mouth
of
the
Queenes
ships
,
the
next
day
by
contrarie
winds
driuing
vs
backe
vnto
the
downes
neare
Douer
,
where
we
were
all
taken
prisoners
by
Master
King
,
Captaine
of
one
of
her
Maiesties
ships
,
and
brought
into
this
Realme
,
being
first
detained
and
courteously
entertained
at
my
Lord
Admirals
house
at
Derford
,
then
at
the
then
Lord
of
Canterburies
,
who
committed
vs
either
to
Bishops
,
or
other
graue
Prelates
,
where
we
might
haue
bad
better
education
for
the
truth
of
Christian
Religion
,
then
we
had
amongst
the
Iesuits
if
we
had
had
the
grace
to
haue
made
benefit
thereof
,
had
not
the
poison
of
false
doctrine
,
first
so
feised
vpon
all
the
powers
of
our
soule
,
that
at
that
time
for
want
of
experience
&
knowledge
,
we
could
not
relish
the
most
delicious
Manna
of
Gods
word
,
nor
giue
eare
to
the
happie
tidings
of
the
true
Gospel
of
Christ
so
like
deafe
Adders
our
eares
were
stopped
.
4
And
further
how
by
Gods
prouidence
about
six
yeares
after
intending
learning
and
further
experience
,
Other
particulars
of
Gods
prouidence
towards
me
.
I
went
to
Rome
,
in
which
iourney
I
was
imprisoned
first
at
Pheckam
in
France
,
where
I
was
most
wrongfully
committed
with
another
Gentleman
,
and
our
purses
prettie
well
emptied
,
and
was
secondly
also
taken
againe
at
New
stade
in
the
Palsegraues
Countrey
,
where
I
was
detained
for
a
time
with
the
rest
of
our
companie
,
by
reason
of
Master
Thomas
Coniers
a
Iesuite
,
with
an
Irish
brother
of
the
same
order
,
who
vpon
suspition
and
iealousie
of
being
busie
dealers
in
English
affaires
,
engendred
by
the
prettie
discouerie
of
some
equiuocations
at
their
examinations
,
had
beene
sent
into
England
,
had
not
the
Archduke
Albertus
sent
his
letters
in
his
behalfe
(
as
afterward
I
heard
it
reported
)
for
his
deliuerie
.
How
after
many
sicknesses
in
Rome
where
I
continued
three
yeares
,
I
was
made
Priest
,
intending
no
other
end
then
to
employ
my
whole
life
and
labours
in
connerting
soules
to
the
Church
or
Rome
,
which
I
was
constantly
perswaded
then
was
the
true
Church
of
God
;
and
therfore
I
thought
I
could
take
no
course
of
life
vpon
me
more
gratefull
to
God
,
more
profitable
to
others
,
or
more
meritorious
for
mine
own
soule
then
this
was
:
thus
disposed
and
resolued
,
how
I
with
my
fellowes
kissing
the
Powes
feete
,
and
receiuing
his
benediction
vpon
our selues
,
and
vpon
our
beads
,
crosses
and
meddalles
,
with
power
to
giue
the
English
pardon
to
others
here
,
for
the
annulling
of
temporall
paines
due
to
sin
in
this
life
,
or
the
next
,
and
for
freeing
soules
out
of
purgatorie
,
we
were
sent
into
England
.
How
since
I
haue
spent
my
time
for
the
most
part
heere
in
England
about
nine
yeares
in
the
practise
of
this
function
.
Where
my
labours
in
that
kinde
were
not
vnprofitable
,
nor
ill
esteemed
of
by
those
of
the
Romane
profession
,
in
the
which
no
danger
of
lawes
affrighted
me
,
no
imprisonments
made
me
saint
,
no
crosses
quailed
my
courage
.
Now
when
I
reflect
vpon
all
these
occurrences
of
my
life
with
diuers
others
,
I
cannot
but
magnifie
the
wisedome
of
Almightie
God
,
and
highly
exalt
his
diuine
prouidence
:
and
therefore
the
nearer
that
I
approach
vnto
the
consideration
of
the
occasions
and
motiues
which
God
hath
vsed
to
worke
my
conuersion
in
this
Realme
to
the
true
ancient
Apostolike
and
Catholike
faith
,
giuing
me
knowledge
and
experience
of
many
nouelties
and
erroneous
doctrines
diameterly
opposite
to
the
doctrines
of
Christ
,
his
Apostles
,
and
the
ancient
Catholike
faith
.
5
Since
my
comming
into
this
Realme
Priest
,
Reading
of
Protestant
bookes
the
first
occasion
of
doubts
.
I
obserued
no
one
thing
to
be
more
necessarie
for
the
ende
I
aymed
at
then
the
studie
of
controuersies
,
whereunto
next
vnto
the
Scriptures
for
exhortation
,
and
cases
of
conscience
,
for
the
better
directing
of
soules
,
I
chiefely
applied
my selfe
,
in
the
studie
whereof
I
found
it
behooueful
,
not
to
neglect
the
reading
of
such
Protestant
writers
as
fell
into
my
hands
,
thinking
I
should
thereby
be
the
better
able
to
confute
all
obiections
when
occasion
of
conference
with
any
should
be
giuen
,
which
thing
being
yearely
prohibited
by
the
censure
of
Bulla
coenae
,
which
is
once
euerie
yeare
with
many
execrations
and
curses
published
in
Rome
,
I
obtained
leaue
of
my
Superior
to
read
them
with
condition
not
to
study
them
,
Master
George
Blackwell
.
but
to
confute
them
:
which
distinction
seemed
strange
vnto
me
as
though
I
could
confute
them
,
and
not
study
them
;
yet
with
this
condition
I
promised
to
read
them
;
amongst
which
the
first
that
came
into
my
hand
was
Master
Perkins
reformed
Catholike
deliuered
me
by
a
kinsman
of
mine
,
who
told
me
of
a
Cousen
of
his
that
promised
to
be
a
Romane
Catholike
if
he
could
see
that
booke
well
answered
and
confuted
.
Next
to
this
I
met
with
Master
Robert
Abbots
booke
in
Latine
of
Anti-Christ
giuen
to
a
friend
of
mine
by
a
worshipfull
Knight
of
this
Realme
,
who
highly
praised
it
,
and
much
esteemed
thereof
.
After
that
I
lighted
vpon
Master
Doctor
Bucklies
confutation
of
Master
Thomas
Wrightes
articles
.
After
that
I
met
with
the
booke
of
proceedings
against
the
Pouder-Traytors
,
containing
in
it
that
most
eloquent
and
learned
Oration
of
the
Earle
of
North-hampton
.
Then
came
to
my
hands
his
Maiesties
Apologie
for
the
oath
of
Allegiance
,
with
his
premonition
to
Christian
Princes
.
After
this
I
fell
by
a
meere
chance
vpon
the
booke
of
the
now
Lord
of
Canterburies
written
in
confutation
of
some
of
Master
Doctor
Hilles
quarterne
of
reasons
.
Next
met
I
with
the
Bishop
of
Lincolnes
answere
to
Parsons
with
some
others
.
All
which
I
perused
diligently
,
and
with
great
attention
,
in
which
writings
although
some
doctrinall
points
much
distasted
my
palate
by
reason
of
my
setled
affection
to
the
Romane
faith
,
yet
I
found
many
points
both
doctrinall
and
morall
,
verie
remarkable
and
powerfull
to
moue
strong
doubtes
,
had
I
not
by
the
implicite
faith
of
whatsoeuer
the
Romane
Church
teacheth
,
folued
them
all
,
and
so
consequently
held
them
as
matters
of
scandall
and
temptation
:
the
first
of
which
ought
not
to
moue
a
setled
constancie
,
nor
the
second
to
finde
any
entertainment
,
but
euen
at
the
verie
first
occurrence
to
be
reiected
;
yet
notwithstanding
at
the
last
,
reflecting
vpon
many
former
obseruations
,
I
conceiued
that
ground
of
implicite
faith
to
be
subiect
to
the
daunger
of
errour
,
and
held
it
fit
to
examine
verie
diligently
the
groundes
of
the
true
Church
,
especially
for
a
Cleargie-man
,
who
is
to
yeelde
a
reason
of
his
faith
,
and
to
giue
satisfaction
vnto
others
;
and
chiefely
in
such
times
as
the
question
is
to
be
discussed
which
is
the
true
Church
,
a
man
ought
to
heare
,
to
beleeue
,
and
to
follow
,
if
hee
will
not
be
esteemed
as
a
Heathen
and
Publicane
.
Then
began
I
to
reflect
more
seriously
vpon
the
former
points
,
and
to
grow
very
familiar
with
the
aforesaid
bookes
,
and
with
much
stay
to
examine
the
reasons
and
solutions
of
Cardinall
Bellarmine
to
his
aduersaries
,
in
the
chiefest
points
of
Doctrine
now
controuerted
,
where
finding
manie
friuolous
arguments
and
idle
solutions
,
I
grew
into
much
greater
care
to
discusse
matters
than
euer
before
,
least
whilest
I
thought
to
goe
the
right
way
to
Heauen
,
and
to
lead
others
thither
,
wee
went
both
blindfolded
to
hell
.
6
Next
vnto
this
occasion
happened
another
,
The
powder-treason
another
occasion
.
and
that
was
the
most
vnmatched
Pouder-treason
,
as
I
thinke
the
most
odious
conspiracie
that
euer
was
inuented
or
intended
by
the
braine
of
man
;
the
hatefull
memorie
whereof
will
proue
euerlastingly
to
all
posteritie
a
spot
indelible
,
not
onely
to
the
actors
,
but
also
to
all
that
shall
maintaine
,
approue
,
and
allow
of
the
same
wishing
it
had
had
the
intended
effect
,
acknowledging
no
other
faultinesse
therein
,
but
the
want
of
that
successe
,
which
no
honest
or
good
Christian
minde
could
euer
endure
.
This
was
so
great
a
scandale
to
many
,
that
had
they
not
beene
otherwise
confirmed
in
the
faith
of
Rome
,
they
would
forthwith
haue
abiured
it
:
and
for
my selfe
in
particular
,
when
I
heard
the
names
read
in
the
proclamation
of
those
who
were
the
chiefe
agents
therein
,
I
stood
amazed
,
fearing
that
it
had
beene
approued
by
the
Pope
vnder-hand
;
because
I
thought
,
if
Garnet
,
Gerralde
,
and
Greeneway
were
either
agents
or
concealers
thereof
,
the
prouidence
of
the
Iesuites
was
such
,
that
they
would
neuer
(
whatsoeuer
they
thought
in
their
iudgements
of
the
lawfulnesse
thereof
)
haue
giuen
consent
thereunto
,
without
the
approbation
of
higher
authoritie
;
and
my
conclusion
in
iudgement
was
,
that
if
euer
I
could
be
assured
,
that
the
Pope
allowed
by
any
conniuencie
whatsoeuer
of
the
fact
,
I
should
therein
rather
acknowledge
him
to
be
the
Vicar
of
hell
,
than
the
Vice-gerent
of
Christ
.
And
further
,
I
was
much
more
amated
,
when
I
heard
that
Garnet
should
acknowledge
himselfe
to
haue
heard
of
it
in
Sacramentall
confession
,
and
yet
to
conceale
it
from
the
State
,
and
to
denise
no
means
or
way
to
discouer
the
fact
,
without
opening
himselfe
or
his
penitent
;
which
the
doctrine
of
his
owne
Church
obliged
him
vnto
,
Siluest.
verbo
Confessio
§.
3.
num.
2.
prope
finem
.
Emanuel
.
Sa
Aphoris
.
verbo
Confessor
.
S.
Thom.
addit
.
q.
1.
de
sigill
confes
.
art.
1.
id
.
primum
circa
finem
colligitur
a
simili
.
for
the
auoidance
of
so
publike
a
harme
,
at
least
in
generall
;
this
made
me
very
much
to
suspect
,
that
in
his
iudgement
he
approued
it
,
whatsoeuer
he
pretended
to
the
contrarie
:
For
though
he
had
made
conscience
to
haue
reuealed
his
penitent
,
yet
stood
he
bound
in
charitie
and
iustice
to
haue
reuealed
so
much
in
generall
by
some
way
or
other
,
as
sufficient
notice
might
haue
been
giuen
to
auoid
the
publike
harme
and
desolation
that
should
haue
ensued
to
the
State
thereby
;
which
no
doubt
he
might
haue
done
,
if
hee
had
would
by
some
meanes
or
other
.
Besides
,
another
thing
which
bred
a
great
maruaile
in
me
was
,
The
Pope
exalted
him
soon
after
to
the
dignity
of
Poenitentiarius
in
Rome
.
that
the
Pope
himselfe
did
neither
chastise
Greenway
for
the
same
,
considering
the
euidence
giuen
by
his
brother
Garnet
,
no
nor
so
much
,
as
far
as
euer
I
could
vnderstand
,
as
giue
any
publike
intimation
of
dislike
of
that
hatefull
designement
,
which
he
might
haue
done
by
either
of
his
Breues
,
to
the
comfort
and
satisfaction
of
his
children
here
in
England
,
and
chiefely
to
the
State
,
who
for
his
silence
therein
haue
iust
cause
to
suspect
,
that
he
either
winked
at
it
in
secret
before
hand
,
or
at
least
after
the
successe
thereof
would
haue
ratified
it
for
the
most
heroicall
stratageme
that
euer
Catholikes
performed
,
and
haue
placed
him
in
the
Calender
of
his
famousest
Martyrs
,
as
M.
Wilson
hath
alreadie
done
of
Garnet
and
Owldcorne
in
his
English
Martyrologe
,
who
(
as
the
head
Iesuit
hath
reported
)
fathereth
vpon
himselfe
that
most
infamous
libell
,
called
Pruritanus
,
a
booke
so
full
of
blasphemous
application
of
Gods
sacred
word
,
so
vnrespectiue
to
his
Maiestie
,
so
iniurious
to
the
State
,
and
so
enterlaced
with
lasciuious
and
beastly
scurrilitie
,
that
it
would
shame
any
honest
man
to
be
esteemed
the
author
thereof
;
therefore
the
Iesuites
doe
deale
politikely
in
ascribing
it
to
a
secular
Priest
,
to
make
the
secular
Clergie
as
odious
to
the
State
as
themselues
;
since
it
is
well
knowne
,
and
that
not
to
a
few
,
that
the
first
inuenter
of
the
greatest
part
of
that
booke
was
a
faire
young
Iesuit
,
sometimes
a
student
in
the
Vniuersitie
of
Louaine
,
who
sent
his
first
inuentions
thereof
to
Parsons
and
others
at
Rome
,
who
made
themselues
full
merrie
with
them
,
and
well
approued
them
;
insomuch
,
that
father
Talbot
,
the
Master
of
the
Nouices
,
ingeniously
confessed
,
that
the
reading
of
some
of
them
caused
him
much
to
be
distracted
in
his
prayers
:
and
it
is
to
be
thought
,
that
that
Iesuit
who
may
best
chalenge
the
first
inuention
of
that
libelling
art
,
when
he
shall
come
to
read
his
Breuiarie
,
by
the
memorie
of
them
he
will
offer
vp
a
very
vnsauorie
incense
in
the
sight
of
God
at
these
words
,
Et
dixit
omnis
populus
fiat
fiat
,
and
will
proue
such
a
merrie
mad
petitioner
,
as
will
make
all
the
black
guard
of
hell
,
attending
him
,
to
dance
for
ioy
.
But
to
returne
to
the
consideration
of
the
treason
,
when
I
arriued
beyond
the
seas
,
and
heard
some
to
tearme
it
but
an
inconsiderate
act
,
as
though
the
substance
of
the
designement
were
not
faultie
,
and
when
I
noted
,
that
I
could
neuer
heare
any
one
Iesuit
to
speake
reprouingly
of
it
,
and
further
heard
some
very
rashly
and
foolishly
to
cast
the
imputation
of
inuenting
it
vpon
the
best
States-men
of
this
land
,
as
a
traine
to
make
Catholikes
the
more
odious
to
the
State
,
I
began
to
obserue
a
custome
vsed
by
some
,
which
is
without
any
regard
of
truth
or
knowledge
to
speake
the
worst
they
can
to
blemish
the
reputation
of
their
aduersaries
;
so
I
heard
a
certaine
young
Iesuit
report
,
when
Garnet
was
in
the
Tower
,
A
pretty
deuice
.
that
day
and
night
oyle
was
put
into
his
eyes
with
feathers
,
and
other
means
vsed
to
keepe
him
from
sleepe
,
that
so
being
weakened
both
in
bodie
and
minde
,
he
might
be
easily
drawne
to
confesse
all
he
knew
:
which
circumstances
,
with
diuers
others
belonging
to
this
vnmatchable
treason
,
though
they
made
mee
not
then
abandon
the
faith
and
beleefe
of
those
that
were
actors
thereof
,
yet
did
they
sow
such
seedes
of
doubtfulnesse
and
care
in
me
to
be
sound
in
faith
,
that
the
effects
and
fruits
issuing
from
them
of
doctrine
,
concerning
disallegeance
to
the
King
,
which
is
contained
in
the
Popes
Breues
,
hath
much
auerted
me
since
,
as
namely
the
doctrine
of
Bellarmine
,
teaching
,
that
the
Apostles
were
not
subiect
to
temporall
Princes
de
iure
,
but
de
facto
,
retracting
the
former
opinion
,
Bellarmin
.
cont.
Barclaium
.
tract
.
De
potest
.
summi
Pontificis
in
rebus
temporalibus
.
ca.
3.
fol.
48.
extant
in
his
controuersies
these
many
yeares
,
now
holding
the
quite
contrarie
,
notwithstanding
it
is
a
doctrine
of
faith
,
that
as
well
the
Clergie
as
the
Laitie
are
subiect
to
Kings
and
Princes
,
because
obedience
to
Kings
,
whether
they
be
good
or
wayward
,
in
Scripture
is
commended
vnto
all
:
1.
Petri
2.18
.
behold
here
the
second
occasion
.
7
A
third
occasion
concurring
to
my
conuersion
,
Conference
with
others
.
was
conference
with
others
,
into
whose
companies
by
chance
I
haue
falne
;
as
once
with
a
learned
Knight
,
who
not
knowing
me
to
be
a
Priest
,
conferred
with
me
as
with
a
professor
of
the
Romane
faith
,
who
winded
me
into
such
a
circle
about
the
Scriptures
and
the
Church
,
that
I
could
neuer
winde
my selfe
out
of
it
,
till
I
winded
my selfe
out
of
the
Romane
Church
,
and
stayed
my selfe
vpon
a
ground
not
admitted
there
,
which
is
,
that
the
Scriptures
are
the
most
sufficient
and
certaine
rule
of
faith
that
Christians
haue
;
which
if
you
take
away
,
all
religion
,
all
faith
,
all
knowledge
of
God
falleth
to
the
ground
.
And
another
time
I
fell
into
dispute
with
a
graue
ancient
Iustice
of
Peace
,
who
pressed
me
so
farre
,
that
I
promised
to
send
him
some
principall
doctrines
of
the
Roman
Church
so
sufficiently
proued
by
Scriptures
,
by
Fathers
,
and
by
naturall
reason
,
that
if
they
could
bee
answered
,
I
would
subscribe
to
his
Church
;
but
in
the
examination
of
the
proofes
of
those
very
points
,
brought
in
by
Bellarmine
,
and
due
consideration
of
them
,
I
found
them
to
be
of
very
little
force
to
proue
the
verities
intended
,
as
hereafter
shall
appeare
,
concerning
the
Masse
,
Transubstantiation
,
the
ministration
of
the
Sacrament
vnder
one
kinde
to
lay
people
,
Pardons
,
auricular
confession
,
and
others
;
whereupon
I
haue
proued
since
as
good
as
my
promise
,
in
ioyning
my selfe
to
the
Church
of
England
.
8
A
fourth
occasion
of
examining
more
carefully
the
controuersies
,
hath
been
grounded
vpon
his
Maiesties
Title
,
His
Maiesties
Booke
.
in
his
Premonition
to
Christian
Princes
,
stiling
himselfe
the
Defendor
of
the
true
Christian
,
Catholike
,
and
Apostolike
faith
;
which
seemed
so
strange
vnto
me
at
the
first
,
considering
that
no
Church
more
chalengeth
the
name
of
Catholike
than
the
Church
of
Rome
,
that
I
began
to
consider
with
my selfe
,
whether
I
could
finde
any
capitall
points
of
faith
taught
now
by
the
present
Church
of
Rome
,
that
were
not
taught
and
professed
by
the
ancient
and
Primitiue
Church
,
and
now
impugned
by
the
Church
of
England
,
and
finding
that
the
doctrine
of
deposing
Princes
and
Kings
by
the
Pope
was
not
ancient
,
nor
Transubstantiation
,
nor
the
Masse
as
now
it
is
practised
,
nor
the
Sacrament
as
now
it
is
ministred
by
the
Church
of
Rome
,
nor
Pardons
,
nor
prohibition
of
Priests
marriages
,
I
haue
since
beene
enforced
to
conclude
,
that
certainely
the
present
Church
of
Rome
professeth
not
in
those
points
the
true
Christian
,
Catholike
,
and
Apostolike
faith
.
Further
,
as
I
noted
the
profession
his
Maiestie
maketh
in
his
Premonitorie
Epistle
to
Princes
,
Praemonit
.
ful
.
35
acknowledging
himselfe
to
be
such
a
Christian
Catholike
as
beleeueth
the
three
Creedes
,
that
of
the
Apostles
,
that
of
the
Councell
of
Nice
,
and
that
of
Athanasius
;
admitting
the
first
foure
generall
Councels
as
Catholike
and
Orthodox
,
the
ioint
consent
of
Fathers
in
the
Primitiue
age
,
the
authoritie
of
Scriptures
&c.
I
could
not
but
conceiue
at
last
,
that
his
Maiestie
went
vpon
the
strongest
foundations
of
the
Catholike
faith
that
could
bee
layed
,
to
auoid
the
danger
of
new
doctrines
:
which
obseruations
did
much
facilitate
my
search
and
scrutinie
into
the
true
grounds
and
reasons
of
faith
;
besides
many
other
occasions
of
priuat
conference
,
with
diuers
particular
persons
,
who
thought
themselues
much
tempted
in
matters
of
faith
and
religion
,
because
they
could
hardly
beleeue
what
the
Church
of
Rome
teacheth
,
or
at
least
not
without
great
difficultie
.
Whereby
you
may
see
(
courteous
Reader
)
the
prouidence
of
God
working
in
me
by
degrees
,
towards
my
conuersion
,
affoording
mee
the
occasions
and
meanes
first
of
searching
and
examining
,
which
brought
me
at
length
to
the
motiues
of
resoluing
,
as
hereafter
you
shall
vnderstand
more
at
large
,
when
I
shall
first
haue
layd
downe
vnto
you
certaine
fundamentall
obseruations
,
as
grounds
on
which
the
true
Christian
Catholike
faith
must
of
necessitie
stand
,
and
the
whole
frame
thereof
be
surely
builded
.
CHAP.
III.
Containing
the
first
fundamentall
obseruation
of
the
end
of
man
,
and
his
chiefe
happinesse
.
AFter
the
manifestation
of
the
occasions
,
which
by
Gods
prouidence
occurred
to
forward
this
worke
of
my
conuersion
,
The
chiefe
businesse
of
man
is
to
seeke
his
end
.
the
next
thing
to
be
spoken
of
,
is
to
acquaint
thee
(
deare
Christian
Reader
)
with
those
fundamentall
obseruations
which
made
further
way
to
the
complete
perfection
thereof
;
the
first
of
which
was
of
that
nature
,
that
I
assure
my selfe
,
no
man
who
hath
care
of
his
soule
and
saluation
can
chuse
but
allow
:
for
I
assured
my selfe
,
that
if
I
went
vpon
such
sure
foundations
and
principles
as
religion
ought
to
stand
vpon
,
I
could
neither
stay
in
error
,
nor
fall
into
any
.
Hence
I
was
moued
to
resolue
most
constantly
,
that
the
most
immoueable
foundation
that
all
my
spirituall
building
should
stand
on
,
should
be
a
frequent
consideration
,
that
the
chiefe
and
most
principall
affaire
and
businesse
of
greatest
importance
in
this
world
(
wherein
it
was
my
dutie
to
employ
my
endeuors
)
ought
to
be
the
saluation
of
my
soule
,
and
my
future
happinesse
in
the
life
to
come
;
since
to
this
end
God
created
me
to
his
similitude
and
likenesse
,
redeemed
mee
with
the
most
precious
bloud
of
his
most
deere
Sonne
,
and
daily
preserued
me
by
his
power
and
goodnesse
.
This
I
conceiued
,
and
concluded
alwaies
to
be
the
matter
of
greatest
importance
in
this
world
,
which
I
was
to
preferre
before
all
other
affaires
whatsoeuer
,
belonging
but
vnto
this
temporall
and
transitorie
life
of
our
bodies
;
and
therefore
for
the
accomplishing
of
this
businesse
,
rather
than
neglect
it
,
all
other
affaires
whatsoeuer
were
to
be
omitted
;
eternall
blisse
and
the
saluation
of
my
soule
being
my
chiefe
end
,
and
not
consisting
of
any
created
,
but
increated
goodnesse
,
which
is
God
himselfe
.
2
This
fundamentall
obseruation
I
gathered
out
of
Thomas
Aquinas
,
What
mans
end
is
.
Tho
Aquin.
12.
q.
1.
art.
8.
sed
contra
.
Augustin.
19.
de
ciuit
.
Dei
,
c.
1.
&
3.
de
Trinit.
c.
3.
&
4.
q.
5.
to
.
4.
Tho.
Aqum
.
12.
q.
1.
ar.
8
in
corp
2●
.
q.
12.
art.
8.
sad
contra
.
whose
words
are
these
Vltimus
finis
hominum
est
beatitudo
&c.
the
last
end
of
men
is
bliffe
,
which
all
desire
,
as
Augustine
saith
:
And
it
cannot
befall
any
other
creatures
void
of
reason
to
be
happie
,
as
Augustine
saith
in
his
booke
of
83
Questions
:
for
the
obtaining
of
which
end
,
the
same
Thomas
prescribeth
the
meanes
&
way
,
saying
,
Man
and
other
reasonable
creatures
obtaine
their
last
end
by
knowing
and
louing
God
;
which
is
not
compatible
to
other
creatures
that
obtaine
their
last
end
onely
by
participating
some
likenesse
of
God
by
their
onely
being
,
life
,
and
also
by
their
knowledge
.
This
he
further
declareth
in
another
place
,
writing
thus
:
Augustine
writeth
,
August
.
19
de
●●●●●at
.
Dei
,
c
26.
in
princip.
to
.
5.
that
as
the
soule
is
the
life
of
the
flesh
,
so
God
is
the
blessed
life
of
man
;
of
whom
it
is
said
in
the
Psalmes
,
Blessed
is
the
people
whose
Lord
is
his
God
.
And
further
,
to
the
same
purpose
he
reasoneth
after
this
manner
,
saying
,
Ibidem
in
corpore
.
That
it
is
impossible
for
the
blisse
of
man
to
be
in
any
created
good
;
for
blisse
is
a
perfect
good
,
which
totally
quieteth
the
appetite
:
otherwise
it
were
not
the
last
end
,
if
any
thing
remained
yet
to
be
desired
.
For
the
obiect
of
the
will
,
which
is
the
appetite
of
man
,
is
an
vniuersall
good
,
as
the
obiect
of
the
vnderstanding
is
vniuersall
truth
;
whereby
it
is
manifest
,
that
nothing
can
quiet
the
will
of
man
but
an
vniuersall
good
,
which
is
not
found
in
any
thing
created
,
but
onely
in
god
,
because
euerie
creature
hath
a
participated
goodnesse
,
therefore
God
alone
can
fill
the
will
of
man
:
according
to
that
which
is
said
in
the
102
Psalme
,
who
replenisheth
the
desire
with
good
things
&c.
Therefore
the
blisse
of
man
consists
in
God
alone
.
Well
therefore
might
Saint
Augustine
declare
the
small
comfort
that
is
to
be
found
in
any
thing
but
in
God
,
No
true
and
perfect
rest
in
creatures
.
August
.
lib.
1.
Confess
.
cap.
1.
saying
,
Fecisti
nos
ad
te
,
&
inquictum
est
cor
nostrum
,
donec
requiescat
in
te
;
thou
hast
made
vs
for
thee
,
and
our
heart
is
vnquiet
,
till
it
rest
and
repose
in
thee
:
for
as
the
needle
of
a
Dyall
,
toucht
with
a
Loadstone
,
is
not
able
to
rest
or
stand
stedfastly
still
,
till
it
be
turned
towards
the
North
Pole
;
so
neither
can
our
soule
,
carrying
the
similitude
or
likenesse
of
God
,
Genes.
8.
vers.
8.
take
any
true
quiet
,
repose
,
or
comfort
in
any
thing
created
,
but
in
God
onely
:
for
like
as
the
Doue
put
out
of
the
Arke
by
the
hand
of
Noah
,
after
the
generall
deluge
,
to
discouer
the
land
,
though
with
a
speedie
flight
shee
tooke
a
surucy
of
all
the
foure
Climates
of
the
world
,
yet
the
Scripture
sayth
,
Genes.
8.
vers.
9.
Non
inuenit
vbi
requiesceret
pes
eius
;
shee
found
no
place
for
her
foote
to
rest
on
,
vntill
shee
came
to
the
hand
which
put
her
foorth
:
so
our
soules
,
which
in
creation
are
put
out
by
the
powerfull
hand
of
God
into
the
tumultuous
and
stormie
sea
of
this
life
,
can
finde
no
place
of
true
rest
and
contentment
,
where
to
settle
our selues
,
till
wee
returne
againe
vnto
God
,
who
created
vs
.
This
made
good
King
Dauid
to
crie
out
with
an
earnest
desire
to
enioy
God
in
heauen
,
Psa.
73.
vers.
25.
saying
,
Whom
haue
I
in
heauen
but
thee
?
and
there
is
none
vpon
earth
that
I
desire
besides
thee
:
my
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
euer
;
for
loe
they
that
are
farre
from
thee
shall
perish
.
4
Such
as
this
hath
alwaies
beene
the
desire
of
Gods
Saints
concerning
their
last
end
and
euerlasting
happinesse
;
This
end
is
the
desire
of
Gods
Saints
.
vpon
the
assured
obseruation
whereof
,
I
my selfe
in
imitation
of
them
building
the
frame
of
all
my
spirituall
proceedings
,
haue
beene
and
am
verily
persuaded
,
that
God
would
neuer
suffer
me
to
misguide
my
steppes
from
the
true
faith
,
or
by
any
heresie
to
miscarrie
with
my
soule
:
from
this
obseruation
haue
I
first
gathered
the
great
feare
I
ought
to
haue
not
to
offend
God
,
Feare
.
but
with
all
care
to
keepe
his
commaundements
,
that
I
may
not
make
frustrate
my
end
,
like
him
of
whom
the
Psalmist
sayth
,
Qui
non
accepit
in
vano
animam
suam
,
who
hath
not
receiued
his
soule
in
vaine
;
Psal.
24.
vers.
4.
but
with
innocencie
of
good
works
in
his
hands
,
&
purenesse
in
his
heart
,
doth
ascend
vnto
the
mountaine
of
the
Lord
,
and
stand
in
his
holy
place
.
Secondly
,
I
haue
also
gathered
the
great
care
I
ought
to
haue
,
Care
.
not
to
make
any
earthly
or
transitorie
thing
of
this
life
my
chiefe
end
at
which
my
actions
must
aime
,
as
neither
riches
nor
preferment
,
nor
ease
,
nor
health
,
nor
any
earthly
thing
which
cannot
affoord
true
contentment
to
the
soule
,
but
rather
to
hazard
the
preiudice
of
all
these
,
than
to
ruinate
my
soule
,
or
to
step
out
of
the
right
way
to
heauen
.
Resolution
to
embrace
the
meanes
of
the
truth
.
Thirdly
,
I
haue
also
further
from
this
obseruation
of
my
end
grounded
a
most
constant
resolution
,
not
to
neglect
any
occasions
or
labours
of
due
search
and
examination
into
the
maine
grounds
and
principles
of
faith
,
or
any
meanes
that
might
necessarily
conduce
thereunto
,
whereupon
I
haue
beene
alwaies
moued
to
arme
my selfe
with
fit
reasons
,
wherewith
I
might
not
onely
establish
my
faith
,
but
be
able
also
to
defend
it
against
all
obiections
that
might
any
way
contradict
it
.
For
the
better
performance
whereof
,
my
purpose
and
practise
hath
beene
often
to
meditate
vpon
the
happinesse
of
the
happie
end
,
whereunto
wee
are
all
ordained
by
God
:
so
that
this
obseruation
setling
me
in
the
true
feare
of
God
,
and
in
a
due
care
of
my
saluation
,
and
in
a
constant
resolution
to
apply
my selfe
vnto
all
the
meanes
and
helpes
that
might
facilitate
me
thereunto
,
finding
here
my
steppes
to
stand
as
vpon
a
strong
rocke
,
I
proceeded
forward
with
my
vnderstanding
to
behold
and
contemplate
what
fundamentall
obseruation
I
might
set
my
next
steppe
vpon
,
as
will
appeare
in
the
Chapter
following
.
CHAP.
IIII.
Containing
the
second
fundamentall
obseruation
of
the
supernaturall
and
reuealed
knowledge
which
is
necessarie
to
saluation
.
AS
the
first
worke
whereby
Almightie
God
manifested
the
greatnesse
of
his
power
,
when
hee
layed
the
foundation
of
the
world
,
was
the
light
;
Genes.
1.
vers.
3.
which
being
dispersdd
and
confused
,
hee
afterwards
placed
in
the
globe
of
the
Sunne
,
by
which
the
whole
world
receiueth
comfort
and
life
:
Euen
so
in
the
creation
of
man
,
who
is
a
liuely
mirror
and
glasse
of
that
greater
world
,
A
supernatural
knowledge
necessarie
.
he
hath
placed
in
light
of
vnderstanding
in
the
firmament
of
his
soule
,
to
direct
him
in
the
way
of
Gods
true
seruice
,
and
to
bring
him
vnto
the
promised
land
of
eternall
happinesse
;
yet
not
so
,
that
without
dependance
on
him
the
light
of
our
naturall
vnderstanding
hath
sufficient
knowledge
thereof
,
or
can
attaine
thereunto
of
it
owne
naturall
power
,
without
Gods
especiall
illumination
;
for
that
,
as
all
Diuines
hold
,
to
procure
the
saluation
of
our
soules
,
it
is
most
behoofefull
and
necessarie
,
that
besides
all
naturall
knowledge
and
Philosophicall
disciplines
,
got
by
the
onely
bare
discourse
of
naturall
reason
,
our
reasonable
soules
haue
a
supernaturall
knowledge
reuealed
from
God
,
transcending
the
reach
and
capacitie
of
reason
,
which
indeed
is
called
the
Science
of
Saints
.
Sap.
10.
vers.
10.
2
This
is
excellently
well
taught
and
proued
by
the
great
Schooleman
of
the
Romane
Church
,
The
proposition
proued
.
who
sayth
thus
:
It
is
said
in
the
second
to
Timothie
,
the
third
chapter
,
Euerie
Scripture
,
inspired
from
God
,
Tho.
Aqu.
part.
1.
q.
1.
art.
1.
sed
contra
.
is
profitable
to
teach
,
to
dispute
,
to
reprehend
,
to
instruct
to
righteousnesse
:
but
the
Scripture
inspired
from
God
belongeth
not
vnto
Philosophicall
disciplines
,
which
are
inuented
by
the
reason
of
man
:
therefore
it
is
profitable
,
besides
Philosophicall
disciplines
,
that
there
be
another
knowledge
inspired
from
God
.
In
which
wordes
it
is
here
to
bee
noted
,
that
this
Doctor
taketh
the
word
profitable
for
necessarie
:
which
acception
of
his
is
repugnant
to
those
Romanists
that
abuse
the
meaning
of
Saint
Paule
,
who
onely
will
haue
it
serue
to
shew
the
profit
of
the
Scriptures
,
but
not
the
necessitie
of
them
,
and
so
exclude
the
Scriptures
from
being
the
most
infallible
,
certaine
,
and
sufficient
rule
of
saluation
;
therefore
this
Schoolemans
sence
and
meaning
here
is
verie
remarkable
,
by
the
word
profitable
,
signifying
the
necessitie
of
a
reuealed
knowledge
.
3
This
he
declareth
much
more
plainely
in
the
bodie
of
the
same
question
,
answering
the
maine
proposition
,
An
absolute
necessitie
of
reuealed
knowledge
.
and
saying
,
That
it
was
necessarie
for
mans
saluation
that
there
should
be
a
certaine
knowledge
according
to
Gods
reuelation
,
besides
Philosophicall
disciplines
,
which
are
found
out
by
reason
of
man
;
first
because
man
is
ordained
by
God
,
as
to
a
certaine
end
which
surpasseth
the
comprehension
of
reason
;
according
to
that
of
Esay
the
64.
The
eye
hath
not
seene
,
O
God
,
Esay
64.
without
thee
the
things
,
which
thou
hast
prepared
for
those
that
loue
thee
:
and
it
is
behoofefull
that
men
haue
foreknowledge
of
this
end
,
who
must
order
their
intentions
and
actions
to
an
end
.
Hence
it
was
necessarie
for
mans
saluation
,
that
certaine
things
which
exceede
humane
reason
,
should
be
made
knowne
vnto
him
by
Gods
reuelation
.
Behold
here
most
cleerely
an
absolute
necessitie
of
a
supernaturall
reuealed
knowledge
,
for
the
vnderstanding
of
such
things
as
surmount
the
capacitie
of
our
naturall
vnderstanding
.
4
His
words
following
doe
also
import
a
conuenient
necessitie
also
of
such
knowledge
euen
for
those
things
belonging
to
saluation
,
which
wee
know
by
naturall
reason
.
A
conuenient
necessitie
of
reuealed
knowledge
.
His
words
are
these
:
For
those
things
also
belonging
to
God
,
which
may
be
searched
into
by
humane
reason
,
it
was
necessarie
man
should
be
instructed
by
Gods
reuelation
;
because
the
truth
of
God
searched
into
by
reason
,
can
be
deriued
vnto
man
but
by
a
few
,
and
of
a
long
time
,
and
with
the
admixtion
of
many
errors
,
vpon
the
knowledge
notwithstanding
of
which
truth
,
the
whole
saluation
of
man
dependeth
,
which
is
in
God
.
Therefore
,
that
saluation
might
come
vnto
men
the
more
conueniently
and
the
more
certainely
,
it
was
necessarie
that
they
should
be
instructed
of
diuine
things
by
diuine
reuelation
:
it
was
necessarie
therefore
,
that
besides
Philosophicall
disciplines
,
which
are
found
out
by
reason
,
a
sacred
knowledge
should
be
had
by
reuelation
.
Whence
it
appeareth
,
that
a
reuealed
knowledge
is
required
for
a
twofold
necessitie
,
the
one
absolute
,
the
other
ad
bene
esse
,
for
the
greater
conueniencie
,
and
for
the
better
auoidance
of
error
,
and
all
to
attaine
happily
the
end
for
which
we
are
created
.
5
Whereby
wee
may
gather
the
great
excellencie
and
dignitie
of
this
knowledge
aboue
all
others
,
The
excellencie
of
this
knowledge
.
the
same
Doctor
in
the
next
question
saying
,
That
Augustine
sayth
in
the
foureteenth
of
the
Trinitie
,
Tho.
Aqu.
art.
2.
sed
contra
.
Li.
14.
ca.
1.
in
med.
to
3.
Vnto
this
Science
is
that
alone
attributed
,
wherewith
the
most
holesome
faith
is
engendred
,
nourished
,
defended
,
and
strengthened
.
But
this
belongeth
vnto
no
Science
,
but
to
the
sacred
knowlege
,
therefore
this
holy
doctrine
is
a
science
.
Ibid.
in
corpor
.
And
further
he
sheweth
the
author
of
it
,
saying
,
That
as
the
Musitian
beleeueth
the
principles
deliuered
him
by
the
Arithmetician
,
so
the
student
of
sacred
doctrine
beleeueth
the
principles
delinered
vnto
him
from
God
.
Hence
the
same
Doctor
saythi
in
the
question
following
,
That
the
holy
Scripture
speaketh
thereof
as
of
one
Science
:
for
it
is
said
in
the
tenth
of
Wisedome
,
he
gaue
him
the
knowledge
of
Saints
:
whereby
it
is
euidently
cleere
,
that
all
the
sacred
and
reuealed
doctrine
,
and
all
the
knowledge
of
faith
must
come
from
God
,
Genes.
28.
vers.
12.
and
be
reuealed
vnto
vs
mortall
wights
liuing
in
this
worldly
Pilgrimage
for
our
true
comforts
,
and
not
to
bee
obtained
by
our selues
;
euen
as
to
Iacob
in
his
fleepe
the
mysticall
ladder
reaching
from
heauen
to
earth
,
with
God
leaning
vpon
the
toppe
,
and
the
Angels
ascending
and
descending
,
was
from
God
reuealed
vnto
him
,
when
his
waking
eies
could
not
behold
it
:
of
whom
those
words
of
Wisedome
,
He
gaue
him
the
wisedome
of
Saints
,
Bonauent.
comment
.
in
Sap.
cap.
10.
are
litterally
spoken
,
as
the
Franciscans
seraphicall
Doctor
commenteth
vpon
that
place
:
and
therefore
may
well
be
called
the
science
and
learning
of
Saints
,
and
not
of
men
.
6
From
the
due
obseruation
of
which
doctrine
I
considered
the
great
vanitie
and
vnhappinesse
of
those
,
Collections
vpon
the
precedent
doctrine
.
that
puffed
vp
with
the
pride
of
humane
sciences
,
neglect
the
studie
of
this
principall
science
of
God
and
his
Saints
;
vnto
which
all
the
rest
are
but
as
handmaids
to
beare
vp
her
traine
.
Humane
sciences
vaine
.
Hence
I
resolued
,
with
the
assistance
of
Gods
grace
,
to
employ
all
the
labours
of
my
studies
chiefely
in
attaining
to
the
perfect
knowledge
of
this
science
.
Secondly
,
Knowledge
necessarie
in
Priests
.
I
found
it
a
fond
thing
for
my selfe
,
who
was
consecrated
a
Priest
and
Pastor
ouer
others
,
not
to
endeuor
to
attaine
all
such
knowledge
as
herein
was
necessarie
for
my selfe
and
others
,
which
hath
made
me
euer
since
the
time
of
my
Priesthood
to
diuide
my
times
(
when
other
actions
hindered
me
not
)
into
three
parts
,
bequeathing
one
part
to
the
studie
of
controuersies
for
knowledge
of
faith
,
the
second
part
to
the
studies
of
cases
of
conscience
,
as
well
to
direct
aright
all
the
duties
of
my selfe
as
of
others
;
and
the
third
to
the
studies
of
Scriptures
,
as
well
for
my
priuate
consolation
,
as
for
the
publike
information
of
others
,
by
preaching
and
exhortation
,
to
this
reuealed
knowledge
from
God
.
Praier
to
be
vsed
for
this
reuealed
knowledge
.
Thirdly
obseruing
further
,
that
this
knowledge
required
to
saluation
was
to
be
had
from
God
with
all
humilitie
,
neglecting
the
teaching
and
traditions
onely
of
men
,
my
custome
was
often
to
pray
to
God
,
that
if
I
were
in
any
error
which
I
deemed
a
truth
,
and
against
all
slie
and
subtile
suggestions
and
transfigurations
of
Sathan
to
say
,
Illumina
oculos
meos
Domine
ne
vnquam
obdormiamin
in
morte
,
Psal.
12.
vers.
3
,
4.
ne
quando
dicat
inimicus
meus
praeualui
aduersus
eum
;
Consider
and
heare
me
O
Lord
my
God
,
lighten
mine
eyes
,
least
I
sleepe
the
sleepe
of
death
,
least
at
length
my
enemie
say
I
haue
preuailed
against
him
:
for
I
could
not
find
any
better
collections
to
be
framed
out
of
the
obseruation
of
this
ground
than
first
to
be
humble
,
with
dependance
vpon
God
more
than
vpon
my selfe
;
and
secondly
,
to
make
the
best
vse
of
my
time
for
the
perfection
of
Gods
reuealed
knowledge
;
and
lastly
to
esteeme
of
all
other
sciences
no
otherwise
than
as
of
seruants
vnto
this
,
which
in
the
dignitie
of
the
obiect
,
without
all
comparison
,
surpasseth
the
rest
as
much
as
heauen
surmounteth
the
earth
,
and
God
excelleth
man
.
CHAP.
V.
Containing
the
third
fundamentall
obseruation
about
the
absolute
necessitie
of
supernaturall
faith
.
WHen
I
marched
forward
with
my
vnderstanding
into
a
due
search
of
such
meanes
as
were
necessarily
required
for
the
obtaining
of
the
aforesaid
supernaturall
reuealed
knowledge
from
God
,
Faith
necessarie
to
saluation
.
I
began
further
to
obserue
,
that
it
is
impossible
to
obtaine
it
but
by
the
supernaturall
and
infused
vertue
of
faith
;
by
which
a
man
must
giue
a
firme
assent
to
all
the
reuealed
verities
contained
therein
,
without
which
we
cannot
be
saued
:
the
Apostle
saying
,
Heb.
11.
vers.
6.
Impossibile
est
sine
fide
placere
Deo
;
it
is
impossible
withou
faith
to
please
God
.
2
For
no
vertue
either
supernaturall
or
morall
,
Faith
the
foundation
of
all
vertues
.
can
be
supported
without
faith
;
therefore
Saint
Paule
calleth
it
,
Sperandarum
substantia
rerum
;
the
substance
of
things
to
be
hoped
for
:
Heb.
11.
vers.
1.
because
that
as
it
is
the
nature
of
substance
to
be
the
foundation
of
accidents
,
as
of
quantitie
,
qualitie
,
relation
,
and
the
like
which
it
receiueth
,
without
which
all
accidents
doe
perish
;
so
is
faith
the
foundation
whereon
all
vertues
must
stand
,
without
which
charitie
,
mercie
,
humilitie
,
patience
,
and
all
the
rest
fall
to
the
ground
.
So
that
vnlesse
this
faith
be
in
our
soules
,
the
end
vnto
which
the
reuealed
knowledge
from
God
should
leade
,
will
neuer
be
attained
.
3
It
was
a
comofortable
thing
certes
vnto
the
Israelites
,
Faith
most
comfortable
.
trauailing
towards
the
land
of
promise
,
through
the
desart
,
to
see
how
graciously
God
had
bestowed
vpon
them
a
pillar
of
fire
,
by
the
conduct
and
guidance
whereof
,
in
the
thicke
darknesse
of
the
gloomie
night
,
they
were
guided
through
waylesse
places
,
full
of
many
dangerous
passages
.
Such
is
our
cause
of
comfort
for
Gods
singular
fauour
towards
Christians
,
who
during
the
course
of
this
present
life
,
replenished
with
the
thicke
darkenesse
of
ignorance
and
error
,
hath
affoorded
vs
the
most
resplendant
and
shining
light
of
faith
,
by
the
brightnesse
whereof
,
ouerpassing
safely
all
slipperie
and
dangerous
straits
,
they
may
arriue
happily
&
securely
at
their
most
desired
countrey
and
long
expected
home
of
eternall
blisse
;
which
Saint
Peter
seemeth
to
insinuate
verie
comfortably
,
saying
,
2.
Petr.
1.
vers.
19.
Wee
haue
also
a
more
sure
word
of
Prophecie
,
whereunto
yee
doe
well
that
ye
take
heede
as
vnto
a
light
that
shineth
in
a
darke
place
,
vntill
the
day
dawne
and
the
day-starre
arise
in
your
hearts
.
O
happie
shining
pillar
,
and
happie
people
of
Christ
,
that
are
guided
by
the
resplendant
light
thereof
!
4
This
doctrine
is
excellently
well
set
downe
by
Thomas
Aquinas
,
who
reasoneth
after
this
manner
,
saying
,
Faith
must
goe
before
blisse
.
Tho.
Aqu.
12.
q.
2.
ar.
3.
in
corp.
.
That
in
all
ordered
natures
two
things
are
found
to
concurre
to
the
perfection
of
the
inferiour
nature
,
one
thing
by
his
proper
motion
,
and
the
other
thing
according
to
the
motion
of
the
superior
nature
:
euen
as
water
according
to
his
proper
motion
is
moued
to
the
centre
,
but
according
to
the
motion
of
the
Moone
is
moued
about
the
centre
by
ebbing
and
flowing
:
so
likewise
the
Orbes
of
the
Planets
are
moued
by
their
proper
motions
from
the
West
to
the
East
,
but
by
the
motion
of
the
first
Orbe
,
from
the
East
vnto
the
West
:
for
onely
the
reasonable
nature
created
hath
an
immediate
order
vnto
God
,
because
other
creatures
attaine
not
to
any
vniuersall
thing
,
but
only
vnto
some
particular
thing
,
participating
Gods
goodnesse
,
either
in
their
being
,
as
things
without
life
,
or
else
in
liuing
and
knowing
singular
things
,
as
plants
and
liuing
creatures
.
But
the
reasonable
nature
,
in
that
it
knoweth
the
vniuersall
reason
of
good
and
Entitie
hath
an
immediate
order
to
an
vniuersall
beginning
of
being
.
Therefore
the
perfection
of
a
reasonable
creature
doth
not
onely
consist
in
that
which
is
agreeable
to
it
owne
nature
,
but
also
in
that
which
is
attributed
vnto
it
by
a
certaine
supernaturall
perfection
of
Gods
goodnesse
,
Tho.
Aq.
22.
q.
3.
ar.
3.
and
therefore
it
is
said
alreadie
,
that
the
last
blisse
of
man
doth
consist
in
a
certaine
supernaturall
vision
of
God
,
vnto
which
vision
man
cannot
attaine
but
as
a
scholler
of
God
hearing
the
master
,
according
to
that
of
Saint
Iohn
the
sixt
,
Euerie
one
that
heareth
of
the
fatehr
and
learneth
,
commeth
to-me
.
Now
a
man
is
made
partaker
of
this
discipline
,
not
presently
but
successiuely
,
according
to
the
manner
of
his
nature
:
for
euery
one
that
is
such
a
learner
,
to
attaine
vnto
perfect
knowledge
,
must
beleeue
as
also
the
Philosopher
saith
,
that
it
is
behoofefull
for
the
learner
to
beleeue
:
therefore
that
a
man
may
arriue
vnto
the
perfect
vision
of
blisse
,
it
is
first
required
that
he
beleeue
.
5
Now
if
a
supernaturall
faith
be
so
necessarie
,
Faith
the
first
of
all
other
vertues
.
as
it
is
the
foundation
and
first
of
all
other
vertues
,
then
must
I
needes
pronounce
a
woe
to
my selfe
,
or
to
any
other
that
shall
want
it
;
and
that
it
is
the
first
of
other
vertues
,
Aquinas
doth
largely
explicate
and
learnedly
shew
in
those
wordes
,
I
answere
it
is
to
be
said
,
that
one
thing
may
be
said
to
be
before
another
two
waies
;
Tho.
Aq.
22.
q.
4.
ar.
7.
one
way
of
it selfe
,
another
way
by
accident
,
and
of
it selfe
faith
is
the
first
of
all
other
vertues
:
for
as
in
things
agible
,
and
to
be
done
,
the
end
is
the
beginning
,
as
is
abouesaid
,
it
is
behoofefull
that
the
Theologicall
vertues
which
haue
the
last
end
for
their
obiect
,
be
the
first
,
and
take
place
of
other
vertues
;
and
for
the
last
end
it selfe
it
is
behoofefull
that
first
it
be
in
the
vnderstanding
,
then
in
the
will
,
because
the
will
is
not
carried
vpon
any
thing
,
but
as
it
is
apprehended
in
the
vnderstanding
;
therefore
for
that
the
last
end
is
in
the
will
by
hope
and
charitie
,
and
in
the
vnderstanding
by
faith
,
Tho.
Aqu.
12.
q.
34.
art.
4.
ad
princip.
art.
q.
13.
art.
3.
it
is
behoofefull
that
faith
be
the
first
of
all
vertues
,
because
naturall
vnderstanding
cannot
reach
vnto
God
as
he
is
the
obiect
of
blisse
,
in
which
sort
hope
and
charitie
aymeth
vnto
him
;
yet
accidentally
another
vertue
may
be
before
faith
,
for
the
cause
which
is
accidentally
,
is
accidentally
the
first
.
Now
to
remoue
the
impediment
,
appertaineth
to
that
cause
,
which
is
accidentally
,
as
it
is
manifest
by
the
Philosopher
accordingly
,
Aristoteles
in
8.
Phisuli
8.
text
.
32.
to
2.
whereunto
some
vertues
may
bee
said
accidentally
to
be
before
faith
,
in
how
much
they
remoue
the
impediments
of
beleeuing
,
as
fortitude
remoueth
inordinate
feare
hindering
faith
;
humilitie
,
pride
;
by
which
the
vnderstanding
refuseth
to
submit
it selfe
to
the
truth
of
faith
;
and
the
same
may
be
said
of
some
other
vertues
,
although
they
be
not
truly
vertues
,
vnlesse
faith
be
presupposed
,
Augustin
.
contra
Iouinianum
,
l.
4.
cap.
3
tom.
7.
as
it
appeareth
by
Saint
Augustine
in
his
booke
against
Iouinian
.
Hence
it
appeareth
by
this
Doctor
,
that
if
faith
be
wanting
,
no
Christian
can
haue
that
reuealed
knowledge
,
which
necessarily
for
his
saluation
hee
is
bound
to
haue
;
and
therefore
I
incessantly
laboured
to
finde
out
the
assurednesse
of
this
faith
,
and
the
more
that
I
thought
how
I
might
finde
out
this
faith
,
so
necessarie
to
saluation
,
it
pleased
God
to
suffer
me
to
proceede
in
my
search
for
some
infallible
rule
,
by
which
I
might
measure
,
without
danger
of
mistaking
the
true
faith
of
Christ
,
and
thereby
be
most
comfortably
led
as
with
the
fierie
pillar
(
like
the
Israelites
by
night
)
through
the
wildernesse
of
this
world
,
Exo.
13.
vers.
22.
vnto
the
most
desired
land
of
euerlasting
happinesse
and
securitie
,
where
that
promise
of
God
,
made
by
the
mouth
of
his
Prophet
,
may
be
verified
of
vs
,
Esay
32.
vers.
18
My
people
shall
dwell
in
a
peaceable
habitation
,
and
in
sure
dwellings
,
and
in
quiet
resting
places
.
CHAP.
VI.
Containing
the
fourth
fundamentall
obseruation
about
the
rule
and
straight
mete-wand
of
the
true
Christian
faith
.
BEing
thus
arriued
by
Gods
grace
to
discouer
,
and
rightly
to
obserue
how
important
a
thing
it
is
to
build
vpon
this
foundation
of
true
faith
,
The
true
Canonicall
Scriptures
the
chief
rule
of
faith
.
without
which
all
the
building
of
our
soules
would
be
but
weake
,
and
soone
fall
to
ruine
:
I
felt
my selfe
most
forcibly
moued
by
Gods
Spirit
,
with
all
humilitie
and
diligence
to
search
out
the
most
straight
rule
where
no
crookednesse
should
appeare
,
with
the
which
I
might
so
truly
measure
out
the
right
faith
,
and
true
Church
of
God
,
which
Saint
Paul
calleth
the
Piller
and
firmament
of
truth
.
In
the
desire
whereof
occurred
vnto
my
memorie
the
Angell
that
talked
with
Saint
Iohn
,
Apocal.
21.
vers.
15.
hauing
a
golden
reed
in
his
hand
,
to
measure
the
spirituall
Hierusalem
,
with
all
the
gates
,
the
walles
,
the
foundations
,
and
all
the
parts
of
that
great
citie
:
wishing
that
it
would
please
God
to
bestow
vpon
me
such
a
golden
reed
,
wherewith
I
might
measure
out
the
true
faith
and
Church
of
God
,
that
all
that
are
crooked
in
faith
,
and
misproportioned
in
their
liues
,
might
find
out
the
truth
,
and
be
in
the
number
of
those
of
whom
the
Psalmist
saith
,
Psalme
32.11
.
Laetamini
in
domino
&
exultate
insti
,
&
gloriamini
omnes
recti
corde
:
Be
glad
ye
righteous
and
reioyce
in
the
Lord
,
and
bee
ioyfull
all
yee
that
are
vpright
in
heart
.
Whereupon
I
began
to
reflect
vpon
the
chiefest
rules
spoken
of
,
either
by
the
Church
of
Rome
,
or
other
Churches
pretending
reformation
:
and
examining
with
a
great
desire
of
truth
,
whether
visibilitie
,
and
continuance
of
personall
succession
of
Bishops
in
any
Church
:
or
whether
the
Popes
sole
iudgement
and
definitiue
sentence
,
either
with
a
Councell
,
or
tanquam
ex
Cathedra
,
without
a
Councell
:
or
whether
vnwritten
traditions
;
or
whether
the
written
word
and
sacred
Scriptures
,
could
be
vnto
me
a
straight
rule
of
true
faith
,
and
of
the
true
Church
of
Christ
:
me
thought
I
found
by
all
probable
euidences
,
and
allowed
testimonies
,
that
only
and
principally
the
written
word
of
God
,
I
meane
the
true
canonicall
Scriptures
,
could
be
the
golden
rod
,
and
straight
mete-wand
wherewith
the
true
proportion
and
frame
of
Christian
faith
could
bee
measured
;
in
so
much
that
me
thought
I
might
well
say
to
my
inexplicable
comfort
,
and
to
the
honor
of
God
,
as
that
high
soaring
Eagle
Saint
Iohn
said
;
Apoc.
11.
vers.
1.
There
was
giuen
me
a
reed
like
vnto
a
rod
:
and
it
was
said
vnto
mee
,
rise
and
mete
the
Temple
of
God
,
and
the
Altar
,
and
them
that
worship
therein
.
2
But
heere
thou
wilt
say
(
gentle
Reader
)
that
this
is
but
an
imagined
golden
reed
,
Obiections
against
Scripture
as
the
chiefe
or
certaine
rule
.
and
that
this
is
but
as
crooked
a
measure
as
any
other
,
in
respect
of
the
many
difficult
places
of
Scripture
,
which
tire
out
the
braines
of
the
most
learned
,
as
also
in
regard
of
the
diuersitie
of
iudgements
that
is
found
about
the
sence
of
Scriptures
;
for
that
the
translations
hauing
been
diuers
,
it
is
hard
for
any
man
to
iudge
which
is
the
truest
;
but
all
these
mists
of
but
apparent
reasons
will
easily
be
disperst
,
if
thou
wilt
please
but
heedily
to
peruse
the
proofes
and
authorities
I
bring
for
this
my
sure
and
strongest
fundamentall
obseruation
.
I
know
onely
but
three
kinds
of
strong
arguments
that
may
be
produced
for
any
veritie
,
as
namely
,
the
sacred
Scriptures
,
the
authoritie
of
the
learned
,
and
the
force
of
natural
reasons
:
all
which
three
do
proclaime
with
a
loud
voice
vnto
vs
,
that
the
written
word
is
the
most
certain
,
sufficient
and
infallible
rule
of
faith
that
we
can
haue
in
this
world
,
and
consequently
the
true
golden
mete-wand
of
Gods
eternall
truth
and
all
Christian
reuealed
verities
.
3
This
haue
I
gathered
first
out
of
the
Scriptures
;
By
proofe
of
Scripture
.
Esay
8.20
.
for
I
find
in
Esay
the
Prophet
,
that
we
must
repaire
to
the
Law
,
and
to
the
testimonie
,
if
any
speake
not
according
to
that
word
,
Prou.
2.
vers.
1.
Prou.
2.
vers.
9.
there
is
no
light
in
them
.
I
find
also
the
wise
Salomon
to
affirme
that
Gods
words
will
make
a
man
vnderstand
righteousnes
and
iudgement
,
and
equitie
,
and
euery
good
path
.
I
find
likewise
in
Saint
Luke
and
other
Euangelists
:
Luke
1.
vers.
4.
These
things
are
written
that
we
might
haue
the
certaintie
of
that
whereof
we
are
instructed
;
and
that
we
might
beleeue
in
Iesus
,
and
in
beleeuing
haue
life
eternall
through
his
name
.
I
find
further
that
Christ
saith
,
Search
the
Scriptures
,
Ioh.
20.
vers.
31.
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
they
which
testifie
of
mee
:
as
also
in
another
place
,
When
one
asked
Christ
what
he
might
do
to
be
saued
,
Luk.
10.
vers.
26.
he
referreth
him
to
the
Scriptures
for
his
direction
,
saying
,
What
is
written
in
the
Law
?
So
did
Abraham
answere
the
rich
Glutton
,
They
haue
Moses
and
the
Prophets
.
Luke
16.29
.
I
find
also
Saint
Paul
free
from
all
exception
herein
,
saying
,
The
Scriptures
are
able
to
make
vs
wise
to
saluation
,
2.
Tim.
3.
vers.
15.
Vers.
16.
Vers.
17.
through
the
faith
that
is
in
Christ
Iesus
,
and
are
profitable
to
teach
,
to
improue
,
to
conuert
,
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
and
perfect
to
euery
good
worke
.
And
in
another
place
,
we
may
not
presume
aboue
that
which
is
written
.
I
find
likewise
Saint
Peter
to
accord
with
Saint
Paul
,
2.
Pet.
1.19
.
when
hee
saith
,
Wee
haue
a
more
sure
word
of
the
Prophets
,
whererunto
wee
cannot
take
heed
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
till
the
day
dawne
,
and
till
the
day-starre
arise
in
our
hearts
.
Many
more
proofes
would
the
canonicall
Scriptures
afford
to
the
same
effect
:
therefore
since
by
the
premised
places
of
Scripture
,
I
see
that
he
that
speaketh
not
according
to
the
word
of
God
hath
no
light
in
him
;
since
the
Scriptures
can
make
vs
know
righteousnesse
,
iudgement
,
equitie
,
and
euery
good
path
;
since
they
were
written
that
we
might
haue
certainty
in
that
we
are
instructed
in
,
and
beleeuing
,
haue
life
eternall
;
since
we
are
sent
to
the
Scriptures
by
Christ
;
since
they
are
able
to
make
vs
wise
to
saluation
;
since
they
are
profitable
to
make
vs
perfect
to
euery
good
worke
;
since
it
is
presumption
to
go
aboue
that
which
is
written
;
since
the
Prophets
be
our
light
in
darknesse
,
what
better
rule
can
we
haue
of
our
faith
?
what
can
excuse
any
mans
ignorance
that
knoweth
this
?
or
what
an
obstinate
wilfulnesse
were
it
for
me
,
that
knowing
these
testimonies
of
Scripture
,
shall
not
beleeue
them
?
or
why
should
I
not
thinke
that
the
Church
of
England
hath
not
the
best
reed
or
mete-wand
,
to
measure
the
truth
of
her
doctrine
by
:
when
she
teacheth
,
Juel
.
Apol.
part.
2.
cap.
9.
diuis.
1.
That
the
Scripture
comprehended
in
the
canonicall
bookes
of
the
old
and
new
Testament
is
the
rule
of
faith
,
so
farre
that
whatsoeuer
is
not
read
therein
,
or
cannot
be
proued
thereby
,
is
not
to
be
accepted
as
any
point
of
faith
,
or
needfull
to
be
followed
.
4
Which
doctrine
cannot
be
shaken
or
ouerthrowne
,
By
proofes
of
Fathers
.
if
we
esteeme
the
authoritie
of
the
learned
,
who
do
most
plentifully
giue
witnesse
and
vnanswerable
proofes
for
the
same
;
S.
Basil
who
liued
in
the
fourth
centurie
after
Christ
,
saith
:
Let
the
holy
Scriptures
be
arbitrators
betweene
vs
,
Basil
.
opist
80.
ad
Eustac
.
medicum
pag.
334.
and
whosoeuer
hold
opinions
consonant
to
those
heauenly
oracles
,
let
the
truth
be
adiudged
on
their
side
.
And
Optatus
disputing
against
a
Donatist
,
presseth
him
thus
,
Contra
Parmem
.
lib.
5.
pag
393.
We
are
(
saith
he
)
to
equire
out
some
to
be
iudges
betweene
vs
in
these
controuersies
:
The
Christians
cannot
,
because
both
sides
cannot
yeeld
them
,
and
by
parts
taking
the
truth
shall
be
hindered
.
The
Iudge
must
be
had
from
without
our selues
;
If
a
Pagan
,
he
knowes
not
the
mysteries
of
Christianitie
;
if
a
Iew
,
he
is
an
enemie
to
Baptisme
;
therefore
vpon
the
earth
no
iudgement
concerning
this
matter
can
bee
found
the
Iudge
must
be
had
from
heauen
:
but
to
what
end
should
we
kocke
at
heauen
,
when
heere
we
haue
one
in
the
Gospell
?
Heere
we
see
Saint
Basil
appeales
for
iudgement
to
the
Scriptures
,
and
so
Optatus
likewise
to
the
Gospell
;
no
acknowledgement
here
of
other
arbitrement
vpon
earth
.
What
shall
I
speake
of
Tertullion
,
who
is
most
plaine
for
me
,
Tertul.
contra
Hermog
.
calling
the
Scriptures
the
rule
of
faith
?
The
golden-mouthed
Chrysostome
will
not
heere
forsake
me
,
who
termeth
the
Scriptures
,
Chrysost.
hom.
13.
in
2.
Cor.
Hom.
3.
de
Laz.
A
most
exquisite
rule
and
exact
squier
and
ballance
to
trie
all
things
by
.
And
also
in
another
place
saith
,
God
hath
left
vs
the
Scriptures
more
firme
then
any
miracle
.
And
vpon
the
Acts
of
the
Apostles
discourseth
very
fitly
to
this
purpose
:
Chrysost.
hom.
33.
in
Act.
A
Gentile
(
saith
hee
)
commeth
and
saith
I
would
bee
a
Christian
,
but
I
know
not
which
side
to
cleaue
vnto
;
many
dissensions
are
among
you
,
and
I
cannot
tell
which
opinion
to
hold
;
euery
one
saith
I
speake
the
truth
,
and
the
Scriptures
on
both
sides
are
pretended
,
so
that
I
know
not
whom
to
beleeue
:
to
this
Chrysostome
replieth
:
Truly
(
saith
he
)
this
maketh
much
for
vs
:
for
well
might
you
be
troubled
,
if
we
should
say
we
relie
vpon
reason
,
but
seeing
we
take
the
Scriptures
which
are
so
true
,
and
plaine
,
it
will
be
an
easie
matter
for
you
to
iudge
.
And
tel
me
now
,
hast
thou
any
wit
or
iudgement
?
Note
this
.
for
it
is
not
the
part
of
a
man
barely
to
receiue
whatsoeuer
he
heareth
,
but
if
thou
marke
the
meaning
,
thou
mayest
throughly
know
that
which
is
good
:
when
thou
buyest
a
garment
though
thou
hast
no
skill
in
wearing
yet
thou
sayest
not
I
cannot
buy
it
,
they
deceiue
me
,
but
thou
doest
all
things
,
that
thou
mayest
learne
to
know
it
:
say
not
then
I
am
no
scholler
,
and
will
be
no
iudge
,
I
can
condemne
no
opinion
,
for
this
is
but
a
shift
and
a
cauill
,
and
let
vs
not
vse
it
,
for
all
these
things
are
easie
.
There
is
nothing
can
bee
more
cleere
for
this
most
sufficient
rule
of
faith
,
then
that
which
is
written
by
this
ancient
Author
of
the
imperfect
worke
falsely
fathered
,
as
some
thinke
,
vpon
Saint
Chrysostome
,
whom
,
because
he
is
often
alleaged
by
the
learned
of
the
Romane
Church
,
I
will
also
alleage
against
them
:
this
Author
expounding
those
of
Saint
Matthew
,
Chrysost.
opus
imperfect
.
hom.
49.
Then
those
that
are
in
Iurie
let
them
flie
vnto
the
mountaines
;
explicateth
them
,
thus
:
that
is
,
they
that
are
Christians
,
let
them
repaire
vnto
the
Scriptures
.
The
mountaines
are
the
writings
of
the
Apostles
and
Prophets
:
and
wherefore
doth
he
at
that
time
command
all
Christians
to
repaire
to
the
Scriptures
?
because
in
that
time
heresie
hath
obtained
the
Curches
,
there
can
be
no
proofe
of
true
Christianity
,
neither
can
there
be
other
refuge
for
Christians
,
which
shall
desire
to
know
the
truth
of
faith
,
but
the
sacred
Scriptures
.
Before
,
it
was
many
wayes
shewed
,
which
was
the
true
Church
of
Christ
,
and
which
was
Gentilisme
,
but
now
it
is
no
way
knowne
vnto
those
which
desire
to
know
which
is
the
true
Church
,
but
onely
by
Scriptures
:
wherefore
,
because
all
these
things
which
belongs
so
properly
to
Christ
in
truth
,
heresies
haue
the
same
also
in
schisme
;
Churches
likewise
;
holy
Scriptures
likewise
;
Bishops
likewise
;
and
other
orders
of
Clerkes
;
Baptisme
,
likewise
;
the
Eucharist
;
and
all
the
rest
;
lastly
Christ
himselfe
.
One
therefore
that
desireth
to
know
which
is
the
true
Church
,
whence
shall
he
know
it
in
the
confusion
of
such
likenesse
,
but
only
by
the
Scriptures
?
Note
this
.
likewise
heretofore
they
were
knowne
by
miracles
,
who
were
true
Christians
,
who
false
.
How
?
false
Christians
either
could
not
do
miracles
as
true
Christians
did
,
or
else
,
they
could
not
do
such
as
true
Christians
did
.
But
now
the
working
of
miracles
is
altogether
taken
away
,
and
it
is
more
found
,
that
false
miracles
are
wrought
by
those
who
are
false
Christians
,
as
Peter
(
according
to
Clement
)
expoundeth
,
also
,
power
is
to
be
also
giuen
of
doing
ful
miracles
vnto
Antichrist
.
Likewise
heretofore
the
Church
of
Christ
was
vnderstood
by
their
maners
,
when
the
conuersation
of
al
or
most
Christians
was
holy
,
which
was
not
among
the
wicked
.
But
now
either
such
or
worse
Christians
are
become
,
then
Heretikes
or
Gentiles
.
And
moreouer
greater
continencie
is
found
amongst
those
who
liue
in
scisme
,
then
among
Christians
.
He
therfore
that
will
know
which
is
the
true
Church
of
Christ
:
whence
shall
he
know
it
,
but
only
the
Scriptures
?
Note
this
.
The
Lord
therefore
knowing
that
such
a
confusion
of
things
should
come
in
the
last
dayes
,
he
therefore
commandeth
that
Christians
who
are
in
the
Christianitie
,
being
desirous
to
obtaine
firmenesse
of
the
true
faith
,
should
flie
vnto
nothing
but
vnto
the
Scriptures
.
Note
againe
.
For
otherwise
,
if
they
haue
regard
to
other
things
,
they
shall
be
scandalized
and
shall
perish
,
not
vnderstanding
which
is
the
true
Church
,
and
by
this
they
shall
fall
into
the
abomination
of
desolation
,
which
shall
stand
in
the
holy
places
of
the
Church
.
Whereby
it
appeareth
that
the
only
means
to
find
out
the
true
Church
,
is
the
canonicall
Scriptures
,
especially
in
these
latter
times
to
which
we
are
now
arriued
.
5
To
our
purpose
also
Gregorie
Nissen
calleth
the
Scriptures
:
Other
fathers
.
Orat.
de
eis
qui
adeunt
Hierosolimam
.
A
straight
and
inflexible
rule
I
obserue
also
Saint
Augustine
to
ioyne
with
the
former
,
who
saith
,
The
Scripture
pitcheth
downe
the
rule
of
our
faith
.
De
bono
vid.
cap.
1.
And
againe
hee
saith
,
This
controuersie
depending
betweene
vs
requireth
a
Iudge
,
and
let
the
Apostle
Paul
iudge
with
him
,
because
Christ
also
speaketh
in
his
Apostle
.
De
nupt.
&
cencup
.
ad
Vater
.
lib.
2.
cap.
33.
Epist.
112.
ad
Paulin.
In
another
place
,
If
a
matter
be
grounded
on
the
cleere
authoritie
of
the
holy
Scripture
,
such
I
meane
as
the
Church
calleth
canonicall
,
it
is
to
be
beleeued
without
all
doubt
:
but
as
for
other
witnesses
and
testimonies
,
vpon
whose
credit
any
thing
may
be
vrged
vnto
vs
to
belieue
it
,
it
is
lawful
for
thee
either
to
credit
,
or
not
to
credit
them
,
according
as
thou
shalt
perceiue
them
of
waight
to
deserue
or
not
to
deserue
credit
.
He
saith
besides
,
De
doctrin
.
Christiau
.
lib
2.
cap
9.
Ibid.
cap.
42.
All
points
which
concerne
faith
and
good
life
,
are
found
in
those
things
which
are
plainly
set
downe
in
Scripture
.
And
againe
in
another
place
,
Whatsoeuer
it
be
that
a
man
learnes
out
of
the
Scripture
,
if
it
be
hurtfull
there
it
is
condemned
,
if
it
bee
profitable
there
it
is
found
.
Tract.
3.
in
1.
epist.
Ioh.
Contra
lit
.
Petilian
.
D●●at
.
lib.
3
cap.
6
&
de
vnit
.
Eccles.
cap.
11.
Againe
hee
saith
,
The
Church
is
our
mother
,
her
breasts
are
the
two
Testaments
of
the
Scripture
,
whence
she
giueth
her
children
milke
.
Againe
further
,
If
we
or
an
Angell
from
heauen
declare
vnto
you
either
concerning
Christ
or
his
Church
,
any
other
matter
,
or
any
thing
belonging
to
our
faith
or
life
,
but
what
you
haue
receiued
in
the
Legal
and
Euangelicall
Scriptures
,
let
him
be
accursed
.
The
same
famous
Doctor
likewise
reuoketh
from
miracles
to
Scriptures
,
De
vnit
.
Eccles.
cap.
16.
saying
,
Say
not
these
things
are
so
,
because
such
a
one
did
such
and
such
marualles
,
but
let
them
proue
their
Church
by
the
canonicall
bookes
of
Scripture
,
and
by
nothing
else
.
These
are
the
demonstrations
of
our
cause
,
these
are
our
foundations
,
these
are
our
grounds
whereupon
we
build
.
And
againe
,
Our
faith
shal
reele
&
totter
,
if
the
authoritie
of
the
Scriptures
stand
not
fast
.
By
all
which
,
according
to
this
famous
Doctor
,
who
is
termed
malleus
haereticorum
,
the
hammer
of
heretikes
,
you
see
this
rule
of
faith
most
cleerely
approued
and
iustified
.
6
Neither
doe
other
auncient
Writers
swarue
from
the
same
doctrine
,
Other
fathers
.
De
error
prophan
.
relig.
p.
61.
for
Iulius
Firminus
sayth
,
Let
the
venerable
mysteries
of
the
Prophets
be
opened
let
the
credit
of
the
holy
Oracles
stand
by
vs
.
Origen
further
sayth
,
Hom.
1.
in
Ierem
.
We
must
of
necessitie
call
the
Scriptures
to
witnesse
,
for
our
sences
and
interpretations
without
them
are
of
no
credit
.
Cyrill
the
Bishop
of
Hierusalem
sayth
,
Concerning
the
holy
and
heauenly
mysteries
of
faith
,
Catech.
4.
pag.
15.
we
must
not
deliuer
any
thing
,
though
neuer
so
small
,
Note
this
.
without
the
holy
Scripture
neither
may
we
be
led
away
with
probabilities
and
shew
of
words
:
neither
yet
beleeue
me
barely
,
saying
these
things
vnto
you
,
vnlesse
thou
also
beleeue
the
demonstration
thereof
from
the
Scripture
;
for
the
securitie
of
our
faith
ariseth
from
the
demonstration
of
the
holy
Scripture
.
The
Emperour
Constantine
in
his
speech
to
the
Bishops
of
the
Nicene
Councell
hath
this
memorable
saying
,
Theod
Hist.
li.
1.
c.
7.
pag.
284.
We
haue
the
teaching
of
the
holy
Ghost
written
:
for
the
Enangelicall
and
Apostolike
bookes
,
and
the
Decrees
of
the
old
Prophets
doe
euidently
teach
vs
the
things
that
are
needfull
to
be
knowne
concerning
God
.
Therefore
laying
aside
all
contention
,
let
vs
out
of
the
dinine
inspired
Scripture
take
the
rersolution
of
those
things
we
secke
for
.
Neither
will
I
let
my
penne
paste
another
notable
saying
of
Saint
Augustine
,
which
is
diligently
to
bee
noted
,
saying
,
In
Io.
tract.
21.
Some
may
obiect
we
doe
rashly
in
discussing
and
searching
out
the
wordes
of
God
,
but
way
are
they
vttered
if
they
may
not
be
knowne
?
Why
haue
they
sounded
,
if
they
may
not
be
heard
?
and
why
are
they
heard
but
that
we
should
vnderstand
them
?
Thus
the
Ancient
resolued
me
in
the
securitie
of
this
rule
.
7
And
not
onely
these
,
Proofes
of
late
Writers
.
but
also
the
moderne
Writers
of
the
Church
of
Rome
forgetting
themselues
as
it
seemeth
in
their
writings
,
euen
against
their
owne
grounds
about
the
rule
of
faith
,
haue
giuen
me
no
lesse
euidence
for
this
most
straight
and
sufficient
rule
of
the
sacred
letters
and
Canonical
bookes
than
the
former
.
For
first
their
great
learned
Doctor
,
whom
they
call
the
Angelicall
Doctor
sayth
,
Tho.
Aqu.
lec
.
in
1.
Tim.
6.
The
doctrine
of
the
Apostles
and
Prophets
is
called
Canonicall
,
because
it
is
as
it
were
the
rule
of
our
vnderstanding
.
1.
q.
1.
ar.
4.
And
againe
our
faith
resteth
and
stayeth
it selfe
vpon
the
reuelation
giuen
to
the
Apostles
and
Prophets
,
which
writ
the
Canonicall
bookes
,
1.
q.
1.
ar.
8.
and
not
vpon
reuelation
,
if
any
such
haue
beene
made
to
other
Doctors
.
And
also
in
another
place
hee
sheweth
,
how
all
iudgement
of
truth
is
to
be
referred
to
the
Scriptures
,
saying
,
In
arguing
it
properly
vseth
(
viz.
the
said
reuealed
knowledge
,
Tho.
1
q.
part.
1.
q.
1.
ar.
8.
ad
2.
whereof
he
speaketh
)
of
necessitie
the
authorities
of
Canonicall
Scripture
,
but
the
authorities
of
other
Doctors
of
the
Church
,
as
it
were
arguing
out
of
her
owne
,
but
probably
.
For
our
faith
doth
relie
vpon
the
reuelation
made
to
the
Apostles
and
Prophets
,
who
wrote
the
Canonicall
bookes
,
and
not
vpon
any
reuelation
made
to
other
Doctors
.
Therefore
Augustine
sayth
in
his
Epistle
to
Hierome
;
Epi.
19.
Paulo
,
post
princip.
to
.
2.
I
haue
learned
to
giue
this
honor
to
the
onely
bookes
of
Scriptures
,
which
are
called
Canonicall
,
as
to
beleeue
most
firmely
,
that
not
one
author
of
them
hath
erred
in
writing
;
but
others
I
reade
so
,
that
with
what
soeuer
holinesse
and
learning
they
are
endued
,
as
not
therefore
to
thinke
any
thing
a
truth
,
because
they
haue
held
or
written
so
.
And
in
another
place
,
Faith
doth
cleaue
vnto
all
the
articles
of
faith
for
one
medium
,
to
wit
,
for
the
first
truth
proposed
vnto
vs
in
Scriptures
,
according
to
the
doctrine
of
the
Church
vnderstanding
rightly
;
and
therefore
hee
that
swarueth
from
this
meane
,
doth
totally
want
faith
.
Antoninus
the
Archbishop
of
Florence
writeth
expressely
,
Sum.
part.
3.
tit.
18.
c.
3.
ff
3.
That
God
hath
spoken
but
once
,
and
that
in
the
holy
Scripture
,
and
so
plentifully
to
meete
with
all
temptations
and
all
cases
that
may
fall
out
,
and
all
good
workes
,
that
as
Gregorie
in
the
two
and
twentieth
booke
of
his
Morals
expounds
it
,
he
needes
no
more
speake
vnto
vs
concerning
any
necessarie
matter
,
seeing
all
things
are
found
in
the
Scripture
.
Gerson
a
great
man
in
the
Councell
of
Constance
sayth
,
De
com
.
sub
vtraque
specie
.
The
Scripture
is
the
rule
of
our
faith
,
which
being
well
vnderstood
,
no
authoritie
of
men
is
to
be
admitted
against
it
.
Durandus
sayth
That
generally
in
the
things
that
touch
our
faith
wee
must
speake
to
that
which
the
Scripture
deliuereth
,
Praef.
in
sent.
least
any
man
fall
into
that
which
the
Apostle
noteth
,
1.
Cor.
8.
If
he
thinke
he
knoweth
something
,
yet
the
knoweth
nothing
as
he
ought
to
know
;
for
the
manner
of
our
knowledge
must
be
not
to
exceede
the
measure
of
faith
,
and
the
holy
Scripture
expresseth
the
measure
of
faith
.
Alliaco
the
Cardinall
sayth
,
1.
Sent.
q.
1.
ar.
3.
The
verities
themselues
of
the
sacted
Canon
be
the
principles
of
Diuinitie
,
because
the
finall
resolution
of
Theologicall
discourse
is
made
into
them
,
and
originally
from
them
is
drawne
euery
conclusion
of
Diuinitie
.
Conradus
Clingius
sayth
,
Locor
.
l.
3.
c.
29.
pag.
290.
The
Scripture
is
the
infallible
rule
of
truth
,
yea
the
measure
and
iudge
of
the
truth
.
Peresius
the
Diuinitie
Reader
at
Barcelona
in
Spaine
sayth
,
The
authoritie
of
no
Saint
is
of
infallible
truth
,
Iac.
Per.
de
ratio
,
con.
li.
2.
c.
19.
for
Saint
Augustine
giues
that
honor
onely
to
the
sacred
Scriptures
.
Whereupon
I
frame
this
reason
;
That
onely
is
the
infallible
rule
which
is
of
infallible
truth
:
but
the
Scripture
onely
is
of
infallible
truth
:
therefore
the
Scripture
onely
is
the
infallible
rule
.
8
Bellarmine
also
writeth
thus
,
Other
late
Writers
.
De
verbo
Dei
,
li.
1.
cap.
2.
The
rule
of
faith
must
be
certaine
and
knowne
;
for
if
it
be
not
certaine
,
it
is
no
rule
at
all
;
if
it
be
not
knowne
,
it
is
no
rule
to
vs
:
but
nothing
more
certaine
,
nothing
better
knowne
than
the
sacred
Scripture
,
contained
in
the
writings
of
the
Prophets
and
Apostles
:
wherefore
the
sacred
Scripture
is
the
rule
of
faith
,
most
certaine
and
most
safe
;
and
God
hath
taught
vs
by
corporall
letters
,
which
wee
might
see
and
reade
,
what
he
would
haue
vs
beleeue
concerning
him
.
Whence
I
gather
,
that
if
the
Swenckfeldians
are
to
bee
drawne
to
the
written
Text
,
then
ought
those
of
the
Church
of
Rome
also
be
recalled
to
the
same
rule
from
their
vncertaine
traditions
,
from
the
Popes
sole
definitiue
sentence
,
and
from
their
Councels
,
not
teaching
by
Scriptures
.
If
nothing
be
more
knowne
,
nothing
more
certaine
,
as
the
Cardinall
confesseth
,
than
the
Scriptures
;
why
doe
they
reiect
them
from
being
the
rule
,
as
not
sufficient
to
preserue
from
error
,
not
knowne
ynough
?
The
same
Cardinall
sayth
in
another
place
,
De
not
.
eccles.
c.
2.
ff
respond
.
Simpliciter
.
The
Scripture
is
better
knowne
than
the
Church
in
some
case
,
as
namely
where
it
is
receiued
,
and
speaketh
plainly
,
and
the
question
is
of
the
Church
.
Willauincentius
confesseth
,
The
Scriptures
and
they
alone
are
able
to
teach
vs
to
saluation
,
De
ratio
.
stud
.
Theol.
li.
1.
c.
31.
pag.
21.
as
the
Apostle
in
the
third
chapter
of
his
second
Epistle
to
Timothie
affirmeth
,
saying
,
All
Scripture
is
inspired
of
God
,
in
which
words
the
Apostle
comprehendeth
all
things
that
are
needfull
to
the
saluation
of
man
.
Comment.
in
2.
Tim
c
3
in
vers.
15
,
16.
Espenceus
writeth
,
That
if
any
thing
be
needfull
either
to
be
knowne
or
done
,
the
Scriptures
teach
the
truth
,
reproue
the
false
,
reclaime
from
euill
,
persuade
to
good
,
neither
yet
doe
they
make
a
man
good
in
some
sort
,
but
perfect
;
yea
,
they
can
teach
a
man
to
saluation
,
and
make
him
learned
sufficiently
.
Panormitane
writeth
thus
,
One
faithfull
man
,
Part
1.
de
elect
.
polest
.
ca.
significa
.
though
priuate
,
is
more
to
be
beleeued
than
the
Pope
or
a
whole
Councell
,
if
he
haue
better
reason
on
his
side
,
and
authoritie
of
the
Old
and
New
Testament
.
And
Gerson
more
sully
,
De
exemp.
doct
part.
1.
considera
.
5.
The
examination
and
triall
of
doctrine
concerning
faith
belongeth
not
onely
to
the
Pope
and
Councell
,
but
to
euery
one
also
that
is
sufficiently
seene
in
the
holy
Scripture
,
because
euery
one
is
a
fit
iudge
of
that
he
knoweth
:
And
againe
,
some
lay-man
;
not
authorised
,
may
be
so
excellently
learned
in
the
Scripture
,
that
his
assertion
shall
be
more
to
be
credited
than
the
Popes
definitiue
sentence
;
for
the
Gospell
is
more
to
be
credited
than
the
Pope
.
Therefore
if
such
a
lay
man
,
though
he
be
priuate
,
teach
a
truth
contained
in
the
Gospell
,
and
the
Pope
either
know
it
not
,
or
will
not
know
it
,
yet
it
is
euident
that
his
iudgement
is
to
be
preferred
.
Costerus
.
Cesterus
sayth
,
That
such
verities
concerning
our
faith
as
are
absolutely
necessarie
to
be
knowne
and
beleeued
of
all
men
,
are
plainely
taught
in
the
Scriptures
themselues
.
Doctor
Saunders
sayth
,
Rock
,
pag.
193.
Wee
haue
most
plaine
Scriptures
in
all
points
for
the
Catholike
faith
:
he
meaneth
the
faith
of
the
present
Church
of
Rome
.
Doctor
Hill
in
his
quart
.
of
reasons
:
the
eight
reason
.
And
Doctor
Hill
seemes
willing
to
haue
it
thought
,
that
they
build
vpon
the
Scriptures
in
all
points
of
doctrine
,
when
he
sayth
,
Neither
may
here
the
Protestants
reply
and
say
,
that
the
Papists
build
vpon
miracles
,
visions
,
prophecies
,
and
vpon
such
like
,
but
not
vpon
the
Word
;
for
all
that
they
alledge
,
are
most
agreeable
to
the
word
of
God
:
neither
doe
they
teach
any
doctrine
but
such
as
is
deriued
out
of
the
holy
Bible
.
This
affertion
sheweth
much
weaknesse
of
iudgement
,
and
little
skill
euen
in
the
grounds
of
Diuinitie
:
for
who
is
so
ignorant
that
knoweth
not
the
Papists
doe
build
vpon
miracles
,
visions
,
prophecies
?
And
who
so
simple
amongst
them
,
that
know
not
that
they
build
least
vpon
the
word
when
they
generaly
teach
,
that
the
written
word
is
not
sufficient
for
faith
without
traditions
?
And
what
a
foule
misbeseeming
vntruth
is
it
for
a
Doctor
to
say
,
That
all
that
they
alleadge
are
most
agreeable
to
the
word
of
God
;
when
they
ordinarily
obiect
,
that
the
perpetuall
virginitie
of
the
virgine
Marie
;
the
assumption
of
her
bodie
into
heauen
;
the
baptizing
of
reasonlesse
children
;
the
keeping
of
the
Sunday
:
and
others
the
like
;
are
not
to
be
proued
by
the
word
of
God
,
but
are
built
onely
vpon
traditions
?
Is
not
this
then
a
very
grosse
forgetfulnesse
to
affirme
,
That
they
teach
not
any
Doctrine
,
but
such
as
is
deriued
out
of
the
holie
Bible
?
And
yet
he
forgetteth
himselfe
so
much
,
that
againe
in
the
same
reasons
hee
saith
euen
for
the
time
past
:
That
the
Catholikes
(
meaning
Papists
)
euer
squared
their
Doctrine
by
the
Line
and
the
Leuell
of
the
word
of
hir
Spouse
,
and
therfore
neuer
had
cause
to
reiect
the
least
iote
of
the
holie
Bible
;
and
at
one
word
the
Catholikes
follow
the
Bible
.
By
all
which
it
seemeth
most
apparent
,
that
the
learned
doe
approue
the
word
of
God
,
that
is
,
the
Canonicall
Scriptures
,
to
be
the
most
certain
,
sufficient
,
and
most
infallible
rule
that
can
be
assigned
.
What
reason
then
haue
I
to
forsake
the
iugement
of
so
many
learned
men
,
both
ancient
and
moderne
Writers
,
who
heerein
are
most
conformable
to
Scripture
it selfe
.
9
For
if
we
consider
rightly
of
the
nature
of
faith
,
Natural
reason
sheweth
this
rule
.
obseruing
that
the
knowledge
,
whereto
it
consenteth
,
and
the
end
to
which
it
leadeth
,
are
supernaturall
;
nothing
can
seeme
more
agreeable
to
naturall
discourse
than
to
gather
also
that
only
that
book
which
containes
Gods
reuealed
verities
can
be
the
sufficientesi
means
to
know
them
;
which
is
the
holy
writings
of
the
old
and
new
Testament
.
If
a
man
should
aske
me
why
I
beleeue
the
creation
of
the
world
,
all
the
miracles
wrought
by
Moses
,
Elias
,
and
Elisaeus
;
that
there
is
a
God
;
that
Christ
is
is
the
sonne
of
God
;
that
he
was
borne
of
a
virgine
;
I
cannot
answere
with
assurednesse
,
because
this
Priest
or
that
Priest
teacheth
me
so
;
for
reason
will
obiect
that
hee
may
erre
,
or
that
all
Priests
agree
not
therein
;
or
that
first
I
must
be
assured
he
teacheth
me
doctrine
of
such
a
Church
as
cannot
misinstruct
me
,
which
I
must
know
by
some
other
meanes
.
Therefore
my
only
answere
must
be
,
that
I
beleeue
,
because
those
Scriptures
reuealed
from
God
doe
teach
me
,
which
are
the
most
sufficient
rule
,
whereby
I
can
haue
assured
knowledge
of
truth
reuealed
from
God
,
by
all
which
it
seemed
most
cleare
vnto
m
that
onely
the
Scriptures
can
be
the
most
assured
,
sufficient
,
and
infallible
rule
by
which
I
am
to
measure
my
faith
,
and
all
vertues
belonging
thereunto
,
and
therefore
all
other
rules
are
verie
subiect
to
the
crookednesse
of
many
errors
.
Siluest.
vers.
60.
fides
Nu.
2.
Hence
I
began
to
see
my
former
error
in
holding
with
Siluester
,
that
the
Pope
as
the
vice
gerent
of
Christ
vpon
earth
was
to
be
my
rule
;
according
to
his
assertion
taken
out
of
Saint
Thomas
:
The
Pope
hath
the
primacie
of
the
vniuersall
Church
,
to
whom
it
appertaineth
to
determine
those
things
which
belong
to
faith
,
22.
1.
11.
ar.
3.
that
they
may
bee
held
of
all
with
a
constant
faith
,
and
in
him
resideth
the
authority
of
the
vniuersall
Church
.
Therefore
it
belongeth
to
faith
to
adhere
vnto
the
sentence
of
the
chiefe
Bishop
,
in
those
things
which
belong
to
faith
;
yea
also
in
those
things
which
belong
vnto
good
manners
,
because
in
such
the
Church
cannot
erre
,
nor
consequently
her
head
,
as
head
or
as
Bishop
,
which
I
vnderstand
alwaies
to
be
true
,
when
in
doubts
he
is
required
,
not
as
a
learned
man
,
or
such
a
person
,
but
as
the
head
of
Christianity
,
or
according
to
Archidiaconus
,
Note
this
.
when
he
determineth
with
the
Councell
of
Cardinals
:
but
the
first
is
better
,
because
the
Pope
may
be
without
Cardinals
.
But
when
I
remembred
that
two
Popes
,
namely
Sixtus
and
Clemens
,
set
out
two
Bibles
within
two
yeares
space
(
for
Sixtus
Bible
came
forth
in
the
yeare
1590.
and
Clements
in
the
yeare
1592.
)
with
commaundement
to
be
read
and
followed
vpon
penalties
mentioned
in
their
seuerall
breues
,
wherein
many
disagreements
,
contradictions
,
and
contrarieties
,
appeared
in
so
important
a
matter
of
faith
,
as
the
appointment
of
what
is
Scripture
,
and
what
is
not
,
that
herein
Pope
Sixtus
grieuously
erred
:
I
concluded
that
the
Popes
sentence
definitiue
could
not
bee
a
sufficient
rule
for
me
to
measure
my
faith
by
,
vnlesse
I
would
be
like
vnto
a
principall
Romane
Clarke
of
this
land
,
affirming
,
that
heere
in
England
,
he
thought
the
opinion
of
Cardinall
Bellarmine
the
best
to
be
held
concerning
deposition
of
kings
;
namely
that
the
Pope
hath
his
dominion
in
temporalties
onely
indirectly
,
yet
if
he
were
in
Rome
he
would
follow
the
opinion
of
Bosius
,
that
he
hath
it
directly
,
as
the
most
plausible
there
.
And
much
wondering
that
such
an
assertion
should
passe
from
the
mouth
of
so
graue
a
man
,
I
began
to
inferre
,
that
if
but
place
or
persons
were
the
rule
of
such
mens
faith
in
matters
of
such
waight
;
it
was
time
for
me
who
regarded
but
the
saluation
of
my
soule
,
to
seeke
after
some
better
rule
,
more
sure
and
infallible
.
10
Now
then
(
courteous
Reader
)
hauing
found
out
this
most
sufficient
rule
of
faith
,
namely
the
holy
Scriptures
,
I
referre
my selfe
vnto
your
impartiall
censure
,
to
iudge
whether
I
could
doe
lesse
then
to
measure
all
the
doctrinall
points
of
my
faith
by
this
golden
meet-wand
,
and
therewith
measure
out
the
spirituall
and
true
Church
of
Christ
:
which
if
thou
shalt
iudge
fit
for
me
,
I
hope
such
shall
be
the
care
of
thine
owne
saluation
,
as
to
vse
it
alwaies
in
like
manner
for
thy selfe
,
that
thy
faith
may
be
free
from
all
crookednesse
of
heresies
,
and
thereby
be
made
partakers
of
Gods
promises
;
for
the
manifold
diuisions
about
the
Church
,
the
diuers
errours
taught
by
those
that
pretend
to
bee
other
mens
Teachers
,
and
euen
the
loue
of
thy selfe
may
well
make
thee
say
with
holy
Dauid
,
following
the
light
of
Scriptures
,
Psal.
119.
vers.
10.4
.
Psal.
119.
vers.
18.
vnto
thy
Lord
God
,
Lucerna
pedibus
meis
verbum
tuum
&
lumen
semitis
meis
.
Thy
word
is
a
lampe
vnto
my
feete
,
and
a
light
vnto
my
path
.
And
againe
,
Open
thou
mine
eyes
that
I
may
behold
wonderous
things
out
of
the
Law
.
11
Yet
thou
art
to
haue
great
care
that
thou
make
not
this
rule
longer
than
it
is
,
nor
shorter
:
for
this
is
forbidden
by
Christ
himselfe
,
speaking
against
such
a
one
saying
;
I
protest
vnto
euery
man
that
heareth
the
words
of
the
prophecie
of
this
Booke
;
Apoc.
22.18
,
19.
if
any
man
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
Booke
:
and
if
any
man
shall
take
away
from
the
words
of
the
booke
of
this
prephecie
,
God
shall
take
away
his
part
out
of
the
Booke
of
life
,
and
out
of
the
holy
Citty
,
and
from
the
things
which
are
written
in
this
Booke
.
This
fault
of
adding
to
the
Books
of
holie
scripture
is
very
notorious
in
the
Church
of
Rome
,
as
I
haue
duly
obserued
.
Ses.
41.
For
the
Councell
of
Trent
addeth
to
the
Canon
of
the
old
Testament
diuers
Apocriphall
Books
,
which
must
be
beleeued
as
Canonicall
Scriptures
;
as
namely
,
Tobias
,
Iudith
,
Hester
,
and
the
two
bookes
of
the
Macchabees
,
Esdras
,
Wisedome
,
and
Ecclesiasticus
:
all
which
are
learnedly
proued
to
be
Apocriphall
,
by
the
right
reuerend
Father
in
God
,
my
Lords
grace
of
Canterburie
,
in
his
answer
to
master
Doctor
Hill
his
eight
reason
:
Num.
3.
&
sequent
.
the
consideration
whereof
made
me
plainely
conclude
,
that
heerein
the
Church
of
Rome
giues
great
and
apparent
occasion
for
any
to
iudge
that
she
erreth
,
and
consequently
not
to
heare
her
voice
thus
vttering
falshood
for
trueth
,
giuing
equall
authoritie
to
the
Apocriphall
Bookes
with
the
holy
canonicall
Scriptures
.
CHAP.
VII
.
Containing
an
obseruation
,
how
the
Ministerie
of
the
true
Church
of
Christ
is
the
meanes
of
teaching
the
true
sense
and
vnderstanding
of
Scriptures
,
where
and
when
it
hath
a
visible
and
externall
gouernement
.
ALthough
I
haue
cleerely
discouered
,
The
externall
ministe
rie
of
the
Church
an
ordinarie
meanes
to
know
the
true
sense
of
Scripture
.
that
the
sacred
Scriptures
are
the
chiefe
infallible
rule
of
faith
,
and
most
sufficient
in
the
precedent
obseruation
;
yet
could
I
not
rest
satisfied
till
I
found
also
a
meanes
for
the
simple
and
vnlearned
to
ground
their
faith
vppon
:
because
Deus
vult
omnes
saluos
fieri
&
ad
agnitionem
veritatis
venire
,
God
will
haue
all
to
be
saued
,
1.
Tim.
2.4
.
and
come
to
the
knowledge
of
his
trueth
.
And
as
well
as
he
in
the
gouernment
of
his
creatures
hath
his
end
to
which
he
designes
them
;
so
also
by
his
wisedome
he
doth
most
prudently
substitute
subordinate
means
for
the
full
accomplishment
of
such
his
designements
;
now
therefore
,
how
those
that
are
neither
able
to
reade
the
scriptures
,
or
though
they
be
able
,
haue
not
sufficient
skill
and
knowledge
to
consider
the
circumstances
of
Texts
,
and
,
by
the
analogie
of
faith
,
not
learned
enough
to
find
out
the
true
meaning
of
the
Scriptures
,
nor
haue
the
gift
of
interpretation
,
as
many
and
most
haue
not
,
whereupon
arise
many
deprauations
of
Scriptures
;
how
such
should
be
directed
in
the
right
vse
of
the
rule
of
Scriptures
,
&
in
finding
out
the
right
meaning
of
them
,
I
thought
it
a
matter
of
great
weight
wel
to
discouer
,
and
by
the
declaration
thereof
to
affoord
a
stay
to
weake
consciences
in
this
behalfe
.
In
the
scrious
discussion
of
which
point
it
pleased
almightie
God
so
to
second
my
carefull
Labours
and
indeuours
herein
,
as
that
I
receiued
ful
satisfaction
,
in
mine
owne
iudgement
,
by
this
conclusion
,
namely
;
That
the
most
ordinary
externall
direction
left
by
God
especially
to
direct
vnlearned
men
in
the
finding
out
of
the
true
sense
and
meaning
of
the
Scriptures
,
is
the
ministerie
of
the
true
visible
Church
of
Christ
,
assisted
by
the
holie
Ghost
;
and
the
Church
in
this
respect
is
called
,
1.
Tim.
3.15
.
Matt.
5.14
.
The
pillar
of
truth
,
and
the
ministers
thereof
,
The
light
of
the
world
.
2
And
therefore
as
master
Harding
himselfe
confesseth
,
True
vnderstanding
of
Scripturs
.
only
in
the
Church
:
Doctor
Hard.
con●ut
.
of
the
Apologie
of
the
Church
of
England
.
fol.
36.
Mester
Celuine
admonisheth
very
well
;
That
it
is
especially
to
be
noted
,
that
out
of
the
Church
there
is
no
light
of
the
sound
vnderstanding
of
the
Scriptures
.
But
the
inconsiderate
Doctour
maketh
a
verie
fond
inference
vpon
this
ground
,
saying
;
This
ground
being
laid
,
on
which
each
part
must
sland
and
be
tried
in
,
crow
no
more
against
vs
,
boast
your selues
no
more
,
we
feare
not
the
iudgement
of
the
holie
Scriptures
;
nay
,
it
is
your selues
that
feare
this
iudgement
,
for
your
owne
conscience
telleth
you
,
that
on
this
ground
you
are
the
weaker
side
;
Jnstit
lib.
4
cap.
8.
num
7.
hee
forgot
that
master
Caluine
said
:
Let
this
be
a
firme
axiome
,
That
no
other
word
of
God
is
to
be
had
,
to
which
place
must
bee
giuen
in
the
Church
,
than
what
is
maintained
;
first
in
the
Law
and
Prophets
,
then
in
the
writings
of
the
Apostles
:
neither
is
there
anie
way
of
teaching
in
the
Church
of
God
,
but
by
the
prescript
and
rule
of
his
word
.
If
master
Harding
had
well
obserued
this
,
hee
would
not
haue
made
such
an
inference
,
or
affirmed
,
that
the
Protestants
feare
this
iudgement
,
but
rather
would
haue
concluded
as
I
doe
,
That
since
both
stand
vpon
the
outward
ministerie
of
the
true
Church
,
let
vs
seeke
the
true
Church
of
Christ
,
and
hauing
found
it
,
The
deuties
of
the
true
church
then
heare
and
follow
her
doctrine
,
teaching
according
to
Scripture
,
and
out
of
Scripture
.
3
The
due
obseruation
whereof
sheweth
,
That
the
true
visible
.
Church
is
to
represse
the
deprauations
of
Heretickes
,
and
partly
to
informe
those
that
are
vnlearned
,
and
to
exercise
euen
the
obedience
of
those
that
are
learned
,
and
by
the
externall
ministerie
of
teaching
the
true
sence
of
Scriptures
,
is
to
giue
directions
,
and
is
duetifully
by
her
members
to
bee
heard
and
followed
.
Which
assertion
I
find
not
to
make
either
for
the
present
Church
of
Rome
,
or
of
Engl.
or
any
other
particular
Church
,
till
it
bee
prooued
which
of
them
is
the
true
Catholike
,
Ancient
,
and
Primitiue
Apostolike
Church
,
teaching
the
sound
Doctrine
of
the
first
,
pure
and
vntainted
ages
,
whereof
I
am
to
speake
in
the
Chapter
following
.
CHAP.
VIII
.
Containeth
a
fundamentall
obseruation
,
how
that
consormity
of
doctrine
with
the
ancient
doctrine
of
the
Primitiue
Church
may
bee
a
good
meanes
in
these
latter
ages
to
know
the
true
Church
of
Christ
.
AFter
that
I
had
thus
discouered
both
the
most
sufficient
rule
of
faith
to
be
the
canonicall
and
true
Scriptures
,
and
the
most
ordinarie
externall
meanes
to
find
out
the
true
sence
to
be
the
ministerie
of
the
true
Church
:
Antiquitie
a
good
inducement
to
the
true
Church
.
I
could
not
yet
giue
sufficient
contentment
to
my
vnderstanding
,
vntill
such
time
as
I
had
found
out
also
some
kind
of
guidance
vnto
the
true
Church
.
In
the
serious
contemplation
of
which
point
I
thought
,
that
the
most
assured
course
I
could
take
herein
,
was
to
lay
downe
such
a
direction
,
as
is
approued
both
by
the
Church
of
England
,
and
by
the
Church
of
Rome
,
and
truly
to
examine
some
principall
points
of
doctrine
in
question
betweene
the
English
and
Romane
Church
,
by
this
meanes
of
triall
:
whereunto
if
I
should
find
either
the
first
agreeable
,
or
the
second
disagreeable
,
I
resolued
that
I
might
haue
a
strong
inducement
to
conclude
which
was
the
true
Church
of
Christ
,
and
which
the
false
,
whose
doctrine
might
be
esteemed
Christian
,
and
whose
doctrine
Antichristian
.
2
By
which
inducement
I
was
the
more
earnestly
moued
to
make
triall
,
then
by
any
other
;
It
is
approued
by
Fathers
.
for
that
I
found
the
ancient
Fathers
very
frequent
in
giuing
of
this
marke
of
antiquitie
;
for
Tertullian
saith
,
By
the
order
it selfe
,
Lib.
de
praescrip.
aduers
.
Her
.
that
is
made
manifest
to
be
of
our
Lord
,
and
true
,
which
is
first
deliuered
;
and
that
externe
and
false
which
is
sent
in
afterward
.
And
in
another
place
writing
against
Marcion
,
he
saith
,
Lib
contra
Marcion
.
I
affirme
that
my
Gospell
is
true
:
Marcion
saith
as
much
for
his
:
who
shall
determine
this
controuersie
betwixt
vs
,
but
the
difference
of
time
prescribing
authoritie
to
that
doctrine
which
shall
be
found
more
ancient
;
and
adiudging
corruption
to
that
which
shall
be
conuinced
to
be
the
later
?
Saint
Gregorie
Nazianzen
vrgeth
the
Apolinaristes
thus
:
Greg.
Naz.
epist.
2.
ad
Cledonium
.
Hieron
.
epist.
ad
Pamach
&
Ocean
.
de
errori
bus
Origenist
.
Hieron
.
contra
Luciferianos
.
If
the
faith
began
but
thirtie
yeares
since
,
whereas
there
be
almost
foure
hundred
years
from
the
manifestation
of
Christ
,
certainly
both
our
Gospell
and
faith
were
vaine
,
and
void
for
this
long
time
.
And
Saint
Hierome
questioneth
with
the
Origenists
of
his
time
after
this
manner
:
Why
goest
thou
about
after
foure
hundred
yeares
to
teach
vs
that
which
wee
knew
not
before
?
The
Christian
world
was
without
this
doctrine
vntill
this
day
.
And
against
the
Luciferians
,
he
saith
:
I
will
declare
vnto
thee
my
opinion
briefly
and
plainly
;
we
must
remaine
in
the
Church
which
being
founded
by
the
Apostles
,
hath
endured
to
this
day
;
and
all
others
euen
in
this
,
that
they
were
instituted
after
,
shew
themselues
to
be
Heretikes
.
Vincent
.
Lyrinens
.
in
cap.
26.
&
27.
With
which
Fathers
Vincentius
Lyrinensis
accordeth
,
when
explicating
that
of
Saint
Paul
;
O
Timothie
keep
that
which
hath
bin
left
vnto
thee
,
He
saith
,
This
depositum
is
that
which
hath
been
committed
to
thee
,
not
which
hath
been
inuented
by
thee
;
that
which
thou
hast
receiued
,
not
that
which
thou
hast
deuised
:
a
thing
brought
vnto
thee
,
not
vttered
by
thee
;
in
which
thou
must
not
be
an
author
,
but
a
keeper
;
not
an
instructer
,
but
a
follower
;
not
a
leader
,
but
one
that
is
directed
.
Now
therefore
thus
finding
so
many
ancient
Fathers
making
antiquitie
a
neere
adiunct
vnto
Catholike
and
Orthodox
truth
,
and
noueltie
to
be
the
vsuall
badge
of
Herretikes
:
I
began
with
great
diligence
and
care
to
examine
two
maine
points
of
religion
now
controuerted
,
and
much
disputed
on
,
as
well
by
the
most
learned
of
the
English
as
of
the
Romane
Church
,
viz.
of
the
doctrine
of
iustification
by
faith
alone
,
and
of
the
imperfection
of
our
good
workes
;
that
being
according
to
knowledge
grounded
in
religion
,
my
zeale
therein
might
be
the
greater
,
and
my
assurednesse
of
a
sound
ground
,
cause
me
to
stand
the
more
strongly
,
and
to
labour
in
others
spiritual
profit
with
the
greater
constancy
and
courage
,
as
since
it
hath
succeeded
through
Gods
especiall
grace
to
the
vnspeakable
comfort
of
my
soule
,
affording
me
grace
and
abilitie
of
bodie
to
performe
this
so
profitable
a
worke
,
begun
and
ended
by
him
whom
I
do
most
humblie
desire
to
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
all
my
endeuours
.
3
Now
as
I
proceeded
on
further
by
degrees
,
Antiquitie
a
good
way
of
triall
.
to
compare
the
doctrine
of
the
Church
of
England
,
and
that
of
Rome
,
concerning
the
two
points
aboue
specified
,
with
the
doctrine
of
the
ancient
Church
by
this
meanes
of
antiquitie
,
I
found
the
doctrines
of
iustification
by
faith
only
;
and
of
the
imperfection
and
demerit
of
good
workes
,
as
they
are
taught
in
the
present
Church
of
England
,
most
deseruedly
to
claime
the
priuiledge
of
antiquitie
;
as
taught
by
many
both
Latine
and
Creeke
Fathers
,
Iustification
by
faith
alone
proued
by
Greeke
Fathers
.
Ses.
6.
Can.
9.
Origen
.
lib.
3.
Rom.
3.
notwithstanding
that
the
Church
of
Rome
accurseth
al
that
hold
the
contrarie
in
expresse
termes
saying
;
If
any
shall
say
that
a
wicked
man
may
be
iustified
by
faith
alone
,
&c.
let
him
be
accursed
.
Against
which
definitiue
sentence
of
the
Councell
of
Trent
,
I
find
first
of
the
Greeke
Fathers
Origen
to
be
most
cleare
,
who
vpon
those
words
of
Saint
Paul
to
the
Romans
;
We
therefore
thinke
that
man
is
iustified
by
faith
,
without
the
workes
of
the
law
;
writeth
thus
:
The
Apostle
in
these
words
saith
that
iustification
by
faith
alone
sufficeth
,
so
that
a
man
onely
beseeuing
is
iustified
,
although
he
performe
no
worke
.
And
if
an
example
be
required
,
who
was
euer
,
that
without
good
workes
was
iustified
by
faith
alone
;
I
think
that
thiefe
may
suffice
,
who
crucified
with
Christ
,
cried
vnto
him
on
the
crosse
,
Lord
Iesus
remember
me
when
thou
shalt
come
into
thy
kingdome
.
Neit
her
is
there
any
good
worke
of
his
described
in
the
Cospell
;
But
for
this
faith
alone
Iesus
saith
vnto
him
;
Amen
,
I
say
vnto
thee
,
This
day
thou
shalt
be
with
me
in
Paradise
.
This
thiefe
therefore
is
iustfied
by
faith
without
the
workes
of
the
law
:
because
the
Lord
did
not
aske
what
worke
hee
did
first
;
neither
did
he
expect
what
worke
hee
had
done
,
when
he
belieued
,
but
being
iustified
by
faith
alone
,
when
he
was
to
enter
into
Paradise
he
tooke
him
for
his
companion
,
and
it
is
related
in
the
Gospell
according
to
Saint
Luke
,
vnto
the
woman
without
any
worke
of
the
law
,
and
for
faith
alone
,
hee
said
:
thy
sinnes
are
forgiuen
thee
.
And
againe
,
Thy
faith
hath
made
thee
safe
,
goe
in
peace
.
And
in
many
places
of
the
Gospell
wee
reade
that
our
Sauiour
vsed
this
speech
,
to
shew
that
the
faith
of
the
beleeuer
is
the
cause
of
his
saluation
:
Hitherto
Origen
.
Neither
is
Saint
Basil
of
other
opinion
,
who
writeth
thus
:
The
Apostle
saith
,
Basil
.
concione
dehumilit
.
he
that
reioyceth
let
him
reioyce
in
the
Lord
,
saying
,
that
Christ
is
made
vnto
vs
from
God
Wisedome
,
Iustice
,
Sanctification
,
and
Redemption
:
that
,
as
it
is
written
,
he
that
is
to
reioyce
,
let
him
reioyce
in
the
Lord
:
for
this
is
perfect
and
entire
reioycing
in
God
,
when
a
man
is
not
exalted
for
his
owne
righteousnesse
,
but
acknowledgeth
true
righteousnesse
to
bee
wanting
in
him
,
and
to
bee
iustified
by
faith
alone
in
Christ
.
And
Paul
reioyceth
in
that
he
despiseth
his
owne
righteousnes
,
and
in
that
by
Christ
he
seeketh
that
righteousnesse
which
is
of
God
.
Thus
much
S.
Basil
,
whose
doctrine
agreeth
most
plainly
with
the
doctrine
of
England
in
this
point
.
4.
I
finde
also
S.
Chrysostome
to
bee
most
cleare
for
the
same
doctrine
of
iustification
by
faith
only
;
saying
vpon
those
wordes
:
Other
Fathers
.
Chrysost.
Coment
.
in
Epist
ad
Rom.
cap.
3.
Gloriation
is
excluded
:
by
what
law
?
&c.
In
this
place
he
sheweth
the
power
of
God
,
not
only
for
keeping
him
,
but
for
iustifying
him
,
and
for
leading
him
vnto
glorie
:
standing
in
no
neede
of
workes
,
but
requiring
only
faith
.
Hom.
de
Fide
&
Lege
.
And
in
an
other
place
:
No
man
without
faith
hath
had
life
:
for
the
Theefe
beleeued
,
and
was
iustified
by
the
most
mercifull
God
:
&
here
say
not
vnto
me
,
that
time
was
wanting
,
that
hee
might
liue
iustly
,
and
doe
honest
workes
;
neither
will
I
striue
about
this
,
but
only
this
one
thing
will
I
affirme
,
that
faith
alone
of
it selfe
saued
him
.
Againe
also
in
an
other
place
,
Hom.
3.
in
Epist.
ad
Tit.
hee
saith
:
If
thou
beleeuest
,
why
doest
thou
inferre
other
thinges
,
as
if
faith
alone
sufficeth
not
to
iustifie
a
man
?
Hom.
7.
Rom.
3.
He
saith
further
:
But
what
is
the
law
of
faith
?
euen
to
be
saued
by
grace
.
Here
the
Apostle
sheweth
the
goodnesse
of
God
,
who
not
only
saueth
vs
,
but
also
iustifieth
and
glorifieth
vs
,
vsing
no
workes
hereunto
,
but
requiring
faith
only
.
Againe
Hesichius
saith
,
that
God
hauing
commiseration
of
mankind
when
he
saw
it
weakned
to
performe
the
workes
of
the
law
,
Hesich
.
comment
.
sup.
Leuit.
l.
1.
c.
2
he
would
not
haue
man
to
be
saued
by
workes
,
but
by
grace
;
but
grace
through
mercie
is
apprehended
by
faith
alone
,
not
by
workes
.
Theophilact
vpon
these
wordes
of
Saint
Paul
:
Because
by
the
law
no
man
shall
be
iustified
before
God
:
Theophil
.
Commen●●n
cap.
3.
ad
Galath
.
saith
;
That
hee
sheweth
that
by
the
law
all
men
are
made
execrable
,
and
subiect
to
malediction
,
and
that
blessings
are
heaped
vp
by
faith
;
now
hee
clearly
sheweth
that
faith
it selfe
,
or
alone
,
hath
power
to
iustifie
.
And
againe
saith
elsewhere
,
Theophilact
.
2.
ad
Thes
2.
For
faith
alone
he
is
to
giue
eternall
good
thinges
.
Thus
it
appeareth
how
the
doctrine
of
iustification
by
faith
only
was
taught
by
the
ancient
Greeke
Fathers
.
5.
Proofes
of
Latine
Fathers
.
Now
if
we
examine
the
Latin
Fathers
wee
shall
finde
them
as
plaine
and
copious
in
this
point
,
as
the
other
:
for
Hilarie
speaking
of
the
Scribes
,
saith
:
Hilar.
in
Ma.
h.
Can.
8.
It
moueth
the
Scribes
that
sinne
should
be
remitted
by
man
,
for
they
only
beheld
man
in
Christ
Iesus
,
and
that
to
be
remitted
by
him
,
which
the
law
could
not
loosE
:
For
faith
alone
iustifieth
.
The
same
teacheth
Saint
Ambrose
vpon
the
wordes
of
Saint
Paul
,
Being
iustified
freely
by
his
grace
,
saith
:
Ambros
.
sup.
Paul
.
ad
Rom.
3
They
are
iustified
freely
,
because
working
nothing
,
nor
yeelding
requital
:
they
are
iustified
by
faith
alone
through
the
gift
of
God
.
And
againe
vpon
these
wordes
:
sup.
Rom.
4.
Beleeuing
in
him
that
iustifieth
the
wicked
;
HIs
wordes
are
these
:
He
saith
this
because
if
by
the
workes
of
the
law
vnto
the
wicked
beleeuer
,
his
faith
is
reputed
to
righteousnesse
,
as
to
Abraham
;
how
therefore
doe
the
Iewes
thinke
themselues
to
be
iushfied
,
by
the
iustification
of
Abraham
,
since
they
see
Abraham
,
not
by
the
workes
of
the
law
,
but
by
faith
alone
to
be
iustified
?
therefore
the
law
is
not
needfull
,
when
the
wicked
is
iustified
by
faith
alone
with
God
.
And
in
an
other
place
:
This
is
appointed
by
God
,
that
hee
who
beleeueth
in
Christ
shall
bee
saued
without
workes
,
De
vocat
Gent.
Cap.
9.
ad
Rom.
by
faith
alone
;
and
againe
faith
alone
is
appointed
to
saluation
.
Primafins
likewise
sometimes
an
Auditor
to
S
Augustine
,
speaketh
often
of
iustification
by
faith
alone
:
Sup
illud
ad
Rom.
4.
saying
.
He
iustifieth
the
wicked
by
faith
alone
,
not
by
the
works
which
he
had
not
.
And
againe
he
saith
:
Ad
Rom.
5.
Abraham
before
circumcision
is
iustified
by
credulitie
aone
.
And
in
an
other
place
:
Thou
liuest
like
a
Gentill
,
Ad
Galath.
2.
not
like
a
Iew.
Thou
knowest
that
thou
hast
had
life
through
grace
,
not
by
works
,
but
by
faith
alone
,
Ad
Galath.
5.
And
againe
,
Abraham
beleeued
God
,
and
it
was
reputed
to
him
for
righteousnesse
:
so
vnto
you
faith
alone
sufficieth
to
righteousnesse
.
Which
Author
hath
many
other
places
to
the
same
purpose
.
Haymo
sup.
Paul
ad
Gal.
3.
Haymo
who
liued
in
the
time
of
Ludouicus
Pius
,
the
sonne
of
Charles
the
great
,
saith
.
The
law
was
not
fulfilled
by
faith
,
but
by
worke
;
but
the
Gospell
is
fulfilled
more
by
faith
then
by
workes
,
because
faith
alone
sauethl
.
Sup.
Paul
.
ad
Heb.
11.
Againe
in
an
other
place
,
saying
:
If
the
Harlot
that
is
an
Infidell
and
an
Idolatresse
,
is
saued
by
faith
alone
;
much
more
shall
they
be
saued
,
who
haue
not
fallen
into
more
grieuous
crimes
.
In
Eu●ng
.
de
Circumcil
.
Christi
Abacuc
.
2.
Aug.
l.
1.
contra
duas
Epist
Pelag.
cap.
21.
So
likewise
elsewhere
:
They
shall
be
faued
only
by
faith
alone
,
as
it
is
written
,
but
the
iust
liueth
by
faith
.
Saint
Augustine
also
himselfe
seemeth
most
plaine
for
this
opinion
,
saying
:
Of
what
vertue
soeuer
thou
shalt
preach
the
Ancient
iust
men
to
haue
been
of
,
nothing
hath
made
them
safe
but
faith
.
And
againe
:
If
any
man
after
beleeuing
shall
forth-with
depart
out
of
this
life
,
L.
83.
quaest.
q.
76
iustification
of
faith
abideth
with
him
,
without
any
precedent
good
workes
,
because
he
hath
not
attained
thereunto
by
merit
,
but
by
grace
.
6.
Which
doctrine
of
these
so
Ancient
Fathers
,
Later
writers
euen
the
learnedst
of
the
moderne
Writers
of
the
Church
of
Rome
do
approue
,
and
ioyntly
allow
of
in
their
writings
.
Thomas
Aquinas
their
Angelicall
Doctor
writeth
thus
.
Rom.
3.
Lect.
4.
Gal.
3.
Lect
4.
Workes
be
not
the
cause
why
a
man
is
iust
before
God
,
but
rather
they
are
the
execution
and
manifestation
of
his
iustice
:
for
no
man
is
iustified
by
works
,
but
by
the
habit
of
Faith
infused
:
yea
iustification
is
done
by
faith
onely
.
Bonauent.
4.
d.
15.
q.
1.
nu.
10.
And
Bonauenture
the
Franciscanes
Seraphicall
Doctor
writeth
thus
:
For
so
much
as
man
was
not
able
to
satisfie
for
so
great
offence
,
therefore
God
gaue
him
a
Mediatour
who
should
satisfie
for
it
;
whence
it
comes
to
passe
,
that
by
only
faith
in
his
Passion
all
the
fault
is
remitted
,
and
without
the
faith
of
him
no
man
is
iustified
.
Saint
Bernard
also
is
most
perspicuous
in
the
deliuerie
of
the
same
doctrine
,
saying
,
Cant.
ser.
22.
Whosoeuer
is
compunct
for
his
sinnes
,
hungreth
and
thirsteth
after
righteousnesse
;
let
him
beleeue
in
thee
that
iustifiest
a
sinner
,
and
being
iustified
by
faith
onely
,
hee
shall
haue
peace
from
thee
.
So
that
now
it
is
apparant
,
that
the
doctrine
of
iustification
by
faith
onely
taught
in
the
Church
of
England
,
is
made
good
by
the
marke
of
antiquitie
,
and
approued
euen
by
some
of
the
Romanists
themselues
against
themselues
.
Yea
,
Vergerius
a
learned
Bishop
(
as
my
Lords
Grace
of
Canterburie
noteth
but
of
Sledian
)
intending
to
write
against
Luther
in
that
argument
,
Doctor
Hils
reasons
vnmasked
,
reas.
8.
nu.
2.
fol.
307.
Sleid.
lib.
21.
was
by
trauersing
of
it
caught
himselfe
.
And
so
by
the
discouerie
first
of
one
veritie
,
at
length
grew
to
abandon
altogether
the
Church
of
Rome
;
as
any
whosoeuer
shall
read
this
Treatise
,
may
well
doe
I
hope
,
with
satisfaction
and
comfort
to
his
owne
conscience
.
7
I
further
began
also
to
make
triall
of
the
doctrine
of
the
Church
of
Rome
concerning
good
works
by
this
marke
of
antiquitie
,
which
teacheth
them
to
be
so
perfect
,
About
the
imperfection
of
good
workes
.
that
in
some
sort
they
are
simply
,
absolutely
,
and
perfectly
iust
and
righteous
:
further
,
that
they
are
merits
,
that
they
iustifie
a
man
,
and
that
they
are
not
onely
mereitorious
for
encrease
of
grace
,
but
also
of
eternall
glorie
:
which
doctrine
tendeth
exceedingly
to
the
engendring
and
nourishing
of
a
Pharisaicall
pride
and
presumption
in
good
workes
;
whereas
the
doctrine
of
the
Church
of
England
,
teaching
imperfection
to
be
euen
in
our
best
workes
of
the
righteous
,
that
they
are
not
merits
,
that
they
doe
not
iustifie
,
that
they
are
not
meritorious
,
is
a
most
holesome
doctrine
for
planting
of
the
true
Publicanes
humilitie
,
relying
wholly
vpon
Christs
righteousnesse
,
and
the
imputation
thereof
,
when
he
said
,
Deus
propitius
esto
mihi
peecatori
,
Lord
be
mercifull
vnto
me
a
sinner
:
and
so
was
pronounced
more
iustified
than
the
Pharisie
,
iustifying
himselfe
by
his
workes
,
Luk.
18.
vers.
11.
when
he
said
,
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
euen
as
this
Publicane
;
I
fast
twice
a
weeke
,
I
giue
tythes
of
all
that
I
possesse
.
This
obseruation
I
gathered
by
reading
and
diligently
noting
Bellarmines
confused
controuersies
in
the
doctrine
of
iustification
,
drawing
the
readers
onely
to
a
proud
Pharisaicall
presumption
in
their
owne
workes
,
against
whom
I
obserue
many
Fathers
;
Our
righteousnesse
imputed
.
first
,
to
account
all
our
true
righteousnesse
to
be
Christs
righteousnesse
more
than
ours
,
and
ours
onely
by
imputation
,
and
therefore
our
owne
righteousnesse
consequently
very
imperfect
.
Saint
Augustine
hath
in
plaine
tearmes
thus
;
Epist.
106.
ad
Bonifac.
The
righteousnesse
by
which
through
faith
we
beleeue
we
are
iustified
,
that
is
,
wee
are
made
righteous
,
is
the
grace
of
God
through
Iesus
Christ
our
Lord.
In
Enche
.
ca.
41.
And
againe
;
He
is
sinne
,
and
we
righteousnesse
,
not
ours
,
but
Gods
,
neither
in
vs
,
but
in
him
,
as
he
is
sinne
,
not
his
owne
,
but
ours
,
nor
in
himselfe
,
but
in
vs
:
so
therefore
we
are
Gods
righteousnesse
in
him
,
as
he
is
sinne
in
vs
,
to
wit
,
Lib.
2.
de
Iacob
.
&
vit.
beata
.
by
imputation
.
S.
Ambrose
sayth
,
As
Iacob
of
himselfe
deserued
not
the
primogeniture
,
who
being
hidden
in
his
brothers
apparrell
,
and
clad
in
his
garment
,
which
yeelded
forth
the
best
odor
,
did
insinuate
himselfe
to
his
father
,
that
to
his
profit
he
might
,
vnder
another
person
,
receiue
benediction
;
so
doe
wee
lye
hidden
vnder
the
precious
puritie
of
Christ
our
first
begotten
brother
,
that
from
the
sight
of
God
wee
may
giue
testimonie
of
our
iustice
.
With
the
doctrine
of
which
auncient
Fathers
,
holy
Bernard
agreeth
as
well
as
the
Church
of
England
,
Bernard
Ser.
61.
in
Cantic
.
Cant.
saying
;
I
will
remember
thy
iustice
alone
,
for
it
is
mine
;
to
wit
,
thou
art
made
vnto
me
thy
righteousnesse
from
God
:
for
how
can
I
feare
that
one
iustice
may
not
suffice
vs
both
?
It
is
not
the
short
cloake
,
which
according
to
the
Prophet
cannot
couer
two
,
thy
iustice
is
iustice
for
euer
,
and
this
large
and
eternall
iustice
shall
couer
both
mee
and
thee
together
.
Whereby
it
is
cleare
,
that
all
our
righteousnesse
is
none
of
our
owne
,
but
Christs
;
and
therefore
all
our
workes
in
respect
of
our selues
,
are
sinfull
and
imperfect
.
8
Besides
,
the
imperfection
of
our
workes
appeareth
,
Works
imperfect
,
because
they
cause
not
saluation
.
in
that
although
they
are
necessarie
for
many
respects
,
yet
are
they
not
the
efficient
causes
of
saluation
:
for
Saint
Ambrose
sayth
,
This
is
appointed
by
God
,
Ambros
.
in
1.
ad
Cor.
1.
that
he
that
beleeueth
in
Christ
be
saued
without
worke
,
freely
receiuing
by
faith
alone
remission
of
sinnes
.
And
Saint
Augustine
hath
these
wordes
,
August
.
in
Psal.
70.
Thou
art
nothing
of
thy selfe
,
call
vpon
God
;
sinnes
are
thine
,
mercies
are
Gods
;
chastisement
is
due
vnto
thee
,
and
when
the
reward
shall
come
,
he
shall
crowne
his
gifts
,
not
thy
merits
.
Saint
Chrysostome
also
sayth
,
Chrysost.
in
cap.
3.
ad
Rom.
Herein
the
power
and
might
of
God
is
shewed
,
in
that
he
saueth
,
iustifieth
,
and
leadeth
vnto
glorie
by
faith
alone
,
without
good
workes
.
Basil
saith
thus
,
Basil
.
in
Ps.
114.
Euerlasting
rest
abideth
vpon
those
that
striue
lawfully
in
this
life
,
not
for
the
merits
of
their
deedes
,
but
out
of
the
most
bountifull
fauour
of
God
,
in
which
they
haue
beleeued
.
All
which
places
doe
argue
against
the
perfection
of
workes
for
our
greater
humiliation
,
and
Gods
greater
glorie
.
9.
Moreouer
,
the
learned
Fathers
doe
further
shew
,
Workes
imperfect
,
because
impure
.
Hieron
.
lib.
2.
aduers
.
Pelag.
that
the
workes
of
the
righteous
are
not
simply
and
absolutely
iust
and
perfect
;
for
Saint
Hierome
writeth
thus
:
If
according
to
Iob
the
Moone
doth
not
shine
,
and
the
starres
are
not
cleare
in
his
sight
,
how
much
more
man
,
who
is
rottennesse
,
and
the
sonne
of
man
,
a
worme
?
For
euery
mouth
is
stopped
,
and
euery
cleane
one
is
obnoxious
vnto
God
;
because
before
him
,
by
the
workes
of
the
law
,
all
flesh
shall
not
be
iustified
,
and
there
is
no
difference
of
persons
;
for
all
haue
sinned
,
and
are
in
neede
of
the
glorie
of
God
,
being
iustified
freely
through
his
grace
.
Saint
Augustine
speaking
to
Pelagius
,
sayth
thus
:
Aug.
li.
de
natur
.
&
grat
.
The
Lord
if
he
would
might
lift
vp
mortall
men
to
Angelicall
puritie
,
and
so
cause
that
they
might
perfectly
keepe
the
Law
,
but
hee
neuer
did
,
nor
euer
will
doe
it
.
Epist.
29.
Saint
Hierome
also
speaketh
as
plaine
to
this
purpose
,
when
he
sayth
,
The
fullest
charitie
which
cannot
be
encreased
,
so
long
as
man
liueth
here
,
is
not
in
any
;
but
so
long
as
it
can
be
augmented
truly
,
that
which
is
lesse
than
it
ought
to
be
is
of
vice
,
out
of
which
vice
it
is
,
Lib.
de
perfec
.
iustit
.
resp
18.
Lib.
9.
confes
.
cap.
13.
that
no
man
doth
good
and
sinneth
not
:
who
further
sayth
,
It
is
sinne
when
either
there
is
not
charitie
which
ought
to
be
,
or
when
it
is
lesse
than
it
ought
to
be
.
And
Saint
Augustine
,
Woe
also
to
the
laudable
life
of
men
,
if
without
mercie
thou
doest
discusse
it
.
Lib
9.
Mor.
c.
1.
And
Gregorie
the
Great
in
his
Morals
sayth
,
The
holy
man
because
he
seeth
,
that
all
the
merit
of
our
vertue
is
vice
,
if
it
be
seuerely
iudged
by
the
inward
arbitrer
,
doth
right
well
adioyne
;
if
hee
will
striue
with
him
,
he
cannot
answere
him
one
for
a
thousand
.
And
againe
,
Cap.
28.
How
much
soeuer
wee
sweate
in
good
workes
,
we
doe
not
apprehend
true
cleanenesse
,
but
we
imitate
it
.
And
in
another
place
he
sayth
.
Lib.
vlt.
Mor.
c.
vlt.
Our
euils
are
pure
euils
,
and
the
good
thinges
which
wee
beleeue
wee
haue
,
cannot
bee
pure
good
thinges
.
With
which
auncient
Writers
verie
well
agreeth
Saint
Bernard
,
Ser.
5.
de
verbis
Isaiae
.
saying
,
If
our
righteousnesse
be
humble
,
perhaps
it
is
right
,
but
not
pure
,
vnlesse
perhaps
we
beleeue
our selues
to
be
better
than
our
fathers
,
who
said
no
lesse
truely
than
humbly
,
All
our
righteousnesse
is
like
a
filthie
polluted
cloth
.
How
is
it
pure
iustice
where
sinne
cannot
yet
be
wanting
?
By
all
which
places
I
was
enforced
to
conclude
the
acknowledgement
of
the
imperfection
of
good
workes
with
the
Church
of
England
,
to
be
much
more
agreeable
vnto
truth
,
and
more
profitable
for
true
Christian
humiliation
,
than
an
ouerprizing
of
our
workes
with
the
Church
of
Rome
,
to
puffe
vp
soules
with
vaine
glorie
and
ostentation
,
by
the
which
manie
are
most
lamentably
let
fall
into
the
pit
of
Hell
,
Tolluntur
in
altum
vt
lapsu
grauiore
ruant
;
they
are
lifted
vp
on
high
,
that
their
fall
may
be
the
greater
.
10
Againe
,
Imperfect
,
because
they
cannot
iustifie
.
to
demonstrate
further
the
imperfection
of
our
workes
,
the
auncient
Fathers
are
most
cleare
,
teaching
,
that
they
cannot
iustifie
a
man
in
the
sight
of
God
.
Saint
Ambrose
sayth
,
But
that
is
auailefull
vnto
me
,
Ambros
.
de
vit.
bon.
li.
1.
cap.
6.
that
we
are
not
iustified
by
workes
of
the
Law
,
I
haue
not
therefore
whereof
to
glorie
in
my
workes
;
I
haue
not
whereof
to
boast
my selfe
,
and
therefore
I
will
glorie
in
Christ
;
I
will
not
glorie
because
I
am
iust
,
but
I
will
glorie
because
I
am
redeemed
;
I
will
not
glorie
because
I
am
void
of
sinne
,
but
because
sinnes
are
remitted
vnto
me
;
I
will
not
glorie
because
I
haue
beene
profitable
,
but
because
Christ
is
the
aduocate
for
me
with
the
Father
,
but
because
the
bloud
of
Christ
is
powred
out
for
me
.
The
same
learned
Doctor
in
another
place
sayth
,
Vaunt
not
thy selfe
for
being
styled
the
Sonne
of
God
:
In
Luc.
cap.
14.
grace
is
to
be
acknowledged
,
nature
not
to
be
vnknowne
:
neither
mayest
thou
boast
thy selfe
for
seruing
well
,
for
doing
what
thou
oughtest
to
doe
,
the
Sunne
serueth
,
the
Moone
obeyeth
,
and
the
vessell
of
Gentiles
,
chosen
of
God
,
sayth
,
I
am
not
worthie
to
be
called
an
Apostle
.
And
elsewhere
,
shewing
himselfe
not
to
be
guiltie
of
sinne
,
he
addeth
,
but
in
this
I
am
not
iustified
.
Saint
Augustine
further
sayth
,
Tract.
82.
in
Ioannem
.
This
is
glorie
towards
God
,
wherewith
not
man
but
God
is
glorified
,
if
he
be
iustified
not
by
workes
but
by
faith
.
And
againe
,
In
Psal.
30.
You
are
saued
by
grace
,
sayth
the
Apostle
,
and
this
not
of
your selues
,
but
it
is
the
gift
of
God
,
not
through
workes
,
as
if
you
did
well
,
that
you
might
be
worthie
to
approach
thereunto
,
not
through
workes
,
least
perhaps
he
be
extolled
.
11
Further
,
Imperfect
,
because
not
meritorious
.
for
proofe
of
the
imperfection
of
our
workes
,
I
finde
the
auncient
Fathers
to
affoord
me
matter
herein
,
teaching
them
not
to
be
meritorious
:
for
Origen
was
auncient
,
and
yet
hee
said
,
Orig.
ad
Rom.
li.
4.
c.
4.
I
can
hardly
beleeue
there
is
any
worke
that
may
require
the
reward
of
debt
.
Saint
Chrysostome
is
auncient
,
and
yet
hee
sayth
,
Hom.
33.
in
Genes.
If
any
of
our
workes
doe
follow
the
free
vocation
of
God
,
they
are
a
retribution
of
debt
;
but
grace
,
beneficencie
,
and
greatnesse
of
bountie
are
Gods
gifts
,
therefore
not
meritorious
.
Saint
Hilarie
also
sayth
,
In
Psal.
51.
That
not
the
workes
of
iustice
themselues
were
sufficient
vnto
the
merit
of
perfect
blisse
,
vnlesse
the
mercie
of
God
also
in
this
will
of
righteousnesse
doe
not
repute
the
vices
of
humane
changes
and
motions
.
Lib.
1.
aduers
.
Pelag.
Saint
Hierome
sayth
,
Now
therefore
wee
are
iust
,
when
wee
confesse
our selues
sinners
,
and
our
righteousnesse
is
not
in
proper
merit
,
but
by
Gods
councell
.
Lib.
4
de
Ciuit.
Dei
,
cap.
20.
Saint
Augustine
sayth
,
Without
the
merits
of
good
workes
the
sinner
is
iustified
by
faith
,
and
that
alone
.
De
grat
.
&
lib.
arbitr.
cap.
9.
And
againe
,
The
Saints
doe
attribute
nothing
vnto
their
merits
,
they
attribute
all
to
mercie
,
O
Lord
.
And
againe
elsewhere
,
Wee
must
vnderstand
,
that
God
bringeth
vs
to
eternall
life
,
not
for
our
merits
,
but
for
his
owne
mercie
.
Lib.
1.
de
vocat
.
Gent.
Prosper
further
sayth
,
Therefore
in
the
Parable
of
those
that
laboured
in
the
Vineyard
,
the
same
reward
is
giuen
to
the
Labourers
,
whether
they
labour
much
or
little
,
that
those
who
haue
laboured
with
much
sweate
,
and
haue
not
receiued
more
than
the
last
,
may
vnderstand
,
that
they
haue
receiued
the
reward
of
grace
,
and
not
of
workes
.
Yea
,
and
Gregorie
the
great
,
Super
Psal.
7.
Paeniten
.
Bishop
of
Rome
,
sayth
,
It
is
one
thing
for
God
to
reward
men
according
to
their
workes
,
and
another
thing
to
giue
the
reward
for
the
workes
themselues
,
when
the
Scripture
sayth
,
According
to
our
workes
,
the
qualitie
of
our
workes
is
vnderstood
;
and
that
the
reward
shall
be
his
,
whose
the
workes
are
:
for
vnto
that
blessed
life
wherein
wee
liue
with
God
can
no
labour
be
compared
,
no
worke
likened
;
seeing
the
Apostle
sayth
,
The
sufferings
of
this
life
are
not
worthie
of
the
glorie
of
the
life
to
come
.
Which
proofes
of
auncient
Writers
shew
most
clearely
,
good
workes
not
to
be
so
perfect
as
the
Church
of
Rome
makes
them
;
and
therefore
I
may
well
say
with
Waldensis
,
He
is
to
be
reputed
the
sounder
Diuine
,
Sacrament
.
ti.
1.
c.
7.
p.
30.
and
the
better
Catholike
,
and
more
agreeable
to
the
Scripture
,
that
simply
denieth
such
merit
,
confessing
,
that
simply
no
man
merits
the
kingdome
of
Heauen
,
but
obtaines
it
by
the
grace
and
free
will
of
God
,
that
giues
it
.
12
From
all
which
authorities
of
the
auncient
Fathers
,
Later
writers
proue
the
same
.
Bernard
.
orat.
1.
omn.
sanct
.
diuers
wayes
shewing
the
imperfection
of
our
workes
,
Saint
Bernard
seemed
no
whit
to
swarue
,
saying
,
But
what
can
all
our
righteousnesse
be
before
God
?
Shall
it
not
,
according
to
the
Prophet
,
be
reputed
as
a
filthie
polluted
cloth
?
and
if
he
be
straightly
iudged
,
all
our
righteousnesse
shall
be
found
vniust
,
and
hauing
too
little
.
What
therefore
shall
be
of
sinnes
,
when
iustice
it selfe
may
not
answere
for
it selfe
?
Therefore
deuoutly
crying
with
the
Prophet
,
Enter
not
into
iudgement
with
thy
seruant
,
O
Lord
;
with
all
humilitie
let
vs
haue
recourse
vnto
mercie
,
whihch
alone
can
saue
our
soules
.
And
in
another
place
,
If
any
be
deuout
,
if
he
be
solicitous
,
Bernard
.
ser.
3.
de
annuno
.
Mariae
.
if
he
be
feruent
in
spirit
,
let
him
take
heede
he
trust
not
to
his
merits
,
that
he
relie
not
vpon
his
workes
.
All
which
,
though
they
make
strongly
against
the
doctrine
of
the
Church
of
Rome
,
tending
to
presumption
in
good
workes
,
and
to
shew
the
imperfection
of
the
best
of
them
in
respect
of
our selues
,
yet
doth
it
not
follow
,
that
good
workes
are
not
necessarie
to
saluation
,
Why
are
good
workes
necessarie
.
for
they
are
necessarie
for
diuers
other
respects
:
First
,
that
our
workes
may
giue
testimonie
of
our
faith
,
that
by
them
,
as
by
the
fruits
,
our
faith
may
bee
knowne
,
because
that
without
them
faith
is
dead
.
Jac.
2.18
.
2.
Pet.
1.8
.
Secondly
,
that
wee
may
be
certaine
,
and
confirmed
of
our
election
and
saluation
;
for
workes
,
Ibid.
though
they
bee
not
the
causes
,
yet
they
are
the
way
to
saluation
.
Thirdly
,
that
our
faith
may
be
exercised
,
nourished
,
confirmed
,
2.
Tim.
1.6
.
2.
Pet.
1.8
.
and
promoted
.
Fourthly
,
that
wee
auoide
temporall
and
eternall
paines
,
which
God
threateneth
to
inflict
vpon
transgressors
of
the
Law
.
Fifthly
,
Rom.
8.13
.
2.
Thes.
4.6
.
that
our
liues
may
answere
our
professions
:
for
if
we
be
children
of
light
,
it
is
behoofefull
for
vs
to
walke
like
children
of
light
.
Sixtly
,
that
not
doing
euill
,
wee
may
not
contristate
the
holy
Ghost
,
2.
Cor.
5.15
.
Philip.
2.15
.
1.
Thes.
5.19
.
but
that
wee
may
obtaine
both
temporall
and
spirituall
rewards
,
which
God
hath
promised
to
those
that
doe
well
.
Seuenthly
,
that
they
may
be
done
for
the
good
of
others
;
1.
Tim.
4.8
.
Psal.
5.
v.
vlt.
that
the
good
may
be
edified
by
our
example
,
and
that
we
may
not
giue
a
scandale
to
those
that
are
without
;
that
by
our
holy
liues
,
as
much
as
lyeth
in
vs
,
we
may
gaine
others
,
2.
Cor.
6.3
.
1.
Pet.
2.22
.
and
by
doing
good
,
we
may
put
the
wicked
to
shame
;
and
that
wee
may
stop
the
mouthes
of
calumniators
;
2.
Pet.
2.12
.
&
3
for
our
workes
,
16.
ad
Tit.
2.58
.
though
they
are
vnperfect
,
yet
are
they
gratefull
vnto
God
,
not
for
any
perfection
or
dignitie
in
them
,
but
because
they
are
of
the
holy
Ghost
in
vs
,
and
of
faith
which
purifieth
our
hearts
,
because
all
their
imperfection
is
pardoned
,
couered
,
Psal.
32.2
.
and
not
imputed
.
13
Hence
I
obserue
,
How
faith
and
good
workes
may
goe
together
.
that
a
iustifying
faith
and
good
workes
may
goe
together
,
the
first
as
the
cause
,
the
other
as
the
effects
;
and
therefore
considering
the
true
nature
of
a
good
Christian
,
hauing
that
faith
which
worketh
by
charitie
,
my
thinkes
I
behold
him
in
the
mysterious
vision
which
the
Prophet
Ezechiel
beheld
of
the
foure
beasts
,
Ezech.
1
&
10.
neere
the
riuer
Chobar
,
flying
vp
to
heauen
with
wings
,
and
hands
vnder
the
wings
,
who
amounting
to
heauen
according
to
the
number
of
wings
,
had
also
sixteene
hands
,
which
they
made-shew
of
,
as
it
were
to
insinuate
,
that
they
did
not
onely
amount
vp
by
the
helpes
of
their
wings
,
but
also
by
the
strength
and
force
of
their
hands
,
which
being
vnder
their
wings
,
moued
and
supported
them
.
For
herein
I
behold
a
proper
resemblance
of
a
true
,
iust
,
and
righteous
Christian
,
who
,
to
ascend
vnto
heauen
,
and
to
amount
himselfe
from
all
earthly
and
terrene
comforts
,
and
to
make
his
conuersation
with
God
in
heauen
,
doth
not
performe
this
flight
onely
by
the
wings
of
faith
,
but
is
also
therein
by
the
hands
of
charitie
and
good
workes
to
helpe
and
support
them
,
without
which
hee
falleth
downe
to
the
ground
:
so
that
now
wee
see
,
against
the
Church
of
Rome
,
that
faith
alone
iustifieth
without
good
workes
,
and
that
good
workes
without
faith
cannot
iustifie
,
through
their
imperfection
,
which
in
respect
of
man
are
so
absolutely
imperfect
and
impure
,
as
the
precedent
places
of
antiquitie
doe
testifie
,
and
therefore
I
find
the
most
probable
inducement
of
antiquitie
in
those
two
points
to
leade
mee
vnto
the
Church
of
England
.
14
Now
(
courteous
Reader
)
when
I
had
obserued
the
Church
of
Rome
to
faile
thus
in
the
triallof
antiquitie
,
My
feeling
vpon
the
consideration
of
this
obseruation
.
about
the
two
aforesaid
points
of
doctrine
,
concerning
faith
and
good
workes
,
attributing
too
little
to
the
one
,
and
too
much
to
the
other
;
and
the
Church
of
England
to
haue
Antiquitie
on
her
side
for
the
establishment
of
the
aforesaid
points
:
I
beganne
more
seriously
to
behold
mine
owne
estate
,
and
to
see
the
former
danger
of
my
soule
,
with
the
great
perill
of
diuers
others
,
whose
carefull
instructer
I
haue
beene
in
the
contrarie
nouelties
.
I
beganne
with
amazement
to
reflect
more
studiously
and
feelingly
vpon
the
seuere
wordes
of
S.
Paul
,
denouncing
an
accurse
vpon
the
teachers
of
nouelties
,
when
he
said
:
Gal.
1.8
.
Though
an
Angell
from
heauen
should
preach
vnto
you
otherwise
,
then
that
which
wee
haue
preached
vnto
you
,
let
him
be
accursed
:
In
the
feare
of
which
curse
,
as
I
discouered
my
errour
,
so
I
determined
it
to
bee
high
time
for
mee
to
shake
handes
,
and
bidde
adieu
to
the
Church
of
Rome
,
which
by
her
nouell
doctrines
entangleth
the
soules
of
many
in
the
nets
of
eternall
perdition
.
Now
could
I
not
but
with
teares
of
compunction
for
my
former
professed
nouelties
,
beginne
to
mollifie
the
hardned
crust
of
deformitie
,
which
they
had
wrought
in
my
soule
;
and
also
with
teares
of
compassion
bewaile
the
miserable
estate
of
those
soules
as
I
knew
to
be
defiled
with
the
spots
of
like
errours
;
now
could
I
no
but
most
earnestly
prostrate
my selfe
vpon
the
ground
before
the
Throne
of
Gods
mercie
,
both
for
them
and
my selfe
,
beseeching
him
to
bee
propitious
and
fauourable
to
vs
all
,
in
the
most
tender
bowells
of
Christ
Iesus
his
Sonne
,
cauing
pardon
and
mercie
only
by
him
,
of
the
Father
,
whose
pardon
and
mercies
are
aboue
all
other
his
workes
,
that
we
might
all
,
who
were
miserably
seduced
by
the
nouelties
of
Rome
,
discouer
,
and
detest
them
as
abhominations
in
the
sight
of
God
,
and
constantly
resolue
neuer
to
participate
more
with
her
erroneous
doctrines
,
and
nouelties
,
which
were
sowed
by
no
other
then
Sathan
and
his
Ministers
,
but
to
enter
into
the
happy
felloship
and
societie
of
that
Church
that
teacheth
the
contrarie
verities
,
standing
vpon
sure
Antiquitie
.
And
now
did
I
further
with
all
humilitie
of
my
heart
,
and
humble
acknowledgment
of
this
great
fauour
from
God
in
affording
mee
the
meanes
of
discouer
such
falshoods
,
yeeld
him
humble
thankes
,
offering
vp
withall
into
his
holy
handes
,
my
soule
,
my
body
,
with
all
the
powers
and
faculties
of
either
,
with
the
whole
residue
of
my
life
to
come
,
to
be
imployed
hereafter
in
the
conuersion
of
soules
to
the
present
Church
of
England
,
which
I
found
,
notwithstanding
all
pretences
to
the
contrarie
,
to
bee
Apostolicall
and
most
Ancient
,
grieuing
much
for
my
former
Oath
taken
in
Rome
betwixt
the
handes
of
Robert
Parsons
,
some
twelue
or
thirteene
yeares
since
,
to
the
contrarie
,
in
the
forme
following
word
for
word
.
The
Oath
of
the
English
Seminaries
.
EGO
N.
N.
Collegij
Anglorum
alumnus
,
&c.
I
Iohn
Copley
Collegiall
of
the
English
Seminarie
,
duely
considering
the
great
benefits
which
Almightie
God
hath
bestowed
vpon
me
,
and
that
especially
whereby
hee
hath
drawne
mee
out
of
my
Countrie
infected
with
Heresie
,
and
made
mee
a
member
of
his
true
Catholike
Church
,
and
desiring
not
to
shew
my selfe
altogether
ingrate
vnto
Gods
so
great
mercie
,
I
haue
freely
decreed
to
consecrate
and
offer
vp
my selfe
wholly
vnto
his
diuine
seruice
,
for
attaining
as
much
as
in
me
lieth
,
to
the
end
of
the
said
Colledge
:
and
I
doe
promise
,
and
confirme
by
this
mine
Oath
vnto
Almightie
God
,
that
I
am
,
and
shall
bee
euer
most
ready
in
minde
by
the
assistance
of
his
holy
Grace
,
to
receiue
in
due
time
holy
Orders
,
and
to
returne
into
England
,
there
to
gaine
soules
,
whensoeuer
the
Superiour
of
this
Colledge
shall
thinke
good
by
vertue
of
his
office
to
command
me
thereunto
.
For
the
taking
of
so
vnlawfull
an
Oath
,
in
such
my
blindnesse
,
against
the
lawfull
power
and
authoritie
of
the
Gouernours
of
this
Realme
,
with
contempt
of
their
Lawes
to
the
contrarie
;
as
also
for
the
practise
of
the
contents
therein
specified
vpon
false
supposition
of
gaining
soules
to
God
,
whilest
I
drew
them
from
God
,
from
my
heart
I
repent
me
,
crauing
pardon
of
God
,
and
his
Maiestie
,
with
diuers
others
whom
I
haue
offended
,
and
grieuously
prouoked
their
iust
indignation
against
me
;
acknowledging
that
I
may
truely
say
vnto
God
with
the
prodigall
Sonne
,
that
wasted
his
substance
in
a
farre
Countrie
:
I
will
goe
to
my
Father
and
say
vnto
him
,
Father
I
haue
sinned
against
heauen
and
against
thee
,
Luke
15.
v.
21.
I
am
no
more
worthy
to
be
called
thy
Sonne
.
If
thou
(
curteous
Reader
)
art
as
I
was
,
glorifie
the
name
of
God
in
the
view
of
thy
errours
,
(
which
I
hope
by
this
Treatise
sufficiently
to
lay
open
vnto
thee
)
turning
to
God
,
who
is
mild
,
and
mercifull
to
all
true
penitent
sinners
,
purposing
amendment
,
and
acknowledging
their
sinnes
;
and
if
thou
art
otherwise
,
let
mee
intreat
thee
for
the
loue
of
God
to
giue
him
thankes
for
mee
,
and
thou
thy selfe
to
bee
constant
and
firme
in
the
Faith
of
the
present
Church
of
England
,
which
teacheth
the
true
,
Christian
,
Apostolike
,
and
Ancient
faith
,
in
which
through
Gods
grace
we
may
be
saued
.
CHAP.
IX
.
Containeth
an
obseruation
of
the
Wonders
and
supposed
Miracles
,
which
,
as
Christ
hath
fore-told
,
the
Pseudo-Christs
and
Prophets
shall
doe
,
for
the
seducing
of
Gods
Elect
,
if
it
were
possible
.
AMongst
the
diuers
markes
which
Cardinall
Ballarmine
brings
to
shew
vs
,
which
is
the
true
Church
,
Miracles
make
more
for
the
Church
of
England
than
for
the
Church
of
Rome
.
and
to
which
societie
of
Christian
beleeuers
were
ought
to
ioyne
our selues
,
to
bee
true
children
of
Christ
,
hee
vrgeth
for
his
eleuenth
Marke
the
glorie
of
Miracles
,
in
these
wordes
:
Miracles
are
necessarie
to
perswade
men
to
a
new
faith
,
Bellarm.
de
notis
Eccles.
l.
4.
c.
14.
in
Epitome
.
or
to
an
extraordinarie
mission
,
and
are
sufficient
and
efficacious
to
proue
the
same
,
so
that
where
true
Miracles
are
found
,
without
doubt
there
is
the
true
Faith
.
Which
Assertion
when
I
considered
deepely
with
due
obseruation
of
all
points
of
doctrine
concerning
the
working
of
Miracles
,
I
found
this
Marke
to
make
as
much
for
the
Faith
of
the
present
English
Church
;
for
that
it
is
the
same
which
being
new
in
the
Apostles
time
,
was
confirmed
in
the
hearts
of
all
beleeuers
by
the
Miracles
of
the
Apostles
,
and
holy
Men
of
the
Primitiue
Church
,
at
the
first
planting
of
the
Christian
Faith
;
and
hereby
I
am
put
in
minde
that
as
Aristotle
saith
,
Aristoteles
.
Prudentis
est
distinguere
,
it
is
the
part
of
a
prudent
man
to
distinguish
,
betwixt
times
&
times
,
betwixt
doctrines
;
&
faithfully
compare
the
beleeuers
of
the
first
Ages
,
euen
of
Rome
it selfe
,
with
those
of
after-ages
;
which
as
I
indeuoured
to
performe
,
in
examining
this
marke
of
miracles
,
I
obserue
that
vnlesse
it
were
done
with
great
prudence
,
infinite
numbers
may
bee
carried
simply
and
ignorantly
into
grosse
errors
,
to
the
great
impeachment
of
Gods
glorie
,
and
miserable
seduction
of
their
owne
soules
;
and
therefore
to
lay
downe
this
obseruation
,
I
thought
it
good
to
vse
extraordinary
diligence
,
that
therewith
all
I
might
be
the
more
assured
of
truth
,
that
the
world
may
clearely
see
,
that
this
pretence
of
Miracles
maketh
nothing
at
all
for
the
present
faith
of
Rome
,
but
onely
against
it
,
shewing
the
Professours
thereof
not
to
bee
true
Christians
.
2
For
albeit
it
be
a
truh
not
to
be
denied
,
al
that
do
miracles
doe
not
true
miracles
.
that
all
true
miracles
can
onely
be
done
by
God
,
yet
doth
it
not
follow
,
that
all
that
doe
miracles
doe
true
miracles
,
and
such
as
are
done
by
him
;
for
to
euery
true
miracle
foure
things
are
required
,
as
a
learned
Roman
Teacher
affirmeth
;
First
,
Foure
thinges
required
to
true
miracles
.
Io.
de
Combis
in
compend
.
Theolog.
verit
.
lib.
1.
ca.
20.
it
must
be
of
God
;
Secondly
,
it
must
be
beyond
nature
;
Thirdly
,
it
must
be
euident
;
Fourthly
,
it
must
be
fore
the
corroboration
of
Faith
:
Therefore
if
any
of
these
foure
be
wanting
,
it
may
bee
called
a
Maruell
,
but
not
a
Miracle
.
Therefore
it
is
also
to
bee
knowne
,
that
the
Diuell
can
doe
miracles
,
though
not
true
miracles
,
yet
such
miracles
as
to
men
may
seeme
true
miracles
;
for
Thomas
Aquinas
saith
,
and
that
very
truly
,
out
of
S.
Augustine
,
That
miracles
by
art
Magicke
are
made
,
Aug.
lib.
83.
q.
79
Tom.
4.
Part.
1.
q.
14.
q.
4.
Sed
contra
.
which
are
altogether
like
vnto
those
miracles
which
are
done
by
the
seruants
of
God
;
which
he
explicateth
dogmatically
after
this
manner
.
If
a
miracle
be
taken
properly
,
the
Diuels
cannot
doe
miracles
,
nor
any
other
creature
,
but
onely
God
;
because
a
miracle
properly
is
termed
that
which
is
beyond
the
order
of
anie
nature
created
.
Yet
sometimes
in
a
large
sense
that
is
called
a
miracle
which
exceedeth
the
faculty
and
vnderstanding
of
man
,
and
so
the
diuells
can
doe
miracles
;
which
men
admire
,
in
that
they
exceede
their
power
and
knowledge
For
one
man
,
when
he
doth
any
thing
,
tha
is
aboue
the
power
and
knowledge
of
an
other
man
,
he
leadeth
the
other
into
an
admiration
of
his
worke
,
that
in
some
sort
he
seemeth
to
do
a
miracle
.
Yet
it
is
to
be
vnderstood
,
that
albeit
such
workes
of
Diuells
,
which
seeme
miracles
vnto
vs
,
re●ch
not
vnot
the
true
nature
of
miracles
;
they
are
notwithstanding
sometimes
true
things
.
As
when
sire
fell
from
heauen
,
and
with
one
blowe
consumed
the
familie
of
Iob
,
with
all
the
heards
of
his
cattell
,
and
a
whirlewinde
ouerthrew
the
house
,
Aug.
20.
de
Ciuitae
Dei
c.
19.
slew
his
children
,
which
were
the
workes
of
Sathan
,
were
not
fantasmes
,
as
Augustine
saith
:
And
therefore
well
doth
Saint
augustine
say
in
an
other
place
speaking
of
the
lying
miracles
of
Antichrist
,
as
he
same
Doctour
noteth
:
That
the
workes
of
Antichrist
may
bee
called
signes
of
lying
,
Li.
83.
q.
79.
to
.
4.
eyther
because
hee
will
deceiue
mortall
senses
by
phantasmes
,
seeming
to
doe
that
which
hee
doth
not
;
or
because
that
if
they
bee
true
Prodigies
,
yet
they
drawe
those
that
shall
beleeue
them
to
a
lie
.
Hence
the
same
Doctour
Saint
Augustine
saieth
;
Aug.
li.
83.
q.
79.
a
medio
tom.
4.
That
when
Sorcerers
doe
those
thinges
which
Saints
doe
,
they
are
don
for
a
different
end
,
and
by
a
different
power
:
for
Sorcerers
doe
them
seeking
their
owne
glorie
,
Saints
doe
them
seeking
the
glorie
of
God
;
Sorcerers
doe
them
by
certaine
priuate
contracts
;
Saints
doe
them
by
publique
administration
and
commaund
of
God
,
vnto
whom
all
things
created
are
subiect
.
3
Now
therefore
since
seeming
miracles
done
by
the
Diuell
,
The
true
Catholike
church
the
approuer
of
true
miracles
.
exceeding
the
ordinarie
power
of
Nature
,
may
deceiue
many
,
if
they
iudge
their
Doctrine
by
them
;
and
for
that
it
is
hard
for
a
man
to
bee
able
to
say
,
whether
a
miracle
bee
done
by
the
power
of
almighty
God
,
or
by
the
power
of
the
Diuell
,
because
both
exceede
our
vnderstanding
,
and
the
ordinarie
course
of
Nature
:
it
stoode
mee
vppon
to
search
out
some
infallible
meanes
,
by
which
I
might
bee
assured
,
that
they
were
true
miracles
,
and
such
as
I
might
confidently
relie
vppon
.
In
which
scrutinie
I
could
finde
no
better
rule
than
to
obserue
,
whether
they
bee
done
in
the
Catholique
Church
,
or
no
;
which
I
doe
learne
out
of
Saint
Augustine
,
Aug.
de
vnit
.
Eccles.
ca.
16.
saying
;
Whatsoeuer
things
of
this
quality
are
done
in
the
Catholicke
Church
,
Therefore
they
are
to
bee
approued
,
because
they
are
done
in
the
Catholicke
Church
,
Therefore
shee
is
not
manifested
Catholicke
,
because
those
thinges
are
done
in
her
.
Whereby
it
is
cleere
,
that
miracles
absolutely
are
not
a
proofe
of
the
Catholicke
Church
,
but
the
Catholicke
Church
an
approouer
of
true
miracles
;
whence
it
followeth
,
That
the
miracles
of
the
Primitiue
Church
,
were
not
so
much
a
confirmation
of
her
truth
,
as
her
truth
a
confirmation
of
them
.
Whence
I
obserue
further
,
That
the
present
Church
of
Rome
,
not
beeing
the
true
Catholicke
Church
,
because
shee
teacheth
not
the
true
Catholicke
ancient
Faith
,
without
mixture
of
many
nouelties
,
doth
in
vaine
all
eadge
miracles
in
her
behalfe
,
which
for
that
they
are
done
out
of
the
true
Church
,
are
to
bee
reckoned
amongst
Antichrists
lying
signes
&
prodigies
:
Therefore
I
may
pronounce
confidently
with
S.
Aug.
vnto
the
Papists
;
I
say
not
that
these
things
are
so
,
Aug.
de
vnit
.
Eccles.
ca.
16.
because
such
a
one
did
such
and
such
maruailes
;
but
let
them
proue
their
Church
by
the
Canonicall
bookes
of
the
Scripture
,
and
by
nothing
else
:
these
are
the
demonstrations
of
our
cause
,
Note
this
.
these
are
our
foundations
;
these
are
our
grounds
whereupon
we
build
.
Whereby
wee
see
Miracles
excluded
from
beeing
a
marke
of
the
Church
,
as
the
Cardinall
Bellarmine
would
faine
perswade
the
world
,
that
so
his
Romaine
Church
might
bee
approued
for
the
true
Church
of
God
.
Vnapproueable
therefore
is
the
assertion
of
master
D.
Hill
,
who
chalengeth
much
vnto
the
Roman
Church
by
her
glorie
of
miracles
wrought
by
her
Saints
;
his
words
are
these
:
The
tenth
reason
of
this
quarterne
.
Now
it
is
so
manifest
that
there
haue
beene
an
infinite
number
of
miracles
,
wrought
by
those
who
were
of
the
Catholicke
Romaine
Religion
,
and
neuer
any
by
them
,
who
were
not
of
that
Church
since
Christs
time
,
as
he
who
shall
deny
it
,
may
bee
prooued
no
lesse
impudent
and
shamlesse
,
than
bee
who
shall
denie
that
euer
there
was
any
Masse
said
in
times
past
in
England
,
or
that
euer
there
were
any
warres
betweene
Turkes
and
Christians
,
or
that
there
bee
any
such
countries
as
the
East
and
West-Indies
,
which
thing
if
a
man
should
denie
,
would
hee
not
of
all
men
be
deemed
not
only
impudent
,
but
madde
,
drunken
or
afoole
?
In
which
words
because
Master
Doctor
Hill
seemeth
much
to
forget
himselfe
,
I
must
needs
refresh
his
memorie
with
some
few
interrogatories
.
What
master
Doctor
?
I
pray
since
Christs
time
,
did
not
Simmon
Magus
worke
miracles
?
who
as
Baronius
saith
,
Baron
.
an.
68.
nu.
22.
made
images
to
walke
,
and
would
lie
in
the
fire
without
hurt
,
and
flie
in
the
ayre
,
and
make
bread
of
stones
,
hee
could
open
doores
fast
shut
,
and
vnloose
bands
of
iron
,
and
had
many
shadowes
following
him
,
as
it
had
been
men
:
Will
you
say
he
was
a
Roman
Catholike
?
Tacit.
lib.
4.
did
not
Vespasian
the
Emperour
at
Alexandria
restore
a
blind
man
to
sight
?
will
you
say
hee
was
a
Roman
Catholike
?
Who
be
they
Christ
spake
of
,
when
he
said
,
Matth.
7
22.
Many
will
say
to
me
in
that
day
,
Lord
haue
we
not
by
thy
name
prophesied
,
and
by
thy
name
cast
out
diuels
,
and
by
thy
name
done
many
great
workes
,
and
then
will
I
professe
to
them
,
I
neuer
knew
you
,
depart
from
me
yee
that
worke
iniquitie
?
What
,
will
you
say
that
these
workers
of
miracles
,
and
also
of
iniquity
,
were
of
your
Catholike
Romane
religion
?
What
think
you
of
those
Saint
Augustine
speaketh
of
,
August
.
de
vnit
.
Eccles.
cap.
16.
saying
,
If
there
be
done
some
miracles
of
heretikes
,
we
ought
the
more
to
take
heed
,
because
when
the
Lord
had
said
that
there
should
be
some
deceiuers
,
who
by
doing
many
signes
,
should
deceiue
the
very
Elect
,
if
it
were
possible
,
he
did
adde
,
commending
it
vehemently
&
said
,
behold
,
I
haue
foretold
it
vnto
you
.
What
,
will
you
grant
all
these
were
of
the
Catholike
Romane
religion
?
August
.
tract.
13.
in
loan
.
What
,
will
you
say
vnto
the
same
ancient
Doctor
in
another
place
where
he
saith
,
Against
these
miracle-mongers
,
as
I
may
so
call
them
,
my
God
hath
made
mee
warie
,
saying
;
In
the
last
times
there
shall
arise
false
Prophets
doing
signes
and
wonders
?
What
,
will
you
grant
none
of
these
to
be
yet
come
?
or
will
you
grant
them
all
to
be
of
your
religion
?
What
,
will
you
say
to
your
Country-man
,
Prompt
.
mor.
part
.
aestiu
.
pag.
627.
dom.
24.
nu.
4.
Master
Doctor
Stapleton
,
publike
professor
of
Diuinitie
in
Louaine
,
and
if
I
mistake
not
,
your
acquaintance
in
Doway
,
who
saith
;
For
the
more
triall
of
the
godly
,
not
onely
Antichrist
himselfe
,
and
his
nearest
forerunners
,
but
all
heretikes
also
,
may
do
true
miracles
,
by
the
permission
of
God
,
as
the
sorcerers
may
doe
.
Will
you
grant
such
forerunners
and
Heretikes
to
be
of
your
Catholike
Romane
religion
?
or
will
you
say
,
Doctor
Stapleton
erreth
in
calling
them
true
miracles
?
or
will
you
recant
your
former
assertion
,
acknowledging
your
former
mistaking
?
and
then
shall
I
be
as
glad
,
as
now
I
haue
commiseration
of
your
error
,
beseeching
God
,
in
the
meane
time
,
of
his
infinit
mercie
,
that
you
may
see
both
your
owne
error
,
and
the
errors
of
others
of
the
present
Romane
religion
,
and
how
different
it
is
from
the
ancient
Roman
religion
,
which
in
Saint
Pauls
dayes
was
famous
through
the
world
.
For
my
part
,
I
could
not
but
vpon
these
and
other
considerations
obserue
the
Church
of
England
to
be
free
from
such
false
Prophets
and
Pseudochrists
,
that
they
miracles
,
as
Christ
fore told
,
should
deceiue
the
very
Elect
,
if
it
were
possible
:
for
neither
doe
they
pretend
themselues
to
worke
miracles
,
and
so
to
hunt
after
their
owne
estimation
and
applause
for
their
holines
,
as
the
teachers
of
the
Roman
Church
do
;
neither
do
they
hold
it
absolutely
necessary
that
God
should
continue
that
faith
by
miracles
,
which
was
formerly
planted
by
them
,
but
rest
themselues
contented
with
the
former
of
the
Primitiue
Church
,
lest
otherwise
they
should
be
subiect
to
seduction
:
whence
I
concluded
to
my selfe
,
that
vnlesse
the
Church
of
Rome
could
proue
her selfe
to
be
true
,
Catholike
,
and
ancient
Primitiue
,
I
ought
not
to
be
led
by
her
pretended
miracles
;
in
regard
that
Doctor
Stapleton
saith
,
Heretikes
and
the
forerunners
of
Antichrist
may
do
true
miracles
by
Gods
permission
,
for
the
triall
of
the
good
:
which
neither
my selfe
nor
any
manelse
ought
to
beleeue
,
because
Christ
hath
armed
vs
with
a
warning
caueat
against
them
,
saying
;
Nolite
eis
credere
.
4
Which
,
Pretence
of
miracles
a
signe
of
false
teachers
.
Matth.
●4
.
24
.
how
true
it
is
I
appeale
to
the
holy
Scriptures
themselues
,
our
Sauiours
words
are
most
plaine
:
There
shall
arise
false
Christs
,
and
false
Prophets
shall
shew
great
signes
and
wondes
,
so
that
if
it
were
possible
,
they
should
deceiue
the
verie
Elect
;
behold
I
haue
told
you
before
,
but
beleeue
them
not
;
by
which
warning
,
aduice
is
giuen
to
beware
of
them
,
to
discerne
them
,
and
not
to
giue
credit
vnto
their
teaching
,
notwithstanding
all
their
miracles
.
Neither
is
Saint
Pauls
prediction
lesse
significant
of
them
,
who
remembreth
vs
,
2.
Thess.
2.9
.
That
the
comming
of
that
sonne
of
perdition
,
is
by
the
working
of
Satan
with
all
power
,
and
signes
,
and
lying
wonders
,
and
in
all
deceiue
ablenesse
of
vnrighteousnes
among
them
that
perish
,
because
they
receiued
not
the
loue
of
the
truth
,
Apocal
cap.
13.13.14
.
that
they
might
bee
saued
.
Saint
Iohn
also
in
his
Reuelations
speaking
of
the
second
beast
,
saith
;
He
did
great
wonders
,
so
that
he
made
fire
to
come
downe
from
heauen
on
the
earth
in
the
fight
of
men
,
and
deceiued
them
that
dwellon
the
earth
,
by
the
signes
which
are
permitted
to
him
to
do
in
the
sight
of
the
beast
.
Apocal.
cap.
16.13
.
Afterwards
we
heare
also
againe
;
that
three
vncleane
spirits
like
frogs
,
came
out
of
the
mouth
of
the
Dragon
,
and
out
of
the
mouth
of
the
beast
,
and
out
of
the
mouth
of
the
false
Prophet
,
for
they
are
the
spirits
of
diuels
working
miracles
.
And
moreouer
,
lastly
we
find
in
the
same
booke
,
That
the
beast
was
taken
,
and
with
him
that
false
Prophet
,
Apocal.
cap.
19.20
.
that
wrought
miracles
before
him
,
whereby
he
deceiued
them
that
receiued
the
beasts
marke
.
Now
what
is
to
bee
vnderstood
by
powers
,
signes
and
wonders
,
I
will
cite
the
words
of
Ioannes
Vignerius
,
Institut.
Christ
.
cap.
9.
§.
2.
vers.
3.
Hebr.
2.
Matth.
24.24
.
who
saith
:
That
miracles
in
the
sacred
Scriptures
are
tearmed
,
powers
,
signes
,
wonders
,
and
portentes
:
for
Hebrewes
the
second
,
it
is
said
,
God
witnessing
in
signes
,
and
portents
,
and
diuers
powers
;
and
Matthew
the
foure
and
twentieth
,
they
are
called
prodigies
,
which
differ
thus
;
in
that
because
they
exceed
the
facultie
of
nature
,
they
are
termed
powers
:
but
in
that
they
are
ordained
to
the
manifestation
of
grace
,
they
are
called
signes
;
and
for
their
excellencie
they
are
termed
wonders
and
prodigies
,
as
it
were
shewing
things
far
off
.
So
that
putting
all
these
places
together
,
I
could
not
conclude
otherwise
then
vnlesse
I
would
beleeue
these
false
Prophets
,
vnlesse
I
were
willing
to
be
an
Entertenido
to
the
son
of
Perdition
;
and
bee
deluded
most
notoriously
by
lying
wonders
;
vnlesse
I
would
be
a
perpetuall
consort
vnto
the
frogs
vamped
forth
of
the
Dragons
mouth
;
vnlesse
I
would
bee
wilfully
deceiued
,
as
one
that
had
receiued
the
beasts
marke
;
then
to
shake
hands
with
the
present
Church
of
Rome
,
boasting
so
much
in
her
miraculous
powers
,
signes
,
wonders
,
and
prodigies
;
for
in
the
reformed
Churches
,
I
find
no
such
illusions
pretended
,
nor
the
least
danger
thereof
,
nor
any
where
else
but
in
the
present
Romane
Church
.
5
By
which
obseruation
,
Miracles
not
to
be
expected
in
the
latter
times
.
I
was
the
rather
induced
to
this
conclusion
,
for
that
I
finde
diuers
inclining
to
thinke
it
too
much
curiositie
now
that
the
faith
is
planted
,
and
after
so
long
continuance
,
to
seeke
it
out
by
more
miracles
.
Therefore
first
I
will
set
downe
the
Doctrine
of
an
old
Dominican
Friar
,
distinguishing
the
times
of
doing
miracles
,
whose
words
are
these
:
The
Church
hath
a
three-fold
state
viz.
Iacob
.
de
Vorag
.
de
sanctis
in
die
ascensio
,
ser.
6.
The
Primitiue
,
the
moderne
,
and
the
last
.
In
the
Primitiue
state
,
miracles
were
wrought
often
,
but
now
seldom
;
and
in
the
last
state
,
that
is
,
of
Antichrist
,
they
shall
be
done
most
seldome
.
In
the
Primitiue
state
they
were
done
often
,
because
according
to
Saint
Chrysostome
,
the
ancient
miraracles
haue
admiration
,
profit
and
necessitie
:
Therefore
then
according
to
Saint
Chrysostome
,
miracles
were
done
,
as
well
for
admiration
,
because
men
being
then
accustomed
to
their
senses
,
were
therefore
to
be
lifted
vp
;
as
for
profit
,
because
then
many
were
infirme
and
oppressed
of
diuels
;
and
for
necessitie
,
because
they
were
infidels
and
wrapped
vp
in
errors
.
But
in
the
moderne
state
they
are
seldome
done
,
because
necessitie
requireth
them
not
,
men
being
now
beleeuers
;
yet
sometimes
they
are
wrought
,
because
profit
and
vtilitie
exalteth
them
,
for
that
sometimes
men
are
found
weake
,
and
to
stand
in
need
of
them
.
And
why
miracles
are
not
done
now
so
frequently
,
as
they
were
in
the
Primitiue
Church
,
there
is
a
threefold
reason
;
one
is
for
the
strength
of
faith
;
because
now
the
Church
is
strengthened
and
established
in
faith
.
This
reason
Bernard
assigneth
,
putting
an
example
of
the
plant
,
into
which
we
power
water
,
till
we
see
it
fastened
in
the
earth
;
secondly
,
for
the
profitable
example
of
the
world
,
De
ciuit
.
Dei
lib.
22.
This
reason
Augustine
assigneth
,
saying
,
whosoeuer
requireth
yet
wonders
that
he
may
beleeue
,
he
is
a
great
wonder
himself
,
who
beleeueth
not
when
the
world
beleeueth
;
Thirdly
,
for
the
greater
merit
of
faith
;
because
,
according
to
Saint
Gregory
,
faith
hath
no
merit
,
where
humane
reason
prouoketh
it
:
but
in
the
end
they
shall
bee
wrought
but
seldome
,
for
three
reasons
,
that
Isidorus
teacheth
;
either
that
the
hand
of
the
persecutors
may
become
more
bould
,
or
that
the
patience
of
the
Saints
may
be
the
more
proued
;
or
that
the
lightnes
may
be
the
more
shewed
of
those
which
shall
fall
.
Who
speaking
heere
of
the
miracles
of
Saints
in
these
three
states
of
time
,
sheweth
they
shall
be
scanty
in
the
middle
ages
after
Christ
,
and
very
raw
in
the
last
ages
;
which
if
it
be
true
,
what
can
I
do
but
suspect
the
pretended
miracles
of
the
Church
of
Rome
,
which
swarmeth
with
so
many
bookes
replenished
with
their
narrations
,
in
such
strange
and
vnheard
manner
as
there
were
neuer
the
like
?
and
therefore
they
easilie
seeme
to
surmount
all
beliefe
,
and
I
may
more
largely
presse
those
words
against
those
of
the
Church
of
Rome
which
this
Authour
pointeth
at
,
saying
to
all
her
followers
out
of
Saint
Augustine
;
De
ciuit
.
Dei
lib.
22.
Why
,
say
they
,
are
not
the
miracles
now
done
,
which
you
doe
preach
to
haue
beene
done
?
I
might
say
that
before
the
world
did
beleeue
,
they
were
necessrie
to
this
end
that
the
world
might
beleeue
,
but
whosoeuer
doth
enquire
after
wonders
,
that
hee
may
beleeue
,
hee
himselfe
is
a
great
wonderment
,
who
beleeueth
not
now
the
world
doth
beleeue
.
By
which
words
I
obserue
a
necessitie
why
men
should
look
for
miracles
in
the
Primitiue
Church
,
but
none
why
wee
should
expect
them
now
;
but
rather
why
wee
should
feare
to
bee
deceiued
by
beleeiuing
false
ones
for
true
ones
;
and
therefore
Saint
Augustine
giueth
another
stronger
reason
to
hold
him
in
the
Church
,
than
the
continuance
of
miracles
,
saying
:
Contra
Epi.
fundamenti
.
The
consent
of
people
and
nations
doth
holde
me
:
there
doth
hold
mee
an
authoritie
which
was
begunne
with
miracles
,
nourished
by
hope
,
encreased
by
charitie
,
confirmed
by
antiquitie
;
by
which
I
obserue
though
hee
shew
the
authoritie
of
that
sacred
doctrine
confirmed
in
the
beginning
by
miracles
,
as
a
menes
to
hold
him
,
yet
hee
speaketh
of
no
continuance
of
them
,
but
leaueth
confirmation
to
the
authoritie
of
sacred
doctrine
it selfe
,
which
must
bee
the
strongest
hold
of
the
Churches
claime
.
De
vera
relig.
cap.
25.
Saint
AuguStine
also
in
another
place
saith
:
Since
the
Catholike
Church
is
diffused
through
the
whole
world
,
and
grounded
,
neither
are
these
miraculous
things
permitted
to
endure
vntill
our
times
,
lest
the
mind
should
alwayes
seeke
visible
things
,
and
by
the
custome
of
them
man-kind
should
waxe
cold
,
at
the
new
appearance
whereof
it
was
all
on
fire
.
Mor.
lib.
27.11
.
And
Saint
Gregorie
saith
most
plainely
:
What
maruaile
is
it
if
the
faith
being
propagated
,
miracles
be
not
oft
done
,
since
euen
the
very
Apostles
in
many
which
were
alreadie
faithfull
,
did
not
doe
them
?
Neither
is
Isidorus
any
whit
discordant
from
Saint
Augustine
aboue
recited
,
who
seemeth
to
insinuate
as
much
in
these
words
;
Miracles
are
a
signe
,
Isidor
.
lib.
1.
de
summo
bono
.
not
necessarie
for
the
faithfull
,
who
now
haue
beleeued
,
but
to
the
vnfaithfull
,
that
they
may
bee
conuerted
;
for
Paul
for
the
infidelitie
of
not
beleeuers
,
cureth
the
father
of
Publius
by
miracles
from
the
infirmitie
of
an
ague
:
but
sicke
Timothie
,
who
was
a
faithfull
,
not
by
prayer
,
but
medicinally
;
that
thou
mayest
know
miracles
to
be
done
,
not
for
the
vnfaithfull
,
but
for
the
faithfull
.
So
I
find
Didacus
de
la
Vega
not
to
swarue
much
from
this
doctrine
;
Conc.
quadrag
.
feria
4.
post
primam
dominicam
quadrag
.
Matth.
12.
vers.
39.
who
vpon
these
words
,
Generatio
male
&
adultera
signum
quaerit
,
&
signum
non
dabitur
ei
,
nisi
signum
Ionae
Prophetae
;
An
euill
and
adulterous
generation
seeketh
a
signe
,
but
no
signe
shall
be
giuen
vnto
it
,
saue
the
signe
of
the
Prophet
Ionas
;
saith
,
The
Scribes
and
Pharisies
approach
vnto
Christ
,
to
require
signes
and
wonders
from
heauen
,
by
the
which
hee
should
shew
himselfe
the
true
Messias
promised
in
the
Law
:
whome
hee
reprehendeth
with
sharpe
wordes
,
and
confoundeth
them
,
calling
them
an
euill
and
adulterous
generation
:
and
their
demaund
required
no
milder
wordes
,
but
was
worthie
of
such
an
answere
.
For
the
comming
of
the
Sonne
of
God
into
the
world
was
not
so
hidden
,
but
that
it
was
preuented
many
ages
before
,
and
announced
by
the
heauenly
Oracles
of
the
Prophets
.
Whereupon
I
obserued
,
that
if
the
Scribes
and
Pharsies
were
reprehended
so
seuerely
for
requiring
signes
from
heauen
,
because
they
had
Christ
foretold
by
the
Prophets
;
then
could
I
not
but
assure
my selfe
that
the
followers
of
the
Church
of
Rome
are
worthie
of
as
great
a
reprehension
euen
of
the
same
nature
of
adulterous
generation
,
that
after
the
faith
so
long
planted
and
begunne
with
miracles
,
and
confirmed
by
antiquitie
,
boast
so
much
on
their
owne
miracles
,
and
strange
wonders
.
Doctor
Stapleton
vpon
these
words
of
Christ
:
Iob.
4.
Prompt
mor.
Dom.
20.
post
Pent.
soco
5.
Nisi
signa
&
prodigia
viderit
is
not
creditis
:
Vnlesse
you
see
signes
and
wonders
,
you
beleeue
not
:
hath
these
words
worthie
of
note
and
obseruation
.
The
ruler
is
checked
,
because
that
being
brought
vp
amongst
the
Iewes
,
and
instructed
in
the
Law
,
hee
would
not
beleeue
by
the
authoritie
of
the
Scriptures
,
but
by
signes
,
but
expect
the
extreame
daunger
of
his
Sonne
,
that
hee
might
see
a
signe
.
This
was
an
incredultie
almost
common
to
all
the
Iewes
,
which
in
another
place
Christ
taxeth
most
sharpely
,
for
certaine
of
the
Scribes
and
Pharisies
comming
vnto
him
,
and
saying
;
Master
,
wee
will
see
a
signe
of
thee
,
Matth.
12.
answering
,
hee
said
vnto
them
;
Matth.
16.
a
wicked
and
adulterous
generation
asketh
a
signe
.
Which
words
againe
hee
answered
at
another
time
,
when
the
Sadduces
empted
him
in
like
manner
;
and
calleth
them
a
wicked
and
an
adulterous
generation
,
which
seeketh
signes
:
because
they
did
euill
in
tempting
God
;
and
such
an
euill
was
this
,
that
they
shewed
their
soules
not
to
bee
the
true
spouses
of
God
by
faith
,
but
adulterous
friends
of
transitorie
things
.
For
euen
as
a
wife
which
truely
loueth
her
husband
,
desireth
not
to
see
any
extraordinarie
signes
of
her
husbands
loue
towards
her
,
as
that
her
husband
should
as
it
were
cast
himselfe
into
the
fire
or
water
for
his
wiues
sake
;
but
resteth
contented
with
that
true
internall
loue
,
which
hee
carrieth
her
,
and
the
common
externall
signes
of
a
husbands
loue
towards
her
:
So
the
faithfull
soule
,
which
by
faith
and
charitie
is
espoused
vnto
her
God
,
if
shee
bee
such
a
one
,
doth
see
so
many
signes
in
her selfe
,
the
loue
of
God
so
vehement
and
sincere
,
so
many
embracings
of
Gods
loue
towards
her
,
so
many
and
frequent
sweetnesses
from
aboue
,
so
many
daily
graces
,
fauours
and
benefits
,
lastly
,
that
peace
of
her
God
which
passeth
all
vnderstanding
,
that
to
seeke
other
signes
for
confirmation
of
her
faith
in
God
,
or
the
charitie
of
God
towards
her
,
she
esteemeth
it
not
onely
idle
,
but
also
most
impious
.
For
as
it
is
an
argument
of
chast
loue
to
cleaue
only
to
God
;
so
is
it
the
signe
of
an
adulterous
soule
in
slipperie
things
to
seeke
externall
signes
.
Further
,
as
the
ancient
Iewes
were
contented
with
the
signes
of
their
Elders
done
in
the
desert
,
in
the
red
sea
,
on
mount
Sina
,
Deut.
32.
in
the
passage
of
Iordan
,
according
to
that
;
Interroga
patres
tuos
,
&
dicent
tibi
;
Aske
thy
Fathers
and
they
will
tell
thee
:
So
the
Iewes
when
Christ
teacheth
,
and
all
Christians
at
this
day
,
must
be
contented
with
the
old
signes
,
either
typically
done
before
Christs
comming
,
of
which
it
was
not
fit
the
Iewes
should
be
ignorant
,
and
chiefely
the
Scribes
and
Pharisies
,
and
the
Princes
of
the
people
,
amongst
which
this
Ruler
seemeth
to
be
one
,
or
performed
by
Christ
himselfe
,
which
are
sufficient
for
our
faith
.
Therefore
all
this
curiositie
,
and
shew
of
incredulitie
,
and
fornication
from
God
,
is
worthily
taxed
by
Christ
,
either
in
this
Ruler
,
or
in
the
standers
by
,
or
in
both
,
whose
hearts
he
saw
.
By
which
Lobserued
how
worthie
of
reprehension
of
the
Church
of
Rome
is
,
which
,
for
confirmation
of
her
doctrine
,
euen
vntill
his
day
standeth
still
vpon
miracles
as
great
,
and
more
in
number
then
euer
before
;
well
she
may
be
termed
wicked
and
adulterous
herein
,
if
when
I
consider
what
strange
,
yea
and
often
ridiculous
miracles
she
pretendeth
,
not
only
to
iustifie
falsehood
,
sinne
,
and
impietie
;
but
also
by
them
,
to
commend
the
actors
of
them
before
all
ancient
Saints
.
6
Whereof
I
will
now
gentle
Reader
giue
thee
a
taste
by
some
few
presidents
happened
in
these
latter
ages
of
the
world
,
Examples
of
false
miracles
in
the
Church
of
Rome
.
as
the
bookes
and
publike
writings
of
the
Church
of
Rome
haue
left
recorded
to
the
world
;
which
as
they
moued
me
to
see
mine
owne
former
ouer-credulous
spirit
;
so
haue
they
not
strengthned
me
in
the
true
faith
,
wherunto
through
Gods
exceeding
great
mercy
I
am
now
arriued
.
And
first
for
the
iustification
of
Garnets
innocencie
in
the
busines
of
the
Powder
Treason
:
what
a
ridiculous
inuention
is
published
,
and
hath
bin
preached
to
the
world
by
Costerus
the
Iesuite
in
Bruxells
,
vpon
the
report
but
of
a
bare
Letter
from
England
some
few
yeres
since
,
when
I
liued
in
Louaine
,
of
a
certaine
prodigious
straw
,
in
which
a
little
bloud
hath
made
such
a
liuely
resemblance
of
his
face
,
that
as
it
is
by
his
fauorers
reported
(
and
with
mine
owne
eares
I
haue
heard
it
)
it
is
one
of
the
most
stupendious
miracles
shewing
Gods
loue
to
their
societie
that
euer
hapned
;
&
therfore
since
,
that
time
one
M.
Iohn
Wilson
the
Author
,
as
is
saide
,
of
the
English
Martirologe
,
assuming
vnto
himselfe
Papall
Iurisdiction
,
hath
canonized
him
for
a
Saint
in
heauen
;
who
was
put
to
death
for
concealement
of
treason
against
his
King
and
Countrey
,
whilest
hee
liued
vpon
earth
;
Indeed
I
must
needes
confesse
it
a
stupendious
worke
,
which
since
the
first
appearance
thereof
in
print
,
hath
assumed
not
onely
one
,
but
diuerse
shapes
;
for
first
at
Louaine
I
saw
it
drawn
with
three
horns
of
haire
vpon
his
head
ouer
his
forehead
,
so
that
it
appeared
more
like
a
monster
than
a
man
;
I
saw
him
at
Antwerpe
after
that
drawne
without
those
hornes
;
yet
a
starre
shining
in
the
middest
of
his
forehead
,
in
great
glorie
:
of
which
kind
I
saw
many
pictures
in
paper
tendred
by
a
Iesuitesse
woman
,
as
she
seemed
by
her
habite
and
carriage
,
to
bee
sold
as
the
chiefe
pictures
then
in
request
;
since
that
time
here
in
England
I
haue
seene
a
Latine
booke
,
in
which
another
miracle
(
as
it
should
seeme
)
hath
beene
added
vnto
it
,
representing
two
Seraphines
vnder
his
beard
,
as
it
were
,
holding
vp
his
chinne
,
that
men
might
the
better
beholde
his
glorie
.
But
besides
all
these
transformations
,
one
thing
is
most
remarkable
,
which
I
haue
heard
reported
by
diuers
,
that
is
,
some
can
see
this
goodly
Image
at
the
first
looking
on
it
;
others
canno
see
it
,
till
one
of
a
better
sight
oint
where
it
is
,
and
others
can
not
behold
the
glorie
thereof
at
all
;
I
haue
spoken
with
some
of
those
three
kindes
of
beholders
,
who
according
to
the
measure
of
their
eie
sight
,
haue
tolde
mee
as
much
;
besides
,
at
the
first
,
the
picture
of
this
miracle
was
very
small
,
but
now
it
is
greater
,
and
perhappes
it
will
carry
yet
a
greater
shape
,
and
be
the
mother
of
miracles
,
increasing
to
the
end
of
the
world
,
and
so
surpasse
all
the
miracles
done
in
Christs
time
,
which
were
not
permanent
,
but
transitory
;
about
which
if
a
man
should
aske
the
Author
of
Pruritanus
that
monstrous
and
athisticall
libell
,
how
so
strange
a
miracle
could
be
done
,
he
would
soone
no
doubt
answer
you
according
to
his
sacrilegious
manner
of
applying
the
sacred
Scriptures
with
the
Diuell
:
quia
scriptum
est
:
&
maiora
hijs
facietis
.
Which
words
Saint
Augustine
expoundeth
of
the
conuersions
of
sinners
by
the
ministery
of
Preachers
,
because
the
conuersion
of
sinners
is
the
greatest
worke
of
God
.
Now
(
beloued
Reader
)
how
could
I
with
any
reason
giue
credite
to
this
miracle
,
)
howsoeuer
at
the
first
report
I
was
ouer-credulous
,
when
I
obserued
the
maner
how
it
was
carried
:
and
if
such
reuerend
Fathers
of
the
christian
world
,
will
stand
in
defence
of
it
,
and
beknaue
better
men
than
themselues
,
without
regard
to
the
magistracie
,
as
I
heard
one
principal
Father
do
in
Bruxels
in
great
choler
&
indignation
against
those
that
should
gainsay
it
:
I
may
(
beloued
)
wel
call
in
doubt
,
&
enter
into
a
iealous
suspition
of
many
other
strange
miracles
,
deuised
for
the
maintenance
of
vntruth
&
falshoode
by
others
of
the
Roman
Church
.
Secondly
,
I
remember
an
other
strange
miracle
,
had
it
not
proued
false
,
for
the
great
credit
of
the
Iesuites
,
and
their
holysocietie
in
Persia
.
Not
long
before
the
discouery
of
the
Powder
treason
,
ther
was
dispersed
by
them
among
some
of
their
Catholike
friends
here
in
England
a
litle
Pamphlet
in
the
French
tongue
,
reporting
the
miraculous
conuersion
of
the
King
of
Persia
,
The
miracle
of
Persia
.
by
one
Campion
a
Iesuit
and
Englishman
,
that
dispossessed
one
which
had
a
diuell
,
who
commanded
the
diuell
at
his
departure
out
of
the
body
,
to
giue
a
signe
therof
,
by
striking
downe
the
top
of
a
steeple
;
whereupon
followed
the
Kings
conuersion
,
with
many
of
the
nobilitie
to
the
Roman
faith
,
with
liberty
to
preach
it
publikely
,
and
to
build
vp
Churches
and
monasteries
throughout
all
his
Dominions
.
Which
of
many
here
in
England
was
beleeued
to
be
true
,
especially
by
a
friend
of
mine
,
vnto
whom
that
Pamphlet
was
sent
,
who
requested
me
to
say
masse
in
thankesiguing
to
GOD
for
so
great
a
benefit
;
but
in
the
end
,
that
Iesuit
who
sent
the
Pamphlet
,
gaue
out
,
that
it
was
but
a
thing
,
deuised
by
French
Hugonets
,
to
disgrace
their
societie
.
What
strange
deuises
are
these
?
What
hatefull
illusions
wherewith
honest
sincere
soules
are
made
gulls
,
through
deceitfulnes
and
diuelish
policies
,
vsing
all
things
for
nothing
but
their
owne
ends
;
I
can
not
but
now
smile
at
my selfe
,
to
remember
the
plaine
sinceritie
of
my
heart
,
in
beleeuing
this
prettie
inuention
,
and
with
how
thankefull
a
minde
I
offered
vp
the
sacrifice
of
the
Masse
,
with
a
tacite
and
silent
wish
,
that
God
by
the
like
meanes
would
procure
the
conuersion
of
England
.
7
Thirdly
,
Other
pretended
miracles
in
the
Church
of
Rome
.
I
will
not
omit
here
to
call
to
mnind
two
strange
miracles
,
inuented
to
the
honour
of
S.
Francis
,
that
people
might
be
the
more
excited
to
pray
to
him
before
all
others
;
The
first
I
heard
preached
at
S.
Iames
Church
in
Antwerpe
in
the
Lent
time
,
some
fiue
yeres
since
,
by
a
Capuchine
Friar
,
and
affirmed
to
be
such
an
euident
truth
,
that
no
iust
exceptions
might
be
entertaind
against
it
,
before
a
great
assemblie
and
confluence
of
people
,
Of
one
that
roasted
her
childe
.
with
many
particular
circumstances
of
place
and
persons
,
which
made
it
carrie
the
more
likeliehood
of
truth
with
it
;
and
since
that
time
,
I
know
where
it
hath
been
related
by
the
Prouinciall
of
the
Franciscans
here
in
England
.
The
storie
in
briefe
is
this
in
effect
.
A
certaine
Gentlewoman
there
was
in
a
towne
in
Sicilie
,
some
few
yeeres
since
,
that
longing
much
to
taste
of
the
flesh
of
her
owne
child
,
and
yielding
foolishly
by
the
diuells
suggestions
to
satisfie
her
desire
,
when
her
husband
was
from
home
,
killed
her
childe
,
and
cut
him
into
quarters
;
putting
one
part
on
the
spit
,
to
eate
of
it
,
and
hanging
the
other
parts
vpon
hookes
b
in
the
kitchin
;
at
length
the
husband
came
home
&
wondred
to
see
what
a
strange
piece
of
flesh
was
on
the
spit
,
asked
his
maid
what
it
was
,
who
replying
,
that
it
was
a
part
of
his
child
,
which
his
wife
had
killd
;
he
forthwith
in
a
great
rage
went
vnto
her
,
&
threatned
to
kil
her
;
whereat
she
being
both
sory
for
her
sonne
,
and
afraide
of
her
husband
,
falling
vpon
her
knees
,
intreated
him
for
Gods
sake
,
and
the
honor
of
S.
Francis
,
that
at
least
,
if
she
must
needs
die
,
he
would
giue
her
leaue
to
repent
her
sinne
,
and
to
say
her
prayers
,
commending
her
soule
into
Gods
hands
,
and
then
to
doe
his
pleasure
;
which
hee
graunted
:
and
shee
praying
very
earnestly
to
S.
Francis
,
to
whom
she
was
much
deuoted
,
at
length
,
ending
her
prayers
,
desired
him
to
goe
with
her
into
the
kitchin
,
and
if
he
sawe
not
his
child
aliue
,
then
to
execute
his
pleasure
.
O
horrible
and
vnheard
miracle
,
or
rather
mendacium
!
She
tooke
the
parts
of
the
child
,
aswell
that
on
the
spit
,
which
was
more
than
halfe
roasted
,
as
the
rest
,
&
put
them
together
vpon
the
table
,
and
by
the
merits
of
S.
Francis
,
they
all
ioyned
togehter
,
the
child
reuiued
,
&
came
to
the
same
state
as
before
;
so
she
obtained
againe
her
husbands
loue
,
and
be
beheld
againe
his
dead
childe
:
S.
Francis
merits
hereby
exalted
,
and
therefore
the
conclusion
must
needs
be
vnhappy
,
that
man
that
wil
not
pray
to
S.
Francis
.
Gentle
reader
,
if
you
haue
more
faith
than
I
,
you
may
beleeue
this
miracle
,
if
you
be
piously
affected
,
you
cannot
(
as
the
Franciscan
saith
)
but
beleeue
it
,
and
wholy
offer
vp
all
your
prayers
to
holiest
S.
Francis
,
the
chiefest
Saint
in
heauen
.
8
But
if
you
cannot
giue
credit
to
the
former
,
In
mag.
spec.
exemp.
ex
chronic
.
minor
.
Gallico
.
lib
2
ca.
39
&
Latin
.
lib.
10.
cap.
29.
&
Bartholo
de
Pisis
li●●
.
part.
2.
conformit
.
fructu
10.
I
pray
you
consider
the
next
,
which
,
at
least
for
morriment
sake
,
can
not
but
win
beliefe
.
In
the
time
that
S.
Francis
dwelled
in
the
citty
of
Engubi
,
there
was
within
the
territory
of
the
same
city
,
a
certaine
terrible
wolfe
,
of
mighty
bignes
in
body
,
&
most
fierce
in
the
rage
of
his
hunger
,
that
did
not
only
deuoure
beasts
,
but
also
men
and
women
,
insomuch
that
hee
kept
the
citisens
in
such
fear
,
that
when
they
went
forth
of
the
Cittie
,
they
went
out
armed
as
if
they
had
gone
to
the
warres
,
How
Saint
Francis
tamed
a
wolfe
.
and
hardly
could
they
so
scape
from
being
sorely
bitten
with
his
sharpe
teeth
,
if
they
chaunced
to
meet
him
,
so
that
scarce
durst
any
goe
alone
out
of
the
Cittie
gates
for
feare
of
meeting
him
.
But
God
determining
to
make
manifest
vnto
the
same
Citizens
the
holinesse
of
Saint
Francis
,
when
vpon
a
time
hee
was
in
the
same
Cittie
,
mooued
the
Saint
with
a
charitable
compassion
of
their
miserie
and
vexation
to
afford
them
helpe
.
Whereuppon
hee
purposed
to
goe
and
meete
the
Wolfe
,
vnto
whome
the
Cittizens
saide
;
Take
heede
father
Francis
,
goe
not
out
of
the
Cittie
,
for
if
you
doe
,
the
woolfe
which
bath
deuoured
many
,
will
also
deuoure
you
.
But
Saint
Francis
not
dismayed
with
their
wordes
,
but
hoping
confidently
in
Christs
assistance
,
who
commaundeth
the
spirites
of
all
flesh
;
went
foorth
of
the
Cittie
with
his
companion
,
not
with
buckler
or
helmet
,
but
armed
and
defended
with
the
signe
of
the
holie
Crosse
.
Thus
the
holie
father
beeing
confidently
out
of
the
Towne
,
and
manie
looking
on
from
such
places
as
they
had
climbed
vp
to
expect
the
euent
;
the
terrible
woolfe
eftsoones
with
open
mouth
ranne
to
Saint
Frauncis
and
his
companion
,
against
whose
furie
the
good
Father
opposed
the
signe
of
the
Crosse
,
and
so
through
Gods
power
,
kept
backe
the
woolfe
both
from
himselfe
and
his
companion
,
stopped
his
course
,
and
shutte
his
mouth
,
and
further
saide
vnto
him
;
Come
hither
brother
woolfe
,
and
in
the
behalfe
of
Christ
Iesus
I
commaund
thee
,
neyther
to
hurt
mee
,
nor
anie
other
.
Whereupon
foorthwith
inclining
his
head
vpon
the
ground
,
hee
prostrated
himselfe
at
the
feete
of
the
holie
Saint
,
as
gently
as
a
Lambe
.
To
whom
thus
prostrate
,
Saint
Frauncis
said
:
Brother
woolfe
,
thou
doest
much
hurt
in
these
partes
,
and
hast
committed
manie
horrible
and
grieuous
crimes
,
destroying
the
good
creatures
of
God
without
all
pittie
or
mercie
,
and
thou
doest
not
onelie
destroy
vnreasonable
Creatures
,
but
which
is
a
meere
madnesse
in
thee
,
thou
doest
deuoure
men
who
are
created
to
the
similitude
&
likenesse
of
God
;
therefore
thou
art
worthy
to
die
a
most
violent
death
like
a
most
notorious
Theefe
and
Murderer
,
for
the
which
,
all
doe
iustly
exclaime
and
murmure
against
thee
,
and
the
whole
Citie
is
thy
Enemie
.
But
Brother
Wolfe
I
will
make
a
peace
betweene
you
and
them
,
vpon
condition
thou
hurt
them
no
more
,
and
they
also
shall
,
forgiuing
thee
all
offences
,
not
hurt
or
prosecute
thee
,
neither
shall
dogs
barke
at
thee
.
Which
the
Wolfe
seemed
kindly
to
accept
by
the
gestures
of
his
taile
,
eares
,
body
,
and
inclination
of
his
head
:
Vnto
whom
S.
Francis
againe
replied
.
Brother
Wolfe
,
since
it
pleaseth
thee
to
make
this
peace
,
I
promise
thee
I
will
procure
that
thy
expences
and
necessarie
victualls
shall
daily
be
giuen
thee
by
the
Citizens
,
so
that
hereafter
thou
shalt
neuer
bee
hungrie
in
excesse
.
For
I
know
that
the
euill
thou
doest
proceedeth
from
the
furie
of
thy
hunger
.
But
brother
Wolfe
,
since
I
obtaine
thee
so
great
a
benefit
,
I
will
haue
thee
promise
mee
neuer
to
hurt
either
Man
or
Beast
:
doest
thou
promise
me
this
?
The
Wolfe
then
made
an
euident
signe
by
the
inclination
of
his
head
,
of
promising
to
performe
that
which
the
Saint
required
,
and
imposed
vpon
him
.
But
brother
Wolfe
then
said
S.
Francis
,
I
will
haue
thee
vpon
thy
credit
to
assure
me
,
by
giuing
mee
thy
faith
and
promise
,
A
good
iest
.
that
I
may
euidently
beleeue
what
thou
promisest
.
So
S.
Francis
holding
out
his
hand
for
assurance
of
his
promise
,
the
Wolfe
lifted
vp
his
right
fore-foot
,
and
very
softly
and
gently
alied
it
in
his
hand
,
so
engaging
his
credit
to
him
by
the
best
signe
he
could
;
then
againe
S.
Francis
said
,
Brother
Wolfe
I
command
thee
in
the
name
of
our
Lord
Iesus
Christ
,
now
presently
to
go
along
with
me
into
the
Citie
without
feare
of
hurt
,
to
conclude
this
peace
with
thee
and
the
Citie
:
whose
command
the
wolfe
obeied
,
and
accompanied
him
very
quietly
into
the
Citie
like
a
most
mild
Lamb
,
which
put
the
Citizens
,
that
saw
it
,
in
a
great
wonder
,
and
the
report
thereof
was
instantly
spred
ouer
all
the
Towne
,
and
all
Men
and
Women
,
yong
and
old
,
flocked
thither
where
S.
Francis
was
with
the
Wolfe
.
When
the
people
were
thus
gathered
together
S.
Francis
made
them
an
excellent
Sermon
,
telling
them
amongst
other
things
that
such
vexations
are
granted
by
God
for
the
sinnes
of
the
people
,
and
how
much
more
dangerous
was
the
consuming
flame
of
hell
,
which
shall
euerlastingly
deuoure
the
damned
,
than
the
madnesse
of
a
wolfe
,
which
can
but
deuoure
the
body
,
and
how
dreadfull
it
is
to
be
drowned
in
the
gulfe
of
hell
,
since
so
great
a
multitude
of
people
were
so
much
kept
in
feare
by
the
perill
of
one
litle
beast
.
Returne
,
returne
,
therefore
D.
B.
to
our
Lord
,
doe
worthy
penance
,
God
will
deliuer
you
from
the
present
danger
of
the
Wolfe
,
and
from
the
future
danger
of
hells
deuouring
fire
.
And
then
said
further
,
marke
me
well
beloued
,
my
brother
Wolfe
who
standeth
quietly
here
before
you
,
hath
promised
mee
,
and
hath
also
giuen
me
assurance
of
his
promise
vpon
his
credit
,
to
make
peace
with
you
,
and
neuer
to
hurt
you
in
any
thing
,
vpon
condition
that
you
shall
also
giue
your
promise
to
maintaine
him
;
&
I
for
my
Brother
Wolfe
will
be
suretie
,
that
he
shall
firmely
obserue
,
and
faithfully
keepe
this
couenant
of
peace
with
you
;
with
that
all
that
were
there
cried
out
aloud
,
promising
alwaies
to
cherish
and
feede
the
Wolfe
.
And
S.
Francis
in
the
presence
of
them
all
,
said
,
and
thou
brother
Wolfe
doest
thou
promise
to
hold
peace
with
them
,
and
that
thou
wilt
hurt
neither
Beast
nor
Person
of
theirs
?
then
the
Wolfe
made
shew
of
promising
to
keepe
peace
,
by
falling
vpon
his
knees
,
inclining
his
head
,
and
other
gestures
,
of
taile
,
and
eares
,
full
of
blandishment
;
Saint
Francis
then
said
:
But
brother
Wolfe
,
I
will
haue
thee
now
before
all
here
present
to
giue
me
assurance
of
thy
promise
,
as
thou
didst
without
the
gate
,
and
that
thou
wilt
keepe
this
peace
,
and
that
thou
wilt
not
offend
in
the
suretie
made
.
Then
the
Wolfe
lifting
vp
his
right
fore-foot
,
made
promise
in
the
hand
of
S.
Francis
his
suretie
,
in
the
sight
of
all
,
whereupon
there
was
such
admiration
and
ioy
of
all
,
as
well
for
the
deuotion
of
the
Saint
,
as
for
the
newnesse
of
the
miracle
,
as
also
for
the
peace
betweene
the
Wolfe
and
the
People
,
that
all
gaue
thankes
vnto
God
,
praising
Almightie
God
,
who
by
the
merits
of
his
Saint
had
deliuered
them
from
the
mouth
of
the
fierce
Beast
,
and
restored
them
quietnesse
and
safetie
from
so
fearefull
a
vexation
.
An
honest
Wolfe
.
Now
afterward
the
Wolfe
alwaies
kept
his
promise
,
and
conditions
ordained
by
Saint
Francis
,
and
liuing
in
the
Cittie
two
yeares
,
going
vp
and
downe
from
doore
to
doore
,
begging
his
foode
without
hurting
any
,
or
being
hurt
of
any
,
was
louingly
cherished
and
fedde
of
all
,
and
which
is
more
strange
,
there
neuer
did
Dogge
barke
at
him
.
At
length
the
Wolfe
died
,
and
the
Cittizens
were
very
sorrie
for
his
death
,
because
the
continuall
sight
and
presence
of
the
Wolfe
,
did
maruailously
renew
in
them
the
memorie
of
Saint
Francis
vertue
and
sanctitie
.
I
noted
this
Miracle
related
by
such
Authours
,
as
a
thing
not
only
ridiculous
to
any
iudicious
Hearer
thereof
,
but
as
also
most
erroneous
in
the
circumstances
;
as
namely
where
Saint
Francis
telleth
the
Wolfe
of
his
horrible
crimes
committed
,
against
Men
and
Beasts
;
and
telleth
him
further
that
because
hee
deuoured
men
created
to
Gods
similitude
,
and
that
therefore
bee
was
worthy
to
die
like
a
Theefe
,
and
Murderer
:
whereby
it
seemeth
hee
insinuates
that
a
bruit
beast
,
doing
that
which
is
naturall
vnto
him
,
committeth
sinne
,
which
can
not
bee
sinne
vnlesse
it
bee
voluntarie
;
and
that
this
humble
Wolfe
was
so
intelligent
,
as
that
hee
knew
man
to
be
created
to
Gods
similitude
and
likenesse
;
therefore
a
fit
miracle
for
Fooles
and
Children
.
9.
Yet
to
sport
you
more
,
Other
Miracles
like
the
former
.
Mat.
Paris
.
in
Hen.
3.
I
will
tell
you
yet
one
as
prettie
as
this
,
to
shew
the
power
of
this
Romane
Canonized
Saint
,
as
well
ouer
Birds
as
the
Wolfe
:
I
haue
read
that
Saint
Francis
when
his
Preaching
was
despised
by
the
Romanes
,
went
into
the
fields
,
and
there
charged
the
Crowes
and
Kites
,
and
Pies
,
to
listen
to
his
doctrine
,
which
they
did
for
halfe
a
day
without
any
noise
or
chatting
,
and
thus
hee
did
for
three
daies
together
.
A
man
could
not
well
say
of
these
humble
Auditours
,
Beati
qui
audiunt
verbum
Dei
,
&
custodiunt
illud
;
Blessed
are
they
that
heare
the
word
of
God
and
keepe
it
.
Neither
will
I
here
omit
an
other
miracle
wrought
vpon
one
Frier
Francis
,
a
follower
of
the
noblest
Saint
Francis
,
who
celebrating
Masse
found
a
Spider
in
the
Challice
,
Conformit
.
Sancti
Francis
.
got
into
the
bloud
of
his
Sauiour
,
and
did
not
take
him
out
,
but
dranke
it
vp
together
with
the
bloud
.
Who
afterwards
rubbing
his
shinne-bone
,
and
scratching
where
it
itched
,
that
Spider
came
whole
out
of
his
legge
,
and
did
him
no
hurt
.
O
most
ridiculous
miracle
!
what
could
be
the
end
of
it
?
was
it
because
hee
did
against
the
Rubicke
of
the
Masse
,
See
the
Missall
.
which
commandeth
the
Spider
to
be
burnt
?
or
might
not
that
Spider
bee
suffered
to
abide
aswell
in
the
body
of
so
holy
a
Frier
,
as
in
the
bloud
of
Christ
?
But
the
Church
of
Rome
is
full
of
like
miracles
.
Prettie
is
that
which
is
recorded
by
Gregorie
the
Great
,
as
the
Papists
say
,
who
writeth
that
when
Pope
Iohn
had
rode
on
the
horse
of
a
noble
woman
,
the
horse
would
not
any
more
endure
a
woman
vpon
his
back
,
no
not
his
old
Mistris
;
A
wise
horse
no
doubt
.
Now
when
I
considered
these
and
many
other
ridiculous
miracles
recorded
by
the
learned
of
that
Church
,
which
neither
confirme
any
truth
,
The
strange
example
of
the
Papisticall
Doctor
of
Paris
.
Catechishist
cap
10.
tit
4
part
.
2.
Fr.
Put.
in
vita
S.
Pr.
Ioan.
Nau.
vo
2
Ch.
2.
Gerio
.
37.
Laurent
.
Sur.
6.
Octob.
S.
Ant.
1.
part
.
tit.
5.
c.
2.
ff.
11.
but
only
tend
to
the
glorie
of
their
Saints
in
simple
mens
iudgements
,
I
could
not
but
much
lament
at
my
former
folly
in
being
too
credulous
vnto
them
.
Yet
one
I
can
not
but
relate
more
,
because
in
my
iudgement
it
rather
ouerthroweth
the
faith
of
Rome
,
than
establisheth
the
same
;
the
storie
is
this
and
not
bee
gaine-said
,
as
the
Papists
hold
,
by
any
,
so
authenticall
are
the
proofes
thereof
,
done
in
the
presence
of
many
witnesses
.
There
was
a
Doctor
in
Paris
much
renowned
and
famous
,
as
well
for
his
doctrine
as
for
his
good
exteriour
life
,
so
farre
forth
as
men
could
iudge
,
who
departed
this
world
,
without
the
administration
of
Sacraments
.
Anno
1086
And
whilest
the
Dirges
and
prayers
of
the
dead
were
singing
,
when
they
were
come
vnto
the
fourth
Lesson
,
which
began
Responde
mihi
,
Answere
me
:
the
deceased
man
,
who
lay
vpon
the
Hearse
,
lifted
vp
his
head
a
little
,
in
such
sort
,
that
euerie
one
there
present
might
see
him
,
and
with
a
horrible
and
fearefull
voice
he
cryed
out
aloud
,
Iusto
Dei
iudicio
accusatus
sum
,
I
am
accused
before
the
iust
iudgement
of
God
:
Which
wordes
hauing
spoken
,
hee
layed
himselfe
downe
againe
in
his
coffin
.
Whereat
all
the
assistants
admiring
,
determined
to
deferre
his
buriall
till
the
next
day
;
when
,
thinking
to
performe
the
exequies
,
they
came
againe
to
that
passage
afotesaid
of
the
office
of
the
dead
,
he
suddainely
rose
vp
againe
,
and
cryed
out
with
a
loud
voice
,
saying
,
Iusto
Dei
iudicio
iudicaetus
sum
,
that
is
to
say
,
I
am
iudged
by
the
iust
iudgement
of
God
.
Whereat
the
assistance
were
strucken
againe
into
a
great
admiration
,
and
much
more
astonished
than
before
,
to
beholde
so
dismall
and
hideous
a
spectacle
.
And
although
he
had
then
declared
himselfe
to
be
accused
and
iudged
by
the
iust
iudgement
of
God
,
yet
it
was
not
manifest
by
these
wordes
,
that
he
had
yet
receiued
sentence
of
damnation
,
insomuch
,
that
yet
it
ressed
for
them
to
interprete
and
hope
the
best
;
and
therefore
they
thought
it
good
to
deferre
his
buriall
till
the
third
day
.
Whereto
verie
early
the
next
morning
all
the
towne
flocked
together
,
being
desirous
to
know
the
euent
of
so
strange
,
rare
,
and
fearefull
a
iudgement
of
God
:
when
hauing
begun
againe
the
office
of
the
dead
,
and
comming
to
the
same
passage
aboue
specified
,
he
raysed
himselfe
vp
the
third
time
,
and
to
the
great
horror
of
all
the
standers
by
,
he
said
,
Iusto
Dei
iudicio
condemnatus
sum
;
that
is
,
I
am
condemned
by
the
iust
iudgement
of
God
:
Therefore
Parcite
funeribus
,
mihi
nil
prodesse
potestis
,
Heu
infoelicem
cur
me
genuere
parentes
,
Ah
miser
aeternos
vade
damnatus
ad
ignes
:
Which
verses
may
well
be
Englished
in
this
sense
,
O
spare
vaine
prayers
,
with
outward
shewes
of
peace
,
Your
Dirges
yeelds
no
comfort
to
my
soule
:
Aye
me
accurst
,
from
hope
of
ioyes
I
cease
,
Gods
iudgements
iust
doe
all
your
prayers
controule
.
Why
did
my
parents
euer
foster
me
,
A
damned
wretch
,
and
hell-hound
for
to
be
?
Ah
cursed
me
,
thus
to
prouoke
Gods
are
,
And
to
be
doom'de
to
euer
lasting
fire
.
Who
is
there
that
cannot
be
astonished
to
heare
,
that
a
personage
,
who
liuing
amongst
men
,
was
esteemed
for
a
holy
and
perfect
man
,
should
be
condemned
by
the
iust
iudgement
of
God
?
This
Doctor
,
by
the
common
suffrage
of
the
Church
,
being
found
vnworthie
of
Christian
buriall
,
was
interred
in
a
prophane
place
.
But
this
rare
miracle
occasioned
manie
to
correct
&
amend
their
liues
.
Whereat
Bruno
,
with
others
,
were
so
much
terrified
,
that
they
framed
a
more
strict
order
than
euer
was
before
,
tearmed
Carthusians
,
that
by
the
strictnesse
of
that
life
they
might
be
the
better
prepared
for
the
strict
iudgements
of
God
.
In
the
consideration
of
his
miracle
,
if
it
were
true
,
and
no
hypocriticall
cunning
vsed
therein
,
I
cannot
conceiue
,
but
that
it
makes
more
against
the
faith
of
Rome
than
for
it
;
of
which
profession
this
Doctor
,
whilest
he
liued
,
was
reputed
both
to
be
a
learned
and
holy
Saint
:
For
first
,
if
he
were
so
holy
and
learned
,
no
doubt
he
knew
what
belonged
to
preparation
for
his
death
:
and
therefore
howsoeuer
hee
might
bee
depriued
of
outward
meanes
,
or
helpe
of
the
Sacraments
,
yet
it
is
to
be
presumed
,
that
at
least
,
in
voto
Sacramenti
,
he
would
excite
himselfe
,
as
much
as
lay
in
him
,
to
be
penitent
for
his
sinnes
.
And
it
is
to
be
thought
his
Holinesse
would
not
permit
him
to
be
negligent
of
that
which
lay
in
his
power
to
performe
.
And
lastly
,
since
there
is
no
cause
registred
of
his
damnation
,
but
knowne
onely
to
God
,
he
being
both
a
professor
and
teacher
of
the
Romane
faith
,
it
may
as
well
be
presumed
(
so
farre
as
man
,
for
his
soules
benefit
,
may
enter
into
Gods
secrets
)
that
God
shewed
this
extraordinarie
iudgement
,
to
manifest
to
the
world
,
that
though
his
life
was
neuer
so
good
in
the
sight
of
the
world
,
or
his
learning
so
great
,
yet
where
true
faith
is
wanting
,
no
saluation
can
be
attained
,
and
that
therefore
the
Romane
faith
cannot
be
the
true
faith
.
This
is
the
fittest
collection
I
can
make
of
this
miracle
,
because
he
was
a
Doctor
professing
that
faith
of
Rome
,
and
liued
and
died
therein
.
11
But
now
I
will
relate
another
miracle
which
much
astonished
me
,
making
me
stagger
,
The
strange
deliuerie
of
Traianes
soule
out
of
hell
fabulous
and
most
vncertaine
.
and
was
neuer
able
to
finde
a
good
answere
for
it
,
which
was
the
strange
deliuerie
of
Traianes
soule
out
of
hell
by
Saint
Gregories
prayers
for
him
:
which
how
repugnant
it
is
to
the
verie
true
doctrine
of
the
Romane
Church
it selfe
,
is
cleare
by
that
which
is
read
in
the
Office
of
the
dead
,
viz.
Ex
inferno
nulla
est
redemptio
.
Now
it
is
to
be
noted
,
Lipeloo
in
vita
Gregor.
magn.
that
Lipeloo
recordeth
it
for
a
truth
,
and
so
it
hath
beene
recorded
alwayes
by
the
Church
of
Rome
;
and
yet
of
late
,
by
Baronius
and
Bellarmine
,
it
is
reputed
a
fabulous
narration
:
Whereupon
I
inferre
,
that
if
after
so
many
ages
recording
and
beleefe
,
it
proue
but
a
fabulous
thing
,
a
man
may
as
well
suspect
all
the
rest
that
seeme
of
the
like
nature
,
notwithstanding
hee
bee
learned
that
recordeth
them
.
What
erronious
doctrine
is
to
be
found
almost
in
the
Church
of
Rome
that
hath
not
many
miracles
for
the
confirmation
of
it
mongst
them
,
so
pleasant
to
reade
,
that
they
will
sooner
make
a
man
laugh
in
reading
them
,
than
giue
any
credit
at
all
to
them
.
So
in
confirmation
of
the
reall
and
substantiall
presence
of
Christs
bodie
in
the
Sacrament
,
there
is
a
pretie
tale
recorded
in
the
life
of
Saint
Anthonie
of
Padua
,
of
whom
it
is
recorded
;
S.
Anton.
in
sum
.
hist.
3.
p
tit
24.
c.
5.
ff.
2.
That
a
certaine
heretike
promising
to
be
of
his
religion
,
if
his
Mule
after
three
dayes
restraint
would
goe
and
worship
his
God
in
the
Eucharist
,
Tho.
Boz
li.
14.
de
sig.
eccles.
dei
,
cap.
3.
Laurent
.
Sur.
to
.
3.
The
tale
of
a
Mule
.
and
refuse
his
prouender
which
he
would
prouide
for
him
.
When
the
day
was
come
,
the
Mule
being
brought
forth
by
his
Master
,
and
the
Eucharist
by
Saint
Anthonie
,
hee
staying
himselfe
a
little
,
said
;
O
thou
brute
beast
,
in
the
name
and
power
of
thy
Creator
(
whom
I
vnworthie
wretch
doe
hold
truly
in
my
hands
)
I
charge
and
commaund
thee
,
that
forthwith
thou
come
humbled
before
him
,
and
doe
him
honour
and
reuerence
as
thou
canst
,
to
the
end
that
the
peruerse
obstinacie
of
heretikes
may
know
hereby
,
that
euerie
creature
is
subiect
vnto
him
,
whom
the
Priestly
dignitie
dayly
handleth
vpon
the
Altar
.
Which
speech
being
ended
,
the
hungrie
beast
forsooke
the
prouender
prouided
,
which
the
heretike
had
set
before
his
eyes
,
and
went
forthwith
vnto
the
Sacrament
,
kneeled
downe
before
it
,
and
humbled
downe
his
head
:
which
the
people
admiring
,
praysed
God
,
saying
;
We
haue
seene
this
day
maruellous
things
:
which
the
heretike
seeing
,
repenting
him
of
his
fault
,
abiured
his
heresie
,
and
embraced
the
true
Catholike
saith
.
No
lesse
remarkable
is
that
which
is
reported
of
a
certaine
Priest
that
doubted
of
the
presence
of
Christ
in
the
Sacrament
,
Ant.
d'Ance
Cat.
Hist.
l.
1.
c.
5.
tit.
8.
loan
.
Meff
.
in
hor.
Reg.
ser.
de
coen.
Domini
.
as
the
Church
of
Rome
teacheth
;
who
being
deuoted
much
to
the
virgine
Marie
,
prayed
often
vnto
her
,
to
bee
deliuered
from
this
doubt
:
Who
being
one
day
at
Masse
,
the
Hoast
,
before
the
saying
of
the
Pater
noster
,
was
gone
out
of
his
sight
;
whereof
as
hee
was
in
a
great
amazement
,
the
virgine
Marie
appeared
vnto
him
,
holding
her
sonne
Iesus
betwixt
her
armes
,
and
said
vnto
him
;
This
is
he
whom
I
brought
into
this
world
,
this
is
he
whom
you
haue
consecrated
,
this
is
he
whom
you
haue
held
,
and
touched
with
your
hands
,
and
shewed
to
the
people
to
be
adored
,
which
you
eate
and
drinke
in
the
Sacrament
:
behold
here
I
giue
you
my
Sonne
,
with
reuerence
and
deuotion
to
be
receiued
of
you
:
and
so
as
shee
presented
him
vnto
him
,
he
changed
at
that
instant
againe
into
the
forme
of
bread
,
whom
he
receiued
,
and
so
his
doubt
ceased
.
Here
you
see
(
courteous
Reader
)
strange
miracles
alledged
by
the
Papists
,
in
confirmation
of
their
doctrine
:
one
while
the
bread
is
vnseene
,
then
Christ
and
our
Ladie
,
and
then
againe
the
forme
of
bread
,
another
while
a
Mule
forsaking
his
prouender
,
to
adore
God
in
the
Sacrament
;
whether
these
be
not
such
signes
,
wonders
,
and
great
prodigies
as
may
seduce
the
elect
,
if
it
were
possible
,
I
leaue
to
the
holy
Ghost
,
to
informe
you
the
truth
,
saying
,
Nolite
eis
credere
,
beleeue
them
not
.
And
one
more
yet
I
will
relate
vnto
your
memorie
,
which
hath
beene
wrought
of
late
yeares
,
and
may
be
esteemed
for
a
notable
lie
.
Till
.
Bred.
7.
Col.
sac.
c.
7.
There
was
a
certaine
Caluinist
that
married
a
Catholike
woman
(
that
is
,
Papist
)
that
long
endeuoured
to
induce
her
to
heare
a
Caluinist
Minister
preach
.
The
wife
,
after
she
had
a
long
time
contradicted
him
,
was
at
last
constrained
to
goe
,
by
the
rigorous
speeches
and
threatnings
of
her
husband
;
yet
did
she
first
acquaint
her
ghostly
father
there
with
,
who
aduised
her
to
obey
the
commaundement
of
her
husband
,
and
to
goe
onely
once
to
the
said
Sermon
,
yet
with
condition
to
goe
first
to
Confession
and
to
the
Communion
.
The
woman
hauing
performed
the
aduise
of
her
ghostly
father
,
strengthned
with
the
Sacraments
,
went
to
the
Sermon
;
and
she
was
no
sooner
entred
,
but
the
Preacher
became
as
silent
and
mute
as
a
fish
,
yet
said
at
last
,
after
a
little
pause
,
Here
is
some
bodie
present
that
hath
eaten
of
the
bread
of
Papists
,
which
is
the
cause
that
I
will
now
giue
ouer
preaching
,
hoping
to
make
recompence
another
time
.
The
husband
who
was
present
,
seeing
the
Preacher
,
A
pretie
fiction
to
disgrace
Caluinists
.
by
Gods
permission
,
to
become
silent
,
and
disabled
to
prosecute
his
matter
,
for
the
presence
of
one
that
had
receiued
the
holy
Communion
;
who
being
returned
home
,
enquired
of
his
wife
,
whether
shee
had
not
receiued
the
Communion
that
morning
,
or
not
,
she
without
dissimulation
answering
yes
,
her
husband
suddainly
knew
,
that
this
doctrine
of
the
Caluinists
was
false
and
accursed
,
in
that
being
placed
with
the
light
of
the
Sacraments
of
the
Catholike
Church
,
it
withered
so
,
and
came
to
nought
:
whereupon
presently
he
made
a
good
fire
,
burned
all
his
bookes
to
pouder
and
ashes
,
and
became
himselfe
a
child
of
the
Catholike
Church
.
In
which
miracle
first
I
obserue
,
that
the
ghostly
father
of
this
woman
gaue
her
leaue
,
for
obedience
to
her
husband
,
to
go
to
the
Church
of
Caluinists
;
which
,
how
it
can
hang
with
the
doctrine
of
Paule
the
fifths
Breue
,
who
sheweth
it
vnlawfull
for
English
Catholikes
to
goe
to
the
Churches
of
Heretikes
,
viz.
of
all
Caluinists
and
Protestants
,
that
are
so
in
his
iudgement
,
vnlesse
it
be
said
,
that
the
Church
of
Rome
holds
one
doctrine
of
faith
lawfull
at
one
time
,
that
is
not
lawfull
at
another
time
,
I
should
be
glad
to
be
resolued
.
But
this
I
obserue
to
proceede
from
Gods
prouidence
,
that
the
inuentors
of
these
and
the
like
miracles
for
the
confirmation
of
their
doctrine
in
one
point
,
doth
often
in
some
circumstance
or
other
shew
such
ignorance
or
falsehood
that
discouereth
them
,
either
not
to
approue
the
matter
they
intend
,
or
else
runneth
into
some
other
error
lesse
tolerable
,
shewing
them
most
plainely
to
be
such
signes
and
wonders
as
Christ
giueth
a
Caueat
of
them
,
Not
to
be
beleeued
.
Many
other
miracles
I
might
here
insert
,
but
that
I
will
not
be
too
tedious
in
such
idle
tales
,
fitter
to
be
told
amongst
children
as
fables
,
than
to
any
men
of
more
ripe
iudgement
;
yet
are
they
amongst
the
Clergie
of
Rome
of
such
account
,
that
their
Sermonists
are
stuffed
with
them
;
as
may
be
obserued
in
Iacobus
de
Voragine
,
Iohannes
Meff
,
Bernard
de
Bust
.
Philippus
Dies
,
and
many
the
like
,
and
are
held
more
profitable
for
the
people
than
any
other
manner
of
doctrine
.
Yet
I
obserue
one
thing
by
reading
of
their
liues
of
Saints
,
that
many
miracles
which
were
authenticall
for
many
hundred
yeares
past
,
are
now
growne
to
be
Apocryphall
,
as
may
be
seene
by
comparing
the
auncient
liues
of
S.
George
,
S.
Katherine
the
Queene
,
and
others
,
with
them
,
as
they
are
of
late
yeares
corrected
and
written
by
Lipeloo
,
following
Baronius
and
other
writers
of
the
same
kind
.
12
Now
therefore
to
draw
neere
my
conclusion
:
My
conclusion
about
miracles
.
what
fruit
could
I
better
gather
,
vpon
the
due
obseruation
of
Christs
warning
vnto
the
world
,
Not
to
beleeue
such
miracles
,
than
that
the
Church
of
Rome
cannot
bee
the
true
Church
of
God
,
that
either
winketh
or
authoriseth
infinite
numbers
in
the
same
nature
as
these
are
of
,
which
I
haue
alreadie
recorded
out
of
her
owne
Writers
:
for
which
cause
,
I
could
not
but
abandon
her
Communion
,
and
flye
to
that
Church
,
which
like
a
faithfull
Spouse
resteth
contented
with
the
former
miracles
where
with
Christs
Church
was
begun
,
and
chiefely
relying
vpon
the
holy
Scriptures
,
and
the
auncient
doctrine
of
the
Primitiue
Church
.
Yet
is
not
my
opinion
in
this
point
of
miracles
so
to
bee
vnderstood
,
as
that
I
doe
thinke
no
true
miracles
at
all
shall
euer
be
done
in
the
declining
age
of
Gods
Church
;
but
I
would
haue
it
knowne
,
that
my
iudgement
is
,
that
none
are
to
be
beleeued
which
are
pretended
to
be
done
in
confirmation
of
new
doctrines
,
not
taught
in
the
Scriptures
,
not
knowne
to
the
auncient
Church
,
because
it
is
most
euident
,
that
Christ
hath
forbidden
all
beleefe
of
them
,
and
therefore
not
to
be
esteemed
of
otherwise
,
than
as
of
illusions
of
Sathan
,
wherewith
to
enchant
soules
,
and
to
make
them
beleeue
lyes
in
stead
of
truth
and
verities
.
Oh
what
a
miserie
is
it
to
see
how
many
simple
,
sincere
,
and
ouer-credulous
Christians
are
cousened
with
these
deceits
and
illusions
of
the
Diuell
,
and
the
true
markes
of
Antichrist
!
Let
me
therfore
entreat
thee
courteous
reader
to
remember
the
predictions
of
these
signes
and
wonders
aboue
mentioned
,
forespoken
of
by
Christ
,
S.
Paule
,
and
S.
Iohn
,
and
not
so
fondly
to
be
lead
blind-folded
to
the
eternall
destruction
of
thy
soule
by
too
much
credulitie
.
Be
not
like
the
Scribes
and
Pharisies
,
seeking
after
signes
from
heauen
for
the
faith
,
least
you
proue
one
of
those
that
are
tearmed
by
Christ
a
wicked
and
adulterous
generation
.
CHAP.
X.
Containeth
an
obseruation
of
the
great
hipocrisie
of
false
Teachers
fore-spoken
of
in
the
holie
Scriptures
.
AMongst
the
many
testimonies
recorded
in
holy
Scriptures
concerning
false
Teachers
,
The
hypocrisie
of
false
teachers
shewed
in
the
Scripture
.
by
which
I
might
further
discouer
the
erroneous
doctrin
of
the
Church
of
Rome
,
and
make
comparison
of
her
doctrine
with
other
reformed
Churches
:
the
next
which
represented
themselues
,
were
such
places
as
describe
the
dissimulation
and
hipocrisie
of
false
Teachers
,
and
inuite
men
to
take
heede
of
them
,
&
to
preuent
all
their
dissimulations
,
and
impostures
,
by
which
they
seduce
simple
soules
from
the
knowledge
of
truth
,
&
lead
them
by
cunning
art
of
wordes
to
follow
leasings
and
false
Gods
.
This
I
noted
first
out
of
Christs
wordes
,
describing
the
manner
of
Heretikes
comming
,
and
giuing
a
preuenting
Caueat
to
take
heede
of
them
,
Math.
7.
vers.
15
where
he
said
:
Attendite
à
falsis
Prophet
is
qui
veniunt
ad
vos
in
vestimentis
ouium
,
intrinsecus
autem
sunt
lupi
rapaces
;
Beware
of
false
Prophets
,
which
come
to
you
in
sheepes
clothing
,
but
inwardly
they
are
rauening
wolues
:
as
if
he
should
say
,
take
heede
of
the
hipocrisie
of
those
Prophets
who
seeme
to
be
one
thing
,
and
are
an
other
,
of
whom
S.
Paul
saith
:
Rom.
16.
vers.
18.
Per
dulces
sermones
&
benedictiones
,
seducunt
corda
innocentium
;
With
faire
speech
and
flattering
they
deceiue
the
hearts
of
the
simple
:
who
in
another
place
speaking
of
the
heretikes
of
latter
times
,
saith
.
In
hipo
crisi
loquuntur
mendacium
,
1.
Tim.
4.
vers.
2.
&
cauteriatam
habent
conscientiam
;
Who
speake-lies
through
hipocrisie
,
hauing
their
consciences
burned
with
a
hot
yron
.
Further
,
Christ
dehorreth
all
from
hipocrisie
,
when
he
said
:
Math.
5.
vers.
20
Nisi
abundauerit
institia
vestra
plus
quam
Scribarum
aut
Pharisaeorum
,
non
intrabitis
in
regnum
coelorum
;
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
,
yee
shall
not
enter
into
the
Kingdome
of
heauen
.
Now
how
the
iniustice
of
the
Pharisees
was
a
foure-fold
Hipocrisie
,
is
also
plaine
by
the
Scriptures
.
The
Pharisees
four-fold
Hipocrisie
.
The
first
consisted
in
externall
righteousnesse
without
internall
,
whereof
Christ
speaketh
,
saying
:
Vos
Pharisei
quod
deforis
est
calicis
,
&
catini
mundatis
;
quod
autem
intus
est
vestrum
plenum
est
rapina
&
iniquitate
.
Stulti
nonne
qui
fecit
quod
deforis
est
,
Luc.
11.
v.
36.
etiam
quod
deintus
est
fecit
?
Yee
Pharisees
make
cleane
the
outside
of
the
cup
,
and
of
the
platter
:
but
the
inward
part
is
full
of
rauening
and
wickednesse
.
Yee
Fooles
,
did
not
hee
that
made
that
which
is
without
,
make
that
which
is
within
also
?
And
againe
,
Vae
vobis
Scribae
&
Pharisaei
Hipocritae
;
similes
estis
sepulchris
dealbatis
,
quae
a
foris
apparent
hominibus
speciosa
,
intus
vero
plena
sunt
ossibus
mortuorum
&
omni
spurcitia
:
Math.
23.
v.
27.
Sic
vos
aforis
apparet
is
hominibus
iusti
,
intus
autem
pleni
estis
hipocrisi
&
omni
iniquitate
;
Woe
be
vnto
you
Scribes
&
Pharisees
Hipocrites
:
for
yee
are
like
vnto
whited
tombs
,
which
appeare
beautifull
outward
,
but
are
within
full
of
dead
mens
bones
and
of
all
filthinesse
.
For
so
are
yee
also
;
for
outward
yee
appeare
righteous
vnto
men
,
but
within
yee
are
full
of
Hipocrisie
and
iniquitie
.
The
second
consisted
in
an
externall
holinesse
also
,
but
preposterous
and
defectiue
,
because
they
were
scrupulous
in
trifles
,
&
large
,
or
of
no
conscience
,
therefore
Christ
said
vnto
them
:
Vae
vobis
Pharisaeis
,
Luc.
11.
v.
42.
qui
decimatis
metham
,
&
rutam
,
&
omne
olus
,
&
preteritis
iudicium
&
charitatem
Dei
;
Woe
be
vnto
you
Pharisees
,
for
yee
tithe
the
mint
and
rue
,
and
all
manner
herbs
,
and
passe
ouer
iudgment
and
the
loue
of
God
:
or
as
S.
Matt.
saith
:
Math.
23.
v.
23.
Et
reliquistis
quae
grauiora
sunt
legis
,
iudicium
&
misericordiam
&
fidem
;
And
leaue
the
waightier
matters
of
the
law
,
as
iudgement
and
mercie
&
fidelitie
,
The
third
hipocrisie
of
the
Pharisees
was
verbal
,
not
real
,
a
fained
,
not
a
true
obseruation
of
Gods
commandements
,
which
Christ
taxed
in
them
,
saying
:
Math.
23.
v.
3.
Quaecunque
dixerint
vobis
,
&c.
Whatsoeuer
they
bid
you
obserue
,
that
obserue
and
doe
;
but
doe
not
according
to
their
workes
;
for
they
say
and
doe
not
.
And
againe
:
If
you
be
the
children
of
Abraham
,
doe
the
workes
of
Abraham
.
The
fourth
hipocrisie
of
the
Pharisees
was
vaine
glorious
,
who
in
all
their
actions
of
religion
sought
the
glorie
and
praise
of
men
,
Christ
saying
:
Math.
6.
v.
5.
They
fast
and
pray
,
Vt
videantur
ab
hominibus
;
That
they
may
be
seene
of
men
:
from
all
which
foure-fold
hipocrisie
,
wherein
consisted
the
vnrighteousnesse
of
the
Pharisees
,
Christ
dehorteth
all
Christians
by
a
motiue
of
heauenly
blisse
,
saying
as
before
:
Vnlesse
your
iustice
abound
more
then
the
Scribes
and
Pharisees
,
you
shall
not
enter
into
the
Kingdome
of
heauen
.
Hence
it
followeth
,
that
in
what
Church
soeuer
a
proper
resemblance
of
this
Hipocrisie
is
found
,
The
hipocrisie
of
the
Church
of
Rome
.
there
may
wee
well
presume
the
false
Prophets
to
be
,
which
Christ
biddeth
vs
beware
of
;
and
therefore
since
I
obserue
it
abundantly
to
appeare
in
the
present
Church
of
Rome
,
the
Teachers
of
that
Church
,
as
false
Prophets
comming
vnto
vs
,
are
the
reuenous
wolues
in
sheepe-skinnes
,
whose
iustice
doth
no
lesse
abound
then
that
of
the
Scribes
and
Pharisees
,
which
will
keepe
them
from
entring
into
the
Kingdome
of
heauen
.
For
so
long
as
I
haue
beene
in
that
Church
,
I
haue
seene
much
externall
righteousnesse
,
as
long
praiers
,
much
whipping
with
disciplines
,
much
fasting
,
many
miraculous
cemonies
of
religion
,
strange
mortifications
,
and
all
this
without
the
true
faith
,
by
reason
of
the
many
nouelties
crept
into
that
Church
,
and
without
charitie
,
the
inward
life
of
the
soule
;
whence
it
proceedeth
that
there
is
much
dissension
amongst
all
sorts
,
many
diuisions
amongst
the
learned
,
many
back-bitings
amongst
religious
persons
,
many
wrongs
and
iniuries
offered
without
conscience
,
much
violation
of
morall
honestie
and
ciuilitie
,
enuie
amongst
most
,
detraction
amongst
all
,
wicked
life
without
measure
,
rash
iudgements
without
any
consideration
,
lying
reports
against
one
an
other
,
traducing
of
one
the
others
reputation
,
by
writings
,
by
wordes
,
by
secret
complotments
,
and
macheuillian
deuises
without
all
feare
of
God
,
or
loue
of
honestie
.
Religious
men
are
poore
in
the
outward
shew
of
their
profession
,
Once
acertain
Capuchine
said
(
as
a
Iesuit
hath
related
)
when
one
said
that
the
Iesuites
and
his
Order
proceed
well
together
that
the
cause
was
because
the
Iesuites
desired
to
haue
al
and
they
desired
to
haue
nothing
.
but
who
abound
more
in
common
than
the
landed
Monkes
,
and
well
monied
Iesuites
?
They
are
chast
in
the
outward
vowes
,
but
many
of
them
most
lasciuious
in
heart
,
as
by
the
one
Author
of
the
Pruritanus
,
may
bee
iudged
of
many
besides
;
Who
more
blindly
obedient
in
outward
profession
,
than
religious
men
to
their
Superiours
,
and
who
more
rebellious
or
treacherous
to
their
Princes
?
Garnet
,
Oldcorne
,
and
others
of
their
vngodly
societie
can
witnesse
this
.
It
carried
a
goodly
shew
and
face
of
vertue
,
for
a
certaine
Iesuit
to
confine
Sir
Euerard
Digbie
within
the
compasse
of
two
chambers
,
carrying
the
resemblance
of
Hell
and
Heauen
by
the
outward
furniture
,
and
pictures
,
where-with
they
were
adorned
,
for
his
spirituall
exercise
,
and
the
better
settling
of
his
life
in
vertue
by
holy
contemplations
.
Herein
appeared
the
garment
of
a
sheepe
;
but
the
corruption
of
vnrighteousnesse
,
and
Pharisaicall
iniustice
,
appeared
,
in
that
the
aforesaid
holie
Father
who
liued
openly
in
his
house
like
a
Gallant
,
following
his
play
,
and
other
recreations
,
and
free
conuersation
with
others
in
the
house
,
whilest
the
Knight
was
shut
vp
in
his
prison
to
pray
,
and
meditate
of
his
life
past
,
and
the
world
to
come
;
and
also
in
that
not
only
this
good
Father
,
not
long
after
with
this
Knight
his
Ghostly
child
,
were
found
to
haue
harboured
in
their
hearts
that
festering
corruption
of
the
powder
treason
,
the
memorie
whereof
will
be
odious
and
hatefull
to
all
posteritie
.
Herein
appeared
the
rauenous
Wolfe
,
so
clad
in
a
sheepes
garment
.
When
Parsons
the
Iesuit
sent
mony
from
Rome
to
Master
William
Alablaster
in
shew
of
loue
and
charitie
,
Parsons
notorious
hipocrisie
to
diuers
.
inuiting
him
to
come
thither
,
as
though
he
would
there
haue
done
him
some
great
fauor
,
no
man
would
haue
thought
but
this
good
father
had
had
a
heart
of
true
burning
charitie
,
in
tendring
the
good
of
the
honest
Gentleman
,
who
was
banished
out
of
England
for
professing
the
Romane
Faith
:
Herein
appeared
the
garment
of
a
sheepe
:
but
afterward
when
the
said
Gentleman
not
suspecting
any
guile
vnder
the
cloake
of
a
religious
profession
,
arriued
at
Rome
,
and
by
the
meanes
of
this
holy
Father
was
committed
to
the
Inquisition
where
hee
was
kept
some
moneth
prisoner
,
vpon
pretence
of
a
booke
which
hee
had
published
with
approbation
of
those
that
were
to
allow
of
it
in
the
Low
Countries
,
and
humble
submission
thereof
in
his
Preface
to
the
Churches
censure
in
all
points
taught
therein
,
like
a
sincere
child
of
that
Church
,
as
then
he
was
,
and
like
a
true
Israelite
without
fraude
or
guile
:
herein
appeared
the
rauenous
Wolfe
in
a
Sheepes
skinne
.
What
a
woluish
disposition
may
it
bee
thought
this
man
bore
to
his
Maiestie
and
the
State
,
who
were
of
a
contrarie
religion
to
him
,
since
hee
appeared
so
cruell
to
one
that
professed
the
Romane
saith
;
that
suffered
banishment
for
the
same
;
that
for
zeale
to
that
Church
left
the
way
hee
was
in
to
preferment
at
home
,
and
found
little
charitie
or
kindnesse
abroade
?
When
the
same
good
father
further
would
professe
great
desire
of
the
Secular
Priests
good
proceedings
here
in
England
;
when
hee
would
compassionate
other
mens
want
of
charitie
in
disgracing
the
good
Fathers
of
his
order
,
with
some
personall
imputations
,
saying
,
it
was
an
vncharitable
part
for
any
so
to
discouer
any
mans
imperfections
;
herein
appeared
the
garment
of
a
sheep
.
But
when
publikely
he
read
a
letter
from
England
amongst
the
Schollers
at
Rome
,
disclosing
the
horrible
sinne
of
one
William
a
Priest
,
that
had
many
yeares
liued
too
familiarly
with
a
Tailors
wife
,
whereof
the
Tailor
hauing
notice
,
caried
a
dagge
vnder
his
cloake
vp
&
down
London
streets
to
shoot
him
to
death
,
for
so
sacrilegious
and
adulterous
an
act
:
and
this
,
as
he
said
,
was
an
earnest
Appealant
;
at
which
time
four
of
the
Appealants
were
in
Rome
to
prosecute
the
Priests
cause
against
the
Iesuits
,
&
M.
Blackwel
,
of
which
charitable
report
,
I
being
then
a
Student
of
that
Colledge
,
was
my selfe
an
ear-witnesse
,
yet
could
I
neuer
since
vpon
diligent
enquiry
vnderstand
any
such
storie
to
bee
true
of
any
Priest
in
England
:
and
therefore
herein
appeared
the
rauenous
Wolfe
.
When
Doctor
Richard
Smith
went
to
Rome
some
few
years
since
,
to
compose
some
good
order
for
the
gouernment
of
the
secular
Clergie
,
and
freedome
from
the
Iesuites
domineiring
soueraignetie
ouer
them
,
that
by
absolute
disclaiming
entercourse
of
consultations
with
them
,
the
State
might
not
haue
a
iust
cause
to
inuolue
them
in
the
true
imputation
of
any
participation
with
the
Iesuites
practises
;
this
religious
and
Christianly
resolued
Robert
Parsons
said
he
desired
nothing
more
then
peace
,
and
would
not
bee
quiet
till
it
was
made
with
him
;
herein
appeared
the
garment
of
a
sheep
:
but
when
at
the
same
time
otherwise
to
disgrace
him
,
and
to
enclose
him
within
the
gates
of
the
holy
Inquisition
,
there
hee
and
another
Priest
deuoted
vnto
him
,
presented
the
booke
which
the
said
Doctor
writ
against
master
Thomas
Bell
,
into
the
Inquisition
,
there
to
be
examined
,
taxing
it
to
containe
dangerous
propositions
against
the
Popes
authoritie
in
Temporalibus
,
notwithstanding
the
whole
booke
is
written
in
defence
of
the
Romane
Catholike
saith
;
herein
appeared
the
disposition
of
this
rauenous
wolfe
:
but
the
booke
cleared
it selfe
,
and
the
Author
got
commendations
for
it
.
4
Many
the
like
testimonies
of
the
Romane
hypocrisie
could
I
produce
,
which
must
not
be
maruailed
at
in
the
members
,
The
hypocrisie
of
Popes
described
.
since
it
appeareth
more
manifessly
in
the
chiefe
head
,
the
Pope
himselfe
,
who
is
described
by
Saint
Iohn
;
Apocal.
15.11
.
To
haue
two
hornes
like
vnto
the
Lambe
,
but
to
speake
like
the
Dragon
.
Where
Lyranus
saith
;
They
are
like
to
the
Lambe
,
that
is
,
Christ
,
whose
two
hornes
are
the
two
Testaments
.
Lyra.
in
Apoc.
13
Primas
.
ibid.
And
Primasius
;
Hee
will
endonour
to
make
the
two
Testaments
agreeing
with
the
Lambe
,
after
the
manner
of
the
Lambe
to
agree
with
himselfe
,
yet
is
he
said
to
speake
as
the
Dragon
,
because
he
will
deceiue
those
whom
he
shall
seduce
,
by
the
hypocrisie
of
fained
truth
.
For
he
should
not
bee
like
vnto
the
Lambe
,
if
openly
hee
should
speake
as
the
Dragon
.
Now
hee
faineth
the
Lambe
,
that
he
may
inuade
the
Lambe
,
that
is
,
the
bodie
of
Christ
.
So
likewise
he
,
whosoeuer
he
be
,
that
is
Author
of
the
ordinarie
Closse
,
applieth
the
same
note
of
hypocrisie
to
the
whole
multitude
of
Antichrists
consorts
,
when
he
saith
;
They
shall
faine
themselues
to
haue
innocencie
,
Gloss.
ordin
.
ibidem
.
and
a
pure
life
,
and
true
doctrine
,
and
the
miracles
which
Christ
had
,
and
gaue
vnto
his
.
Whereby
it
is
apparent
that
not
onely
the
Bishop
of
Rome
,
but
also
his
precursors
and
consorts
shall
be
notorious
in
this
note
and
marke
of
hypocrisie
and
dissimulation
.
This
may
seeme
probably
apparent
,
if
we
remember
the
letter
that
was
sent
by
Garnet
some
few
monethes
before
his
trouble
to
master
Blackwell
,
signifying
from
father
Aquauiua
the
Generall
of
the
Iesuites
,
that
his
Holinesse
gaue
order
that
all
Catholikes
heere
in
England
should
behaue
themselues
quietly
and
dutifully
towards
his
Maiestie
,
without
giuing
offence
,
or
raising
any
tumults
about
matters
of
religion
:
which
some
thought
to
haue
beene
by
reason
of
the
commotion
that
happened
in
Wales
about
that
time
,
whereof
perhaps
the
Pope
might
haue
some
inckling
;
yet
I
find
that
men
of
farther
reach
,
obseruing
the
successe
of
the
intended
powder-treason
following
soone
after
,
haue
obserued
that
that
letter
which
master
Blackwell
should
haue
spread
amongst
Catholikes
,
was
but
a
cloake
of
the
secret
designement
of
the
powder-day
,
to
take
away
all
apprehension
of
danger
in
the
state
,
whereof
it
is
probably
thought
that
both
the
Pope
and
father
Aquauiua
were
either
expressely
,
or
circumstantially
made
acquainted
with
that
businesse
;
nay
moreouer
my selfe
strongly
vrging
against
one
the
vnlawfulnes
of
the
powder-designement
,
he
wished
me
to
be
silent
,
for
it
was
more
then
probable
that
the
Pope
knew
well
thereof
:
and
in
speaking
against
it
I
should
but
cause
the
Iesuites
to
disaffect
me
and
doe
my selfe
no
good
.
Hereupon
I
grew
silent
,
and
thought
the
more
then
of
such
horrible
hypocrisie
,
for
that
some
reported
that
both
the
Pope
and
Cardinals
had
spoken
publikely
against
it
,
which
me
thought
could
not
hang
well
together
without
some
intollerable
hypocrisie
;
especially
considering
that
Greenway
by
the
Pope
was
not
only
suffered
to
liue
in
Rome
,
but
also
exalted
euen
before
the
Popes
face
to
the
dignitie
of
being
one
of
his
Penitentiaries
appointed
publikly
to
heare
confessions
in
S.
Peters
Church
in
Rome
,
and
Gerard
likewise
suffered
to
liue
quietly
in
Flanders
without
checke
or
controule
by
any
man
,
who
made
such
deep
protestations
to
one
master
Buckland
Priest
,
vpon
his
saluation
,
that
he
had
no
wayes
notice
of
the
powder-designement
,
that
as
I
heard
the
said
master
Buckland
say
,
either
he
must
needs
beleeue
him
to
affirme
a
truth
,
or
else
that
he
was
as
great
an
hypocrite
and
dissembler
as
euer
liued
in
the
world
.
So
like
are
the
followers
of
the
Romane
Church
to
the
first
kind
of
the
Pharisies
hypocrisie
,
in
pretending
outward
holinesse
,
whilest
in
their
hearts
they
harbour
most
detestable
vnrighteousnesse
.
Therefore
well
did
Saint
Bernard
describe
Hypocrites
,
saying
,
that
they
were
;
Mordaces
vt
canes
,
dolosi
vt
vulpes
,
superbi
vt
leones
;
they
are
biting
like
dogges
,
they
are
guilefull
like
foxes
,
they
are
proud
like
lions
:
for
such
will
suffer
no
mans
reputation
to
be
vntoucht
,
but
will
teare
it
with
their
spitefull
teeth
;
they
are
craftie
as
foxes
,
which
teare
in
peeces
the
sheepe
of
the
best
wooll
,
and
as
proud
as
lions
,
for
that
they
contemne
all
,
disgrace
all
without
regard
to
any
mans
person
or
dignitie
.
5
Secondly
,
The
second
kind
of
Romish
hypocrisie
.
I
haue
also
obserued
the
second
kind
of
the
Pharisies
hypocrisie
,
to
be
very
abundant
in
the
Church
of
Rome
,
which
consisteth
in
a
preposterous
,
and
defectiue
outward
holines
,
breeding
scrupulosity
in
trifles
,
and
largenes
of
conscience
in
matters
of
more
moment
.
As
for
example
,
I
find
that
for
violating
their
custome
&
obseruation
vpon
fasting-dayes
,
many
will
bee
exceedingly
scandalized
,
but
giue
no
shew
of
scandale-taking
at
the
most
wicked
example
of
the
powder-treason
,
or
the
traytors
thereof
,
but
rather
by
their
silence
seeme
willing
to
approue
it
,
&
to
lament
only
the
misfortune
of
their
desired
successe
.
Others
there
are
that
will
controule
and
checke
any
rash
iudgement
euen
in
trifles
in
others
,
who
themselues
without
scruple
or
knowledge
,
or
iudgment
,
wil
not
stick
to
lay
the
imputation
of
the
powder-treason
vpon
Protestants
themselues
,
who
should
by
Machiuillian
complotments
be
the
first
contriuers
of
it
,
to
draw
Papists
vnto
it
,
thereby
to
make
them
the
more
odious
to
the
world
.
Againe
,
the
Church
of
Rome
forbiddeth
Priests
to
be
married
,
which
is
lawfull
by
the
law
of
God
:
and
whereas
mariages
betwixt
kindred
in
the
degrees
of
affinity
are
prohibited
by
the
law
of
God
,
they
suffer
and
permit
,
dispencing
with
mens
consciences
therein
,
as
for
example
;
that
one
brother
may
marry
his
brothers
wife
,
which
was
allowed
in
this
kingdom
by
the
Pope
;
that
the
neece
may
marry
her
vncle
,
which
hath
bin
granted
but
to
mean
persons
euen
of
late
yeeres
in
Hamp-shire
,
by
authoritie
granted
from
the
Pope
.
What
can
be
more
preposterous
than
to
make
a
law
which
God
neuer
made
,
&
in
liew
therof
to
disanull
an
institution
which
God
hath
made
?
Besides
,
the
Popes
themselues
suffer
some
of
the
Clergie
to
professe
external
pouertie
,
as
the
poore
Capuchins
,
whilest
themselues
and
others
liue
in
all
pompe
,
iollity
and
pleasure
,
vsing
all
coulors
of
holines
to
enrich
themselues
,
and
to
draw
treasures
out
of
al
countries
to
fill
the
Exchequer
of
S.
Peter
withall
.
Who
sees
not
most
plainly
that
many
deluded
soules
,
whilest
for
the
grant
of
indulgences
yearely
to
this
Church
and
that
Church
,
they
pay
round
summes
of
money
into
the
Romane
offices
;
they
grow
negligent
in
seeking
pardon
from
God
,
and
so
neuer
obtain
truly
pardon
for
their
sins
?
what
shall
I
say
of
their
preposterous
zeale
in
keeping
holidaies
?
I
often
noted
that
the
daies
appointed
in
memory
of
Saints
,
are
much
more
solemnely
kept
,
then
Sonday
which
is
the
feast
of
their
Lord
and
Master
;
&
in
stead
of
one
prayer
to
the
Father
,
or
to
the
holy
Ghost
,
or
the
blessed
Trinity
,
the
children
of
that
Church
do
say
many
either
to
the
virgin
Mary
,
or
to
S.
Francis
,
S.
Benet
,
Beatus
Ignatius
,
or
some
other
Saint
to
whom
they
are
most
peculiarly
addicted
.
By
all
which
examples
,
I
obserue
the
Church
of
Rome
much
also
to
exceed
in
this
preposterous
hypocrisie
,
and
externall
holinesse
,
without
any
order
or
rule
.
6
Thirdly
,
The
third
kind
of
Romane
hypocrisie
.
I
haue
further
entred
into
a
deepe
consideration
of
the
third
kind
of
Pharisaicall
hypocrisie
,
which
consisteth
more
in
words
than
in
deedes
,
more
in
shaddow
than
in
truth
;
Which
I
find
without
measure
to
abound
,
likewise
in
the
church
of
Rome
.
For
the
Pope
himself
in
words
caries
the
stile
of
Seruus
seruorum
Dei
,
the
seruant
of
the
seruants
of
God
,
which
is
but
meerely
verball
;
for
in
effect
his
actions
are
all
noted
with
pride
,
carrying
the
shew
of
Lord
or
Emperour
rather
than
of
a
Seruant
;
Auent
.
Annal.
lib.
7.
who
as
one
writeth
Dominus
dominantium
perde
ac
si
Deus
foret
esse
contendit
;
he
striueth
to
be
the
lord
of
rulers
,
in
as
if
he
were
God
:
and
who
seeth
not
this
to
be
true
that
considereth
his
challenge
of
soueraignetie
euen
in
temporalls
ouer
all
Emperors
and
Kings
of
the
world
?
that
beholdeth
him
carried
vpon
mens
shoulpers
?
that
know
how
hee
maketh
all
Princes
but
his
vassals
to
be
depriued
of
their
kingdomes
,
and
all
dignities
,
whensoeuer
he
thinketh
it
expedient
,
propter
finem
spiritualem
,
for
a
spirituall
end
,
that
is
,
for
the
good
of
the
Church
?
that
hath
seene
him
attended
vpon
by
the
whole
Colledge
of
Cardinalles
?
whose
intollerable
prie
was
such
,
that
a
King
of
Fraunce
finding
him
inexorable
in
the
cause
of
Fredericke
,
Math.
Paris
.
in
Henr.
3.
His
Maiesties
speech
in
the
Parliament
.
Recessit
iratus
&
indignans
,
quod
humilitatem
,
quam
sperauerat
in
seruo
seruorum
minimè
reperisset
:
hee
went
away
angrie
,
and
scorning
not
to
finde
the
humilitie
he
hoped
for
in
the
seruant
of
seruants
:
wel
therfore
may
his
Maiestie
term
him
for
such
his
pride
,
as
he
doth
,
That
three-crowned
monarch
,
or
rather
monster
,
who
is
so
humble
in
the
phrase
of
his
Title
,
and
so
glorious
in
statelinesse
of
his
Crowne
.
In
words
likewise
his
Holinesse
is
Vicarius
Christi
;
but
in
his
actions
he
seemes
opposite
to
Christ
;
as
when
hee
taketh
away
Christs
bloud
from
the
lay
people
in
the
sacrament
.
And
that
holy
Pope
shewed
himselfe
but
a
bad
Vicar
,
Balaeus
in
vit.
Pontific
.
in
Leo.
10.
that
with
a
blasphemous
and
sacrilegious
tongue
called
al
the
beliefe
we
haue
of
Christ
,
Fabulam
,
a
fable
or
tale
.
It
is
a
verball
matter
in
the
Pope
to
be
called
Petri
successor
,
the
successour
of
Peter
:
Platin.
in
Io.
10.
but
it
is
a
reall
true
thing
,
that
à
Petrivestigijs
discessit
potestate
seculari
:
hee
swarued
from
Peters
steppes
by
secular
power
,
becomming
more
like
to
Constantine
than
to
Saint
Peter
;
Bern.
de
consid
.
lib.
4.
nay
rather
like
to
Simon
Magus
in
the
sale
of
holie
things
,
than
vnto
Simon
Peter
in
the
free
gift
of
them
,
who
had
neither
siluer
nor
gold
,
yet
gaue
them
freely
in
the
name
of
Iesus
Christ
.
Acts
3.
v.
6.
It
is
also
a
verball
matter
for
his
Holinesse
to
be
called
clauiger
regni
coelorum
,
the
porter
or
key-keeper
of
heauen
gates
;
but
it
is
a
reall
thing
that
hee
leadeth
many
into
hell
;
in
the
mean
while
a
caue
at
is
giuen
,
that
etsi
innumerabiles
sectum
animas
due
at
ad
infernum
,
nemo
tamen
illum
iudicet
:
Dift
.
40.
si
Papa
.
although
hee
leade
innumerable
soules
with
him
to
hell
,
yet
none
iudges
him
.
No
man
may
presume
to
say
vnto
him
,
Curita
facis
?
Why
dost
thou
so
?
It
is
but
a
verball
thing
which
Casuists
teach
when
they
say
,
Em.
Sa.
verbo
litterae
1.
Literas
alienas
aperire
&
legere
mortale
est
,
nisi
sit
scribentis
superior
,
It
is
a
mortall
sinne
to
reade
and
open
other
mens
letters
,
vnlesse
he
be
superior
to
him
that
writeth
them
.
But
it
was
more
than
verball
,
when
a
deuoted
follower
of
the
Iesuites
went
to
the
master
of
the
Postes
in
Bruxells
,
and
there
paied
for
a
Packet
of
Letters
,
sent
to
a
Benedictin
Monke
out
of
Spaine
,
pretending
that
he
was
his
friend
,
and
affirming
,
that
he
would
see
them
safly
deliuerd
to
the
party
to
whom
they
were
directed
:
yet
first
he
was
so
friendly
vnto
him
,
that
he
opened
the
packet
of
Letters
;
went
and
shewed
them
to
the
Iesuite
Legier
in
Bruxells
;
and
when
all
was
done
,
caused
them
by
the
helpe
and
light
hand
of
a
trustie
Iesuited
Ladie
,
cunning
both
in
opening
and
sealing
,
enclosed
them
vp
againe
so
artificially
,
excepting
one
which
was
of
greatest
importance
that
miscaried
;
&
yet
by
gulling
a
fourth
person
,
sent
them
at
length
to
the
honest
Moncke
,
to
whom
they
were
directed
.
Is
not
this
verie
curteous
charitie
in
the
religious
Iesuite
towardes
his
religious
brother
of
an
other
Order
,
professing
with
him
the
like
euangelicall
Councels
of
perfection
?
this
is
no
hypocrisie
,
but
curtesie
.
This
is
but
kind
charitie
,
to
pay
for
an
other
mans
letters
,
and
to
send
them
to
the
owner
,
without
suffering
him
to
pay
postage
:
to
take
away
one
letter
of
most
weight
,
whereupon
the
whole
busines
of
the
Benedictins
affaires
written
from
their
Prouinciall
in
Spaine
,
belike
with
them
is
but
a
part
of
friendship
,
nam
amicorum
omnia
sunt
communia
;
all
things
are
common
amongst
friends
.
Fie
vpon
this
holinesse
of
such
a
religions
professor
of
Euangelicall
perfection
,
thus
peremptorily
to
intrude
himselfe
into
his
brothers
secrets
,
thus
vncharitably
to
abuse
the
loue
of
his
friendes
good
natures
,
as
to
make
them
instruments
of
so
vnchristian
inciuilitie
;
and
so
wickedly
against
all
iustice
and
right
reason
to
put
the
poore
Monke
to
write
againe
into
Spaine
to
his
Generall
,
before
he
could
proceede
in
the
affaires
of
his
Order
:
a
good
Machiauillian
tricke
to
take
aduantage
of
time
;
but
certes
no
man
can
hold
it
an
honest
part
in
a
religious
man
.
Many
presidents
of
this
kinde
of
Pharisaicall
hypocrisie
might
be
alleaged
,
but
that
I
delight
not
to
make
long
stay
in
the
relation
or
thinking
of
such
impieties
.
7
Lastly
,
The
fourth
kind
of
Romish
hypocrisie
.
the
fourth
kind
of
Pharisaicall
hypocrisie
which
I
obserue
to
abound
in
the
church
of
Rome
,
consisteth
in
seeking
the
praise
and
glory
of
man
;
for
from
what
source
can
it
proceed
that
the
Pope
should
so
ambitiously
hunt
after
the
supreame
loueraignetie
ouer
all
Clergie-men
and
Kings
,
but
the
vaine
desire
of
his
owne
glory
and
greatnes
in
this
world
which
all
men
should
admire
and
praise
?
what
should
cause
the
Iesuites
more
than
other
religious
to
seeke
the
gouernement
of
the
secular
Priests
in
the
Colledges
,
but
the
glorie
of
themselues
,
or
the
vnsatiable
desire
of
praise
,
as
men
that
would
be
thought
the
chiefe
and
strongest
pillars
of
the
Catholike
Romaine
faith
in
England
?
what
sense
or
reason
can
moue
them
,
if
they
had
any
care
of
their
owne
body
and
corporation
to
meddle
in
such
a
corporation
,
as
is
distinct
from
theirs
,
and
in
no
points
of
Euangelicall
perfection
agreeing
with
them
?
But
such
is
the
prouidence
of
God
,
permitting
their
busie
heads
to
be
troubled
so
much
with
other
mens
affaires
,
that
they
loose
all
spirit
of
their
pretended
religious
perfections
,
and
setting
still
other
men
together
at
variance
for
their
owne
vaineglorious
designements
,
they
neglect
the
care
of
their
owne
profession
,
hinder
others
,
and
breede
a
confusion
in
their
whole
Church
of
diuided
affections
,
which
at
last
may
bee
hoped
will
cause
the
vtter
ruine
and
desolation
of
the
Papacie
,
that
so
the
trueth
may
preuaile
,
and
the
tyrannie
of
Antichrist
come
to
an
end
,
notwithstanding
all
their
goodly
pretences
of
doing
all
things
,
Ad
maiorem
Dei
gloriam
:
which
euery
good
Christian
aymeth
at
aswell
as
they
.
Now
therefore
of
such
hypocrites
wee
may
say
with
good
reason
:
It
were
behouefull
that
these
dregges
of
men
were
cut
off
and
burnt
,
that
with
their
filth
they
should
no
longer
defile
Gods
seruice
:
Polidor
.
Virgil.
inuent
.
l.
7.
c.
5.
as
Polidore
Virgil
saide
of
others
,
pretending
the
same
Euangelicall
perfection
,
and
much
greater
than
these
doe
.
8
Now
the
due
obseruation
of
this
Pharisaicall
hypocrisie
,
The
Romane
hypocrisie
a
good
inducement
to
make
any
man
abandon
that
Church
.
not
to
abound
any
where
so
much
as
in
the
Church
of
Rome
,
seemed
vnto
me
as
a
most
probable
argument
to
induce
me
to
relinquish
all
societie
with
her
and
her
teachers
,
whereof
my selfe
was
one
;
for
if
Christ
bad
beware
of
them
,
I
should
haue
beene
too
disobedient
to
his
commaund
,
if
I
should
any
longer
haue
staied
my-selfe
in
the
communion
of
their
Church
;
when
I
considered
many
Vas
and
woes
pronounced
by
the
Sonne
of
God
to
fall
vpon
all
kinde
of
hypocriticall
Pharisies
,
I
could
not
but
conceiue
a
great
daunger
in
staying
longer
with
them
in
the
participation
of
their
Sacraments
,
and
in
the
doctrine
of
their
Beliefe
,
which
I
found
to
bee
so
much
replenished
,
both
with
doctrine
and
workes
of
hypocrisie
,
that
I
may
truely
say
of
the
most
esteemed
of
the
Church
of
Rome
,
as
a
Doctor
of
Paris
,
who
liued
two
hundred
yeares
since
,
Hemang
de
stat.
eccles.
p.
53.
spake
of
Friars
,
saying
;
They
are
worse
than
the
Pharisies
,
rauenous
wolues
in
sheepes
clothing
,
who
in
wordes
pretend
the
forsaking
of
the
world
,
and
in
deeds
with
all
possible
fraud
,
deceit
and
lying
hunt
after
it
.
The
like
vnto
these
did
Saint
Iohn
Baptist
call
Genimina
viperarum
,
the
brood
of
Vipers
,
Matth.
3.
because
inwardly
they
carried
poyson
howsoeuer
outwardly
they
glistered
in
the
vanity
of
virtues
,
and
perfect
zeale
.
And
Iob
seemes
prettily
to
describe
them
saying
,
Iob.
39.
Penna
struthionis
similis
est
Herodii
&
accipitris
,
the
hawke
and
storke
surpasse
other
birdes
in
the
speede
of
their
wings
,
vnto
which
the
Struthio
is
like
in
fethers
,
Herodius
.
but
not
in
flight
,
because
they
can
but
moue
their
wings
to
flie
,
yet
neuer
flie
;
euen
such
doe
I
find
to
be
the
false
prophets
of
the
Church
of
Rome
,
who
by
diuers
externall
actions
seeme
to
haue
their
wings
raised
to
flie
,
yet
with
their
heart
and
soule
they
cleaue
to
the
earth
,
they
forsakenot
the
world
,
tast
only
terrene
things
;
there
are
like
fishes
swimming
in
their
vncleannes
,
Wolues
in
their
mallice
,
Foxes
in
their
craftines
,
birdes
in
their
vaineglorie
,
yet
doe
they
transfigure
themselues
into
the
Angells
of
Light
;
dissembling
mortification
,
2.
Tim.
3.
to
deceiue
the
simple
,
and
vnder
the
pretence
of
pietie
to
take
their
prey
;
whome
the
holy
Apostle
Saint
Paul
calleth
,
Voluptatum
amatores
,
magis
quam
Dei
,
habentes
speciem
quidem
pietatis
,
virtutem
autem
eius
abnegantes
:
louers
of
pleasures
more
than
of
GOD
,
hauing
the
shew
of
pietie
,
but
denying
the
power
thereof
:
and
therefore
to
bee
auoyded
,
and
warinesse
to
be
taken
of
them
,
as
Christ
himselfe
forewarned
.
CHAP.
XI
.
Containeth
an
obseruation
of
the
fruits
by
which
false
prophets
are
to
be
knowne
and
discerned
.
BY
the
former
obseruation
of
the
false
prophets
hypocrisie
,
A
way
for
Papists
to
discouer
the
truth
.
which
Christ
teacheth
to
be
auoyded
,
I
haue
in
some
sort
beene
induced
to
behold
the
false
pretended
catholike
religion
of
the
Church
of
Rome
,
and
to
conceiue
what
a
zealous
detestation
a
man
of
vnderstanding
ought
to
haue
of
that
faith
and
religion
which
is
taught
by
such
hypocriticall
teachers
;
yet
when
I
considered
further
more
particularly
the
meanes
,
which
in
the
iudgement
of
Papists
themselues
our
Sauiour
teacheth
euery
man
to
vse
for
the
discouerie
of
them
,
much
more
haue
I
beheld
the
corruption
of
the
Roman
religion
,
and
beene
moued
to
beartier
repentance
and
greater
commiseration
of
poore
seduced
Popists
here
in
England
,
who
in
a
good
sinceritie
and
erroneous
assurance
of
their
religion
,
are
ignorantly
led
by
many
of
their
teachers
,
into
a
wonderfull
blind
obedience
,
not
onely
to
the
temporall
detriment
of
their
states
and
fortunes
,
and
hazard
of
worldly
meanes
for
their
posterities
,
but
also
which
is
worse
,
to
the
great
perrill
of
their
soules
euerlasting
ruine
and
destruction
;
for
whose
good
also
I
haue
thought
good
to
giue
them
some
meanes
of
redresse
,
by
explicating
vnto
them
the
meanes
discouered
by
Christ
,
wherewith
they
might
helpe
themselues
,
as
also
the
maner
of
my
proceeding
in
the
consideration
of
this
point
.
2
In
my
scrutinie
therefore
and
search
into
the
truth
of
religion
and
discouerie
of
falshoode
,
False
prophets
to
be
discouered
by
their
fruits
.
I
conceiued
nothing
more
important
for
the
better
successe
in
my
businesse
,
than
to
obserue
out
of
the
Scriptures
some
probable
way
and
meanes
allowed
of
by
the
Papists
themselues
,
by
the
which
I
might
cleerely
distinguish
betwixt
false
and
true
teachers
,
for
that
I
perceiued
,
that
al
pretend
truth
,
pretend
the
church
pretend
Christ
,
pretend
the
saluation
of
soules
,
pretend
the
knowledge
of
Scriptures
,
yea
and
the
falsest
teachers
carrie
the
outward
appearance
likewise
of
good
shepheards
.
And
I
found
that
Christ
,
who
forewarned
vs
to
beware
of
the
bad
,
hath
also
giuen
vs
aduise
to
hearken
vnto
the
good
;
and
withalll
,
a
good
instruction
,
euen
in
the
iudgement
of
the
Romanists
,
how
to
discerne
and
distinguish
the
one
from
the
other
,
Matth.
7.
when
hee
said
;
By
their
fruits
you
shall
know
them
:
doe
men
gather
grapes
of
thornes
,
or
figges
of
thistles
?
Euen
so
euery
good
tree
yeeldeth
good
fruit
,
and
the
euill
tree
yeeldeth
euill
fruits
.
A
good
tree
cannot
yeelde
euill
fruites
,
neyther
can
an
euill
tree
yeelde
good
fruits
,
Doctour
Stapletons
explication
of
Christs
meaning
.
euery
tree
that
yeeldeth
not
good
fruites
shall
be
cut
downe
and
shall
be
cast
into
the
fire
:
Therefore
by
their
fruites
you
shall
know
them
.
3
For
D.
Stapleton
a
principall
Romanist
hath
thus
interpreted
our
Sauiours
speech
,
saying
;
In
this
place
the
fruites
by
which
heretickes
must
bee
knowne
,
are
neyther
some
true
things
which
they
teach
,
neyther
are
they
alwayes
the
workes
which
they
doe
,
whether
good
or
euill
,
but
they
are
partly
the
hereticall
doctrines
themselues
,
which
are
false
and
impious
which
are
proper
to
euery
hereticke
,
and
of
euery
arch-heretike
properly
inuented
;
partly
also
certayne
ill
workes
proper
to
heretikes
,
and
growing
foorth
from
the
roote
it selfe
of
heresie
:
for
such
are
theyr
owne
proper
fruites
as
haue
theyr
owne
Authors
and
Parents
.
4
Concerning
the
first
,
Two
wayes
heretikes
may
be
knowne
by
their
doctrine
.
Ibid.
The
faithfull
people
may
two
wayes
knowe
heretickes
from
theyr
owne
doctrines
,
as
by
theyr
proper
fruites
;
first
by
theyr
doctrine
generally
receyued
,
namely
,
as
if
it
be
new
and
vnheard
,
and
otherwise
than
by
the
knowne
rule
of
faith
,
which
anciently
they
receiued
,
for
so
the
Scripture
exhorteth
faithfull
people
,
when
shee
giueth
warning
to
beware
of
heretickes
;
saying
:
If
any
shall
euangelize
vnto
you
otherwise
than
you
haue
receyued
,
let
him
be
accursed
.
An
other
way
by
theyr
false
doctrine
,
an
hereticke
is
knowne
as
by
his
owne
fruite
,
when
by
the
doctrine
it selfe
euill
workes
are
engendred
,
or
when
the
doctrine
it selfe
leadeth
men
vnto
wickednesse
of
life
and
manners
,
as
at
this
day
very
many
doctrines
of
other
herotickes
doe
.
5
Concerning
the
latter
,
the
euill
workes
proper
to
heretikes
,
and
by
which
they
may
be
knowne
,
as
by
their
owne
proper
fruits
,
How
here
tikes
may
be
known
by
their
works
are
a
certaine
pride
not
vulgar
,
but
especiall
,
against
the
present
,
and
all
auncient
Doctours
of
the
Church
.
Likewise
an
hatred
not
of
this
man
or
of
that
man
,
but
of
the
whole
Church
,
or
truly
of
her
superiors
,
pertinacie
,
anuy
,
inobedience
,
ambition
,
couetousnesse
,
and
a
singular
kind
of
hypocrisie
.
And
further
,
which
vseth
to
issue
out
of
these-spoile
and
destructions
of
Churches
,
subuersion
of
kingdomes
and
common-wealths
,
the
dissolution
of
the
whole
people
.
These
fruits
of
Heretikes
the
Scripture
teacheth
,
and
all
antiquitie
hath
obserued
.
So
the
Anostle
;
there
shall
be
men
louing
themselues
,
hautie
,
proud
,
and
hauing
the
shew
of
pietie
,
2.
Tim.
3.
but
denying
all
the
power
thereof
;
that
is
,
the
Gospell
in
their
mouth
charity
in
their
tongue
,
hatred
of
the
Church
in
their
heart
,
sacriledges
in
their
deeds
,
pride
in
their
breast
.
Againe
;
Rom.
16.
not
seruing
the
Lord
,
but
their
belly
,
by
sweet
speeches
they
seduce
the
hearts
of
innocents
.
2.
Cor.
11.
And
againe
,
such
false
Apostles
are
craftie
worke-men
,
transfiguring
themselues
into
the
Apostles
of
Christ
.
1.
Tim
4.
So
vnto
Timothie
,
certaine
shall
depart
from
the
faith
,
attending
to
the
spirits
of
error
,
and
doctrines
of
diuels
speaking
a
lie
in
hypocrisie
.
2.
Pet.
2.
Further
,
Peter
;
They
shall
make
merchandize
of
you
in
couetousnesse
with
fained
words
.
And
lastly
,
Titus
1.
Paul
vnto
Titus
;
Teaching
the
things
which
behooue
not
for
filthie
lucres
sake
.
By
these
fruits
,
wolues
are
knowne
vnder
the
garments
of
sheepe
,
and
heretikes
vnder
the
title
of
the
Ministers
of
the
Word
.
De
vtil.
credendi
,
cap.
1.
Therefore
Augustine
defineth
an
Heretike
thus
;
An
Heretike
is
he
,
that
either
begetteth
or
followeth
false
and
new
opinions
,
for
temporall
commoditie
,
and
chiefely
for
glorie
and
dominion
sake
.
For
euery
Heretike
forsaketh
the
vnitie
and
faith
of
the
Catholike
Church
,
either
for
temporall
commoditie
,
or
to
get
the
praise
of
his
name
.
By
all
which
we
see
these
words
of
our
Sauiour
explicated
not
by
any
,
but
such
a
one
as
in
all
things
fauoureth
the
Romane
church
,
to
point
out
the
right
way
to
iudge
false
teachers
by
:
all
which
the
more
I
duely
obserued
,
the
more
did
I
find
iust
cause
to
forsake
the
Church
of
Rome
,
and
to
abandon
all
longer
communion
therewith
.
6
For
first
concerning
their
doctrines
,
The
Bishops
of
Rome
haue
beene
authors
of
many
false
doctrines
.
Sess.
24.
Can.
3.
I
haue
found
the
Bishops
of
the
Church
of
Rome
to
haue
been
the
authors
of
many
erronious
nouelties
.
For
Pius
Quartus
decreed
at
Trent
that
it
should
be
lawfull
for
him
to
allow
those
degrees
to
marrie
together
,
which
God
in
Leuiticus
had
forbidden
,
and
to
forbid
those
which
God
had
allowed
;
this
was
ex
Cathedra
an
hereticall
decree
;
who
can
excuse
it
?
but
this
was
not
his
heresie
alone
,
for
against
true
faith
and
beliefe
many
Popes
haue
taught
the
like
marriages
.
Summa
Angelica
verbo
Papa
.
nu.
1.
Martine
the
fifth
allowed
one
to
keep
in
marriage
his
owne
sister
.
Of
late
yeares
another
Pope
allowed
King
Henrie
the
eighth
to
marrie
his
brothers
wife
,
in
which
case
of
affinitie
Ioannes
Viguerius
teacheth
that
the
Pope
hath
no
lawful
power
to
dispence
.
And
another
Pope
taught
Emmanuel
King
of
Portugale
to
marry
two
sisters
.
By
which
dispensations
and
doctrine
,
Osor
de
gest
.
Eman.
lib.
2.
I
perceiued
both
heresie
to
be
taught
by
Popes
and
to
be
practised
.
Celestine
Pope
ordained
marriage
to
be
void
,
Hadrian
.
quod
.
lib.
6.
pag.
34.
when
either
of
the
parties
fall
into
herefie
.
Pope
Steuen
the
sixth
decreed
in
a
Councell
that
such
as
were
ordained
Bishops
by
Pope
Formosus
his
predecessour
,
were
not
lawfully
ordained
,
Sigebert
.
chron.
an.
902.
Sigon
.
de
Reg.
Jtal.
lib.
6.
an.
896.
Baron
.
an.
897.
nu.
6.
b
de
consecrat
.
d.
4.
à
quodam
.
32.77
.
quod
proposuisti
.
Ibid.
§.
sed
illud
Ambr.
Concil.
Senens
.
apud
Baron
.
an.
303
nu.
89.
Caranza
in
Marcel
.
Tom.
2.
an.
302.
nu.
102.
Athanas
.
epist.
ad
solitar.
fas
.
tem
.
an.
353.
Baron
.
an.
357.
num.
43.44
.
because
Formosus
was
an
euill
man
:
which
tasteth
flat
Donatisme
.
Pope
Nicholas
decreed
that
to
Baptise
onely
in
the
name
of
Christ
,
is
good
Baptisme
,
contrarie
to
the
decrees
of
Gregorie
and
Pelagius
.
Pope
Gregorie
decreed
that
a
man
might
take
another
wife
,
in
case
his
wife
were
so
diseased
,
that
she
would
not
yeeld
him
the
debt
of
mariage
,
the
which
saith
Gratian
is
contrarie
to
the
sacred
Canons
,
and
to
the
doctrine
of
the
Apostles
and
Euangelists
.
Marcellinus
committed
idolatrie
,
and
offered
sacrifice
to
Iupiter
,
Saturne
,
Hercules
,
and
the
Pagan
gods
,
and
was
thereupon
examined
,
and
condemned
by
a
Councell
of
three
hundred
Bishoppes
.
Which
storie
Baronius
confesseth
was
from
the
beginning
beleeued
with
a
generall
consent
,
and
kept
in
the
ancient
Martirologies
and
Breuiaries
of
the
Romane
Church
.
Liberius
who
was
Pope
about
the
yeare
three
hundred
and
fiftie
,
fell
into
Arianisme
,
subscribing
to
the
vniust
condemnation
of
Athanasius
,
whereupon
Athanasius
fell
from
his
communitie
,
and
himselfe
as
an
obstinate
Heretike
,
was
deposed
and
cast
out
of
the
Church
.
Honorius
the
first
,
that
was
Pope
in
the
yeare
626.
was
a
Monotholite
Heretike
,
whose
heresie
was
,
that
Christ
had
but
one
will
,
and
so
withall
but
one
nature
:
for
the
which
the
Church
condemned
him
in
three
generall
Councels
;
In
which
matter
Caius
against
Pighius
saith
:
Synod
6.
act
4.12.13
.
Synod.
7.
act.
vlt.
Synod.
8.
act.
7.
How
can
Pighius
cleare
him
,
whom
Psellus
,
Tharasius
,
Theodorus
with
his
Councell
at
Hierusalem
,
L●●
.
liv
.
〈…〉
p.
●lt
.
Epiphanius
and
Pope
Adrian
affirme
to
haue
beene
an
Heretike
.
And
Dominicus
Bannes
deriding
Pighius
,
calleth
it
a
iest
,
that
now
after
nine
hundred
yeares
Pighius
can
find
all
those
wickednesses
to
be
forgers
.
22.
Pag.
91.
I
haue
read
that
in
the
yeare
1408.
in
the
Councell
of
P●sa
,
consisting
of
a
chousand
Diuines
and
Lawyers
,
they
were
faine
to
depose
two
Popes
at
once
,
Gregorie
the
twelfth
and
Benet
the
thirteenth
,
●hcodor
●●c
.
meas
.
de
〈…〉
sum
.
hist
〈◊〉
3
〈…〉
cap
●
.
§
3.
〈…〉
Atten.
vbi
supra
cap.
6.
§
2.
Sess.
11.12
.
the
tenours
of
whose
depriuation
cals
them
;
Notorious
Scismatikes
,
obstinate
maintainers
of
Seism
?
Heretikes
departed
from
the
faith
,
scandalizing
the
whole
Church
,
vnworthie
the
Papacie
cut
off
from
the
Church
.
〈…〉
Benet
continued
Pope
still
for
all
this
,
a
second
Councell
holden
at
Constance
deposed
him
againe
,
and
declared
that
he
had
no
right
to
the
Papacie
,
commanding
all
men
to
esteeme
him
as
an
Heretike
,
and
Scismatike
.
The
same
Councell
deposed
also
another
Pope
for
heresie
,
namely
,
Iohn
the
three
and
twentieth
,
against
whom
it
was
prooued
,
that
he
held
and
defended
as
his
iudgement
,
that
there
is
no
eternall
life
,
Bian
pag.
1384.
Sess.
34.
nor
no
immortalitie
of
the
soule
,
nor
resurrection
of
the
dead
.
Not
long
after
the
Councell
of
Basil
deposed
Eugenius
the
fourth
,
See
AEn
.
Silu.
q●aest
Concil
Basil
.
lib.
2.
apud
Fascir
.
expetend
.
pag.
20.
&
inde
.
Declaring
him
to
be
a
rebell
against
the
sacred
Canons
a
notable
disturber
and
scandalizer
of
the
peace
,
and
vnitie
of
the
Church
,
a
Simonist
,
a
periured
wretch
,
incorrigible
,
a
Scismatike
,
an
obstinate
Heretike
.
By
which
exampics
of
Popes
teaching
false
doctrines
against
faith
,
and
notable
heresies
,
I
obserued
the
Church
of
Rome
to
haue
been
cleerely
deciphered
,
hauing
such
false
prophets
and
teachers
,
as
Christ
speaketh
of
,
easie
to
be
discerned
by
the
fruits
of
their
doctrines
,
either
taught
,
or
professed
,
or
both
.
And
so
this
way
of
iudging
Heretikes
by
their
doctrine
,
makes
exceedingly
against
the
Romane
Clergie
,
especially
when
I
reflect
vpon
all
the
nouelties
taught
and
confirmed
euen
by
Popes
approuing
them
,
as
concerning
the
prohibition
of
Priests
marriages
,
the
tolleration
of
the
Stewes
and
Brothel-houses
in
Rome
and
other
places
;
adoration
of
the
Eucharist
,
with
the
worship
of
Latria
;
with
many
others
which
I
haue
before
in
the
ninth
Chapter
shewed
not
to
be
ancient
,
and
consequently
hereticall
,
because
they
are
new
,
and
aftercome
into
the
Church
.
7
Againe
,
The
corrupt
and
rotten
fruits
of
Romish
doctrine
.
when
I
considered
further
the
second
way
to
iudge
of
false
prophets
by
the
Church
of
Rome
,
as
Stapleton
teacheth
,
by
the
proper
fruits
of
their
doctrine
,
I
found
also
by
this
way
the
fruits
of
Romane
teachers
to
be
most
corrupt
and
rotten
,
issuing
forth
of
their
doctrine
;
for
what
proceedeth
from
their
dogmaticall
teaching
the
lawfulnesse
of
the
Stewes
tolleration
,
but
too
vnrefrained
a
licence
and
liberty
of
sinning
to
all
that
are
loosely
affected
?
What
greater
incentiue
to
sin
can
there
be
for
lasciuious
persons
,
then
assurance
of
place
and
persons
,
where
conueniencie
and
consent
may
assuredly
bee
expected
?
Or
what
greater
occasion
to
yong
persons
prodigally
to
spend
their
temporall
substance
,
and
ruine
their
soules
,
then
grant
of
such
open
passage
to
si●
?
What
can
more
encourage
poore
minds
to
be
dishonest
,
then
permission
to
get
themselues
liuings
by
dishonestie
?
As
also
what
can
more
demonstrate
the
Popes
couetousnes
and
insatiable
auarice
,
then
the
permission
of
such
offenders
paying
yearely
tribute
vnto
him
for
the
free
exercise
of
all
filthie
abominations
?
Againe
,
what
proceedeth
from
the
prohibition
of
Priests
marriage
,
but
infinite
and
almost
innumerable
sinnes
against
nature
,
as
bestialitie
,
Sodomie
,
vnnaturall
euacuations
,
Incest
,
adulterie
,
fornication
,
sacriledges
,
and
a
thousand
other
abominations
,
which
abound
in
the
present
Church
of
Rome
,
whilest
that
lawfull
wedlocke
,
and
honorable
bed
which
Saint
Paul
calleth
vndefiled
,
may
not
be
permitted
,
nor
commended
,
without
imputation
of
incontinencie
,
sacrilege
,
and
filthy
pollution
,
which
is
truely
the
doctrine
of
Diuells
,
as
Saint
Paul
termeth
it
.
I
omit
to
speake
how
many
virgins
haue
beene
defloured
,
how
many
matrons
dishonoured
,
how
many
monastcries
peruerted
,
how
many
good
husbands
wronged
,
how
many
widdowes
abused
,
how
many
wilfull
abortments
,
how
many
slaughters
of
children
,
and
other
foule
abominations
committed
by
vnmarried
Priests
;
therefore
though
chastitie
and
single
life
are
both
highly
commendable
and
profitable
to
him
that
hath
the
gift
to
liue
so
,
yet
the
restraint
thereof
hath
more
disgraced
the
Church
of
God
,
then
almost
any
one
point
whatsoeuer
,
making
euen
sacred
things
to
appeare
to
the
world
deformed
and
full
of
such
blemishes
as
wil
neuer
be
taken
away
.
I
haue
obserued
further
also
that
the
doctrine
of
pardons
,
for
the
release
of
temporall
paines
due
to
finnes
,
either
in
this
life
or
in
Purgatory
,
annexed
vnto
graines
,
meddals
,
crosses
,
rings
,
and
the
like
paltry
things
,
which
is
a
doctrine
most
currant
in
the
Church
of
Rome
,
doth
serue
for
the
root
&
offpring
of
much
couetousnes
and
auarice
,
of
much
losse
of
time
vnprofitably
;
of
simony
in
selling
Masses
,
which
are
counted
sacred
things
,
for
money
;
of
neglecting
to
pray
for
the
liuing
,
while
so
many
dirges
,
masses
,
funerals
,
trentals
,
and
Aniuersaries
are
said
for
the
dead
without
fruit
or
profit
;
nay
how
farre
did
Pope
Gregorie
,
Lipeloo
.
in
vita
Greg.
Mag.
stiled
the
Great
,
proceed
in
the
vanitie
of
this
doctrine
,
whilest
he
praied
not
for
deceased
Christians
only
,
but
for
a
damned
Pagan
?
who
,
as
it
is
fabulously
written
in
his
life
,
and
hath
passed
currant
these
many
hundred
years
,
deliuered
the
soule
of
Traian
the
Emperour
out
of
hell
fire
by
his
praiers
,
which
hath
hitherto
beene
obtruded
vnto
the
Christian
world
for
an
especial
fauor
shewed
by
God
vnto
that
Pope
,
which
shall
neuer
be
shewed
vnto
any
other
.
Be
not
these
goodly
illusions
of
the
world
,
&
most
abominable
abuses
of
religion
,
growne
vp
in
the
Church
of
Rome
,
enameled
with
zealous
and
charitable
pretences
?
whilest
such
tales
must
set
forth
this
Popes
worth
,
and
be
beleeued
,
and
the
holy
Scriptures
teaching
no
remission
after
this
life
must
not
be
of
any
credit
at
all
?
I
haue
noted
many
euil
branches
to
rise
out
also
from
another
root
of
their
doctrine
,
which
confisteth
in
teaching
men
to
pray
to
Saints
;
how
much
Gods
glory
thereby
is
taken
from
him
,
is
apparent
to
any
man
of
experience
&
trauel
,
who
hath
seen
&
obserued
how
much
the
outward
solemnities
of
Saints
daies
do
excell
the
solemnities
of
Sundaies
which
are
the
feasts
of
the
Son
of
God
;
that
hath
obserued
many
more
Churches
dedicated
to
them
then
to
God
himself
;
that
hath
noted
the
ordinary
common
praier
of
lay-men
to
be
called
our
Ladies
office
;
whilest
they
haue
none
at
all
made
in
honor
of
the
holy
Trinity
,
or
of
the
Father
or
the
Son
,
only
a
short
one
they
haue
in
honor
of
the
holy
ghost
,
&
another
of
the
crosse
,
yet
not
free
from
superstition
&
idolatry
,
whilst
they
pray
:
Officium
sanctae
crucis
ad
Mat.
By
the
signe
of
the
cresse
to
be
deliuered
from
their
enemies
;
whilest
they
attribute
the
victory
Christ
got
vpon
the
crosse
to
the
crosse
it self
,
saying
.
O
victory
of
the
crosse
,
and
admirable
signe
,
cause
vs
to
hold
our
triumph
in
the
heauenly
court
.
Againe
,
Antipho
.
By
a
tree
we
were
made
bond-men
&
by
the
holy
crosse
we
are
set
free
;
The
fruit
of
the
tree
seduced
vs
,
the
Sonne
of
God
redeemed
vs
.
And
againe
,
O
blessed
crosse
,
&c.
sweet
wood
,
sweet
nailes
,
&c.
Antipho
ad
noc
.
Againe
,
O
venerable
crosse
which
hast
brought
saluation
to
wretches
,
by
what
praise
shall
I
extoll
thee
:
for
that
thou
hast
prepared
vnto
vs
thy
heauenly
life
.
Againe
speaking
to
Christ
,
By
thy
holy
crosse
thou
hast
redeemed
the
world
,
&c.
Al
which
in
my
iudgement
seemed
very
derogatory
to
Gods
glory
;
as
tending
to
a
diuine
worship
of
the
creature
for
the
Son
of
God
.
And
thus
in
their
excessiue
deuotions
to
Saints
and
creatures
,
they
haue
little
feeling
or
vnderstanding
of
the
true
loue
and
deuotion
they
should
feele
and
shew
to
their
Creator
.
8
When
moreouer
I
consider
how
the
Church
of
Rome
freeth
the
Clergie
from
true
obedience
to
temporall
Princes
,
Other
instances
of
the
corrupt
fruits
of
Romish
doctrine
.
by
their
immunity
it
pretendeth
they
enioy
euen
by
Gods
law
,
and
great
priuiledges
freeing
from
ciuil
courts
&
gouernment
;
I
find
here
an
open
gap
made
to
al
busie
heads
,
&
tumultuous
spirits
to
say
&
thinke
,
&
do
what
they
list
against
the
sacred
authority
of
Kings
and
Princes
confirmed
by
God
himselfe
;
But
withal
when
I
adde
the
doctrine
now
so
much
taught
in
the
Church
of
Rome
by
her
false
prophets
,
viz.
that
the
Pope
hath
power
and
ecclesiasticall
authoritie
from
God
,
for
the
good
of
the
Church
,
to
depose
Emperours
,
Kings
,
and
Princes
from
their
regal
dignities
,
&
kingdomes
,
in
the
execution
whereof
the
Pope
himselfe
as
the
head
of
Christianity
wil
be
the
chiefe
iudge
&
commander
in
his
owne
cause
,
I
find
al
the
wals
&
defences
of
security
for
Kings
shaken
to
the
ground
;
and
doores
let
open
to
the
wicked
intentions
&
designments
of
factious
spirits
to
plot
against
Kings
,
and
to
subuert
kingdomes
with
liberty
of
conscience
,
free
from
all
scruple
or
remorse
.
Hence
and
from
no
other
spring
ariseth
so
much
contempt
in
the
Roman
clergy
of
Kings
,
that
they
care
not
how
vnreuerently
they
speake
against
them
,
their
Magistrates
and
officers
,
and
others
,
as
they
list
;
some
will
not
stick
to
say
that
Priests
are
not
subiects
to
Kings
,
nor
are
bound
to
giue
answere
truly
to
the
temporall
Magistrates
,
or
Bishops
,
here
in
England
further
then
they
please
.
Others
will
make
no
scruple
to
say
,
that
they
may
lawfully
without
sin
,
if
they
can
free
themselues
from
being
apprehended
,
resist
,
yea
and
kill
his
Pursuiuants
in
defence
of
themselues
,
though
others
approuing
also
the
same
doctrine
,
more
milde
and
moderate
,
will
say
it
is
better
and
a
greater
act
of
perfection
,
to
let
themselues
bee
apprehended
,
then
so
to
resist
,
as
also
because
it
may
proue
scandalous
:
but
in
conclusion
all
hold
it
lawfull
,
and
all
teach
it
;
and
their
ground
is
naturale
est
vim
vi
repellere
,
it
is
a
natural
thing
to
repel
force
by
force
,
as
also
because
no
temporall
or
ciuill
authoritie
is
sufficiently
valued
against
the
Priests
of
the
Romane
Church
.
I
will
not
relate
what
libertie
the
Romane
doctrine
against
Princes
giueth
to
sawcie
subiects
to
speak
what
they
list
,
and
to
report
such
things
against
our
late
deceased
Queene
,
and
his
Maiestie
now
raining
,
as
are
odious
euen
vnto
mens
minds
to
thinke
of
;
my
hart
trembles
to
remember
what
horrible
crimes
I
haue
heard
them
charged
with
,
and
no
modest
Christian
would
euer
open
his
mouth
,
or
giue
eare
vnto
them
:
the
disgust
that
such
speeches
haue
giuen
me
,
is
farre
greater
then
I
can
expresse
,
because
all
the
world
knowes
them
to
be
most
hatefull
lies
and
calumniations
,
which
only
could
be
suggested
by
the
diuell
who
is
father
of
all
lies
and
vntruthes
,
and
master
of
such
Heretikes
as
the
Apostle
Iudas
describeth
,
Epist.
Judae
vers.
8.
dominationem
spernunt
,
despise
power
:
but
no
maruaile
if
men
yeeld
to
such
suggestions
of
the
diuel
,
since
experience
teacheth
,
that
this
doctrine
of
the
Popes
supereminent
power
hath
stirred
many
,
not
only
to
speake
,
but
also
to
attempt
diuers
trecherous
and
rebellious
enterprises
against
the
late
Queene
deceased
,
and
much
more
horrible
against
his
Maiesty
&
al
his
roial
Progeny
,
without
all
mercy
either
to
friend
or
foe
,
as
the
discouerie
of
the
powder
treason
,
plotted
and
designed
by
diuers
giddy
and
inconsiderat
heads
,
associated
with
some
of
the
society
of
Iesus
hath
of
late
made
manifest
to
the
world
;
nay
which
is
more
odious
,
such
as
are
(
as
they
thinke
themselues
)
religiously
affected
to
the
society
of
Iesus
,
Ioan.
Wilson
.
in
mart
.
Anglica
.
haue
not
sticked
to
make
some
of
the
abetters
of
that
hateful
conspiracy
martyrs
of
the
Roman
Church
,
as
namely
,
Garnet
&
Ouldcorne
;
wheras
it
is
wel
knowne
,
as
the
right
Honorable
the
Earle
of
Northhampton
sheweth
,
My
Lord
of
Northhampton
in
his
speech
to
Garnet
.
Garnet
was
not
called
to
the
barre
for
any
matter
of
conscience
,
as
some
perhaps
may
publish
out
of
rancor
or
peruersity
of
hart
,
to
set
a
faire
glosse
vpon
the
ground
of
his
profession
;
&
proueth
it
many
waies
by
diuers
presidents
of
fauor
,
and
therfore
wel
might
he
say
to
Garnet
as
he
did
,
foreseeing
how
his
fellowes
would
be
ready
to
canonize
him
;
In
the
same
speech
.
S.
Augustine
speaketh
of
some
hot-headed
fellowes
in
his
time
,
that
not
withstanding
their
life
led
in
this
world
more
latronum
,
like
theeues
,
yet
in
their
ends
affected
cultum
&
honorem
martyrum
,
the
seruice
and
honor
of
martyrs
:
among
whom
I
shall
euer
rancke
with
iust
cause
these
powder-men
.
But
this
proceedeth
as
many
other
actions
of
disalleagiāce
do
from
no
other
ground
then
from
that
noted
doctrine
of
the
Popes
illimited
power
&
transcendent
authority
in
ciuil
matters
ouer
Kings
which
he
challengeth
;
when
Card.
Bellar
in
his
book
against
D.
Barkley
,
Note
this
in
Bell.
goeth
so
farre
that
contrary
to
his
former
doctrine
he
teacheth
now
that
the
Apostles
were
not
subiect
to
ciuil
power
,
de
iure
,
but
de
facto
.
Wherby
we
may
see
in
time
into
what
a
gulfe
and
ocean
of
errors
the
doctrine
of
Rome
,
if
it
be
not
prudently
preuented
,
wil
drowne
the
world
in
;
which
principally
carieth
the
clergy
vpon
a
higher
waue
of
pride
then
any
,
in
so
much
that
the
L.
of
Northamp
.
out
of
the
multiplicity
of
his
reading
,
In
his
speech
to
Garnet
.
most
prudently
noteth
,
that
by
the
course
&
recourse
of
times
&
accidents
wise
men
obserue
that
very
seldome
hath
any
mischieuous
attempt
been
vndertaken
for
disturbance
of
a
state
without
the
counsel
and
assistance
of
a
Priest
,
in
the
first
,
in
the
middle
,
or
last
act
of
the
tragedy
;
and
that
all
along
with
such
a
a
chorus
of
confedraes
,
to
entertaine
the
Stage
,
whiles
the
liues
hnd
fortunes
of
great
Princes
,
being
set
vpon
the
tenter-hookes
,
aue
put
all
in
hazard
.
Which
obseruation
I
would
wish
that
all
Priests
would
diligently
marke
,
and
then
doubtlesse
they
would
bee
carefull
of
their
owne
reputations
,
and
be
more
reuerently
affected
to
higher
powers
than
they
are
,
as
it
gladdeth
mee
to
see
some
haue
beene
of
late
,
as
Master
Blackwell
,
Master
Warmington
in
his
moderate
defence
,
and
others
,
whose
good
examples
I
heartily
wish
many
more
may
embrace
and
follow
,
not
doubting
but
God
by
such
beginnings
may
draw
them
so
from
step
to
step
,
as
perfectly
to
see
and
discouer
the
erroneous
doctrines
of
the
Church
of
Rome
,
as
well
in
other
points
of
doctrine
,
as
in
that
of
the
Popes
pretended
authoritie
ouer
Princes
in
temporalls
,
as
he
hath
drawne
lately
,
master
Sheldon
a
prisoner
for
the
Roman
faith
,
and
my selfe
,
though
no
prisoner
,
as
I
hope
for
our
soules
euerlasting
good
,
so
also
for
the
future
benefit
of
many
others
,
and
the
fuller
accomplishments
of
his
more
mercifull
designements
to
others
thereby
,
who
doubtlesse
will
so
doe
,
if
we
by
our
ingratitude
and
forgetfulnesse
of
so
rich
a
benefite
prouoke
not
his
indignation
against
vs
,
by
euill
conuersation
,
and
bad
carriage
of
our
liues
,
as
others
haue
done
before
vs
,
to
the
aduantage
of
those
whose
communion
they
forsooke
,
and
disgrace
of
them
to
whose
congregations
they
were
conioyned
.
Which
doubtlesse
we
may
doe
,
if
beholding
the
abhominations
of
the
Church
of
Romes
corruptions
,
we
consider
them
rather
with
a
mind
to
reforme
our
own
faults
,
&
to
draw
others
from
them
,
than
to
lay
any
disgracefull
imputation
vpon
others
,
further
than
to
demonstrate
the
naughtinesse
of
the
tree
by
the
naughtie
leaues
,
floures
and
fruits
that
grow
forth
from
it
;
which
in
very
truth
is
the
onely
cause
why
I
haue
so
farre
entred
into
this
discourse
,
because
Christ
saith
;
According
to
Doctour
Stapletons
rule
.
Ex
fructibus
eorum
cognoscetis
eos
:
by
their
fruits
ye
shal
know
them
.
Now
therfore
since
out
of
the
fruits
of
the
Roman
doctrine
,
I
find
the
teachers
thereof
to
be
such
as
Christ
bids
vs
beware
of
,
I
must
say
,
Father
,
I
haue
sinued
against
heauen
and
against
earth
;
and
therfore
with
humble
acknowledgement
of
my
faults
desire
,
that
I
may
againe
be
receiued
into
his
fauor
.
9
Now
it
resteth
that
I
make
trial
of
the
Roman
teachers
by
the
fruits
of
their
liues
,
to
see
whether
by
them
also
they
can
be
found
such
as
Christ
speaks
of
to
be
auoyded
;
Other
fruits
of
the
Roman
Church
.
and
albeit
I
haue
already
in
the
former
chapter
alleadged
much
in
declaration
of
their
hypocrisie
,
it
is
here
not
amisse
to
consider
also
somewhat
of
other
their
fruits
.
And
first
to
beginne
with
Ambition
&
Bribery
,
I
find
that
Platina
on
Damasus
2.
noteth
,
that
the
custome
grew
that
any
ambitious
fellow
might
inuade
S.
Peters
seate
:
and
that
of
Boniface
8.
the
saying
was
,
T●latin
.
in
vita
Damas
.
That
he
entred
like
a
Fox
,
raigned
like
a
Lion
,
and
died
like
a
Dogge
.
Vita
Bonis
.
8.
I
find
also
that
Iohannes
Saresburiensis
obserued
long
agoe
,
that
It
passed
striuing
for
the
Popedome
,
they
fought
for
it
,
ambitious
men
entred
into
the
holy
place
,
Pol.
lib.
8.
cap.
23
not
without
theyr
Brothers
blood
.
I
finde
further
,
that
Platina
speaking
of
the
comming
of
Siluester
3.
to
the
Popedome
saieth
,
Vita
Siluest.
3.
At
that
time
it
came
to
passe
,
that
he
which
most
preuaild
not
in
learning
and
holy
life
,
but
in
Aribery
and
Ambition
,
euen
he
alone
obtained
the
Papacie
:
good
men
beeing
oppressed
and
reiected
.
I
find
also
,
that
Caesar
Baronius
intreating
of
the
Popes
that
succeeded
in
the
ninth
age
,
telleth
how
about
the
908.
Theodora
a
noble
woman
,
but
a
notable
strumpet
,
of
great
beauty
and
excellent
wit
,
by
keeping
company
with
Adelbert
the
Marquesse
of
Tuscia
,
by
whom
also
she
had
certaine
daughters
,
Anno
908.
nu.
6.
got
the
monarchie
of
the
Citty
into
her
hands
,
and
prostituting
her
daughters
vnto
the
Popes
inuaders
of
the
Apostolike
Sea
,
and
to
the
Marquesses
of
Tuscia
,
thereby
the
commaund
of
those
strumpets
so
encreased
,
that
at
theyr
pleasure
they
remoued
the
Popes
that
were
lawfully
created
,
and
thrust
violent
and
mischieuous
men
into
their
roome
.
Anno
912.
nu.
8
I
also
find
moreouer
,
that
the
famous
Ecclesiasticall
Writer
maketh
great
complaint
,
for
the
miserable
face
of
the
church
at
that
time
,
saying
;
How
filthy
was
the
face
of
the
Roman
Church
then
,
when
most
powerfull
,
and
withall
,
most
sordid
whores
bare
all
the
sway
at
Rome
?
at
whose
lust
Seas
were
changed
,
Bishoppes
were
giuen
;
and
that
which
is
horrible
and
not
to
be
vttered
,
whose
louers
,
the
false
Popes
,
were
thrust
into
the
seate
of
Peter
,
which
were
not
to
be
written
in
the
Cathologue
of
the
Roman
Bishoppes
,
but
for
the
noting
of
such
times
.
For
who
may
say
they
were
lawfull
Popes
,
which
were
thus
without
right
thrust
in
by
such
strumpets
?
No
where
we
find
any
mention
of
Clergy
choosing
or
giuing
consent
afterward
:
all
Canons
were
put
to
silence
,
the
Pontificall
decrees
were
choaked
,
ancient
traditions
proscribed
,
and
the
olde
customes
,
sacred
rites
,
and
former
vse
in
choosing
the
high
Bishop
vtterly
extinguished
:
thus
had
lust
gotten
euerie
thing
to
it
owne
hand
.
By
whose
complaint
I
obserued
not
onely
the
lasciuiousnesse
of
those
Popes
,
but
also
that
there
were
no
right
Popes
,
no
continued
succession
of
chiefe
bishops
,
which
is
one
of
the
strongest
grounds
the
teachers
of
Rome
doe
build
vpon
,
nor
consequently
no
visible
head
of
the
Church
vpon
earth
;
for
that
this
abuse
continued
almost
200.
yeares
together
.
discontinuance
of
time
,
Sigon
.
de
reg.
Ital.
an.
1046.
lib.
8.
&
vnlawfulnes
of
entrance
,
interrupting
the
succession
which
the
Church
of
Rome
most
insolently
braggeth
of
.
I
finde
diuers
examples
recorded
by
good
Writers
of
such
Apostaticall
Popes
as
shew
they
were
false
teachers
,
euen
by
the
confession
of
such
Writers
as
are
highly
esteemed
in
the
Church
of
Rome
.
Who
knowes
not
that
Benet
the
ninth
was
a
child
about
ten
yeeres
olde
?
Baron
an.
103.
Baron
.
an.
955.
num.
2.3
.
Plat.
&
Baron
.
ann.
908.
nu.
1.
Baron
.
an.
912.
num.
7.
Baron
.
an.
928.
That
Iohn
the
thirteenth
was
a
mad
lad
eighteen
yeares
old
at
the
most
?
That
Sergius
the
third
entred
violently
,
casting
out
his
predecessor
Christopher
,
imprisoning
him
with
bands
till
hee
draue
him
to
turne
Friar
,
and
so
to
end
his
dayes
?
Iohn
the
eleuenth
was
created
Pope
by
Theodora
,
and
violently
intruded
for
his
filthie
loue
.
Afterward
her
daughter
Marozia
by
force
of
armes
expelled
him
,
and
caused
him
to
be
imprisoned
,
where
hee
was
smothered
to
death
.
Baron
.
an
928.
num.
2.
Baron
.
an.
931.
num.
1.
Leo
the
sixt
succeeded
him
,
and
hee
also
was
imprisoned
and
died
.
The
next
but
one
was
Iohn
the
twelfth
,
hee
was
bastard
to
Sergius
by
madame
Marozia
,
and
being
yet
but
a
stripling
,
was
violently
put
into
the
Popedome
by
his
mother
and
her
husband
Wido
the
Marquesse
.
The
next
Pope
but
one
was
Stephen
,
Baron
.
an.
940.
num.
1.
chosen
by
the
Romans
without
the
Cardinals
consent
.
Iohn
the
thirteenth
another
boy
was
made
Pope
by
the
faction
of
Albericus
his
father
,
Baron
.
9.55
.
num.
4.
when
for
his
age
hee
was
not
yet
capable
of
the
order
of
a
Deacon
;
in
the
end
his
Bishops
forsooke
him
,
Luitpr
.
li.
6.
c.
11
and
one
night
as
hee
was
in
bed
with
a
mans
wife
,
the
diuell
strucke
him
,
and
he
died
.
About
ten
yeeres
after
Benet
the
sixt
was
imprisoned
and
murdred
by
Boniface
that
succeeded
him
,
who
got
the
Popedome
by
violence
,
Baron
.
an.
974.
&
was
againe
himselfe
as
violently
deposed
,
Anno
275.
nu.
1
and
Iohn
the
fifteenth
put
in
his
roome
,
but
hee
returned
againe
and
apprehending
Iohn
,
imprisoned
and
murdered
him
.
Anno
985.
nu.
1.
Baronius
saith
of
him
;
Hee
was
a
villaine
and
a
thiefe
,
the
murderer
of
two
Popes
,
the
inuader
of
Peters
Chaire
,
who
had
not
so
much
as
one
haire
of
a
Roman
Bishop
,
whether
we
consider
his
entrance
or
going
forward
:
but
deserueth
to
be
reckoned
amongst
famous
theeues
and
ransakers
of
their
Countrey
,
such
as
were
Sylla
and
Catiline
,
all
who
might
cast
their
cappes
at
this
thiefe
.
By
all
which
fruits
I
was
much
diuerted
from
the
church
of
Rome
.
Yet
other
fruits
as
bad
as
the
former
.
Besides
the
great
schismes
that
haue
bin
amongst
the
Popes
are
fruites
by
which
they
may
well
be
knowne
for
false
prophets
,
wherein
there
haue
been
two
or
three
Popes
at
once
.
I
find
about
the
yeare
1044.
Benet
the
ninth
,
Baron
.
an.
1044.
num.
1.2.5
.
Naucl
vol.
2.
gener
.
35.
Onup
.
in
Greg.
6.
Theod.
in
Niem
.
lib.
1.
ca.
7.
Siluester
the
3.
and
Iohn
were
all
Popes
at
once
,
and
made
their
abode
in
3.
seuerall
places
of
the
cittie
,
diuiding
amongst
them
the
reuenews
of
the
Patriarchies
,
vntill
Gregory
the
6.
hiring
them
with
money
to
giue
ouer
,
himselfe
was
created
the
fourth
Pope
,
and
was
presently
expelled
againe
,
and
Clement
ordained
.
Againe
,
about
the
yeare
1379.
beganne
the
schisme
betweene
Vrban
and
Clement
,
which
ended
not
till
seuenty
yeeres
after
.
At
the
first
there
were
two
Popes
togither
,
the
one
in
Italie
the
other
in
France
;
Naucleer
.
col.
2.
gener
.
46.
Ioh.
Moium
.
de
reb.
Hisp
.
l.
18.
c.
1
Naucl.
gene.
47.
what
time
the
most
learned
men
aliue
could
not
tell
which
was
the
true
Pope
,
but
it
was
doubted
throughout
the
christian
world
.
Hereupon
som
30.
yeres
after
the
schisme
begaN
,
the
Cardinalls
meeting
at
the
Councel
of
Pisa
elected
a
third
Pope
,
&
so
there
were
three
Popes
:
whereof
Bellarmine
saith
,
It
could
not
easily
be
iudged
which
of
them
was
the
true
and
lawfull
Pope
,
De
Rom.
Pontif.
li.
4.
ca.
14
euerie
one
of
them
hauing
most
learned
Patrons
.
Shortly
after
,
the
Councell
of
Constance
deposed
them
all
three
and
created
Martine
,
which
yet
did
not
so
extinguish
the
schisme
,
but
that
in
the
Coun
cell
of
Basil
it
brake
out
againe
,
Naucl.
gen.
48.
where
the
Duke
of
Sauoy
was
made
Pope
against
Eugenius
,
and
was
called
Felix
,
betweene
whose
resignation
,
and
the
election
of
Clement
against
Vrban
was
seuenty
yeeres
,
for
Clement
was
elected
Anno
1379.
Clem
elected
.
Felix
resigned
Anno
1449.
which
schismes
as
they
ouerthrowe
that
article
of
faith
,
I
beleeue
the
holie
Catholike
Church
(
for
Zabarell
saith
To
suffer
many
in
the
Papacie
,
Zabar
.
de
susp
.
Pauli
post
init
.
is
to
offend
that
article
of
faith
,
one
holie
Catholicke
)
so
are
they
such
fruits
as
doe
cleerely
demonstrate
the
teachers
of
that
Church
,
which
Christ
biddeth
vs
take
heede
of
.
Which
fruits
of
schisme
,
as
they
haue
abounded
in
the
Papacie
,
so
doe
they
euen
till
this
day
no
lesse
abound
amongst
the
whole
Clergie
;
for
mine
owne
experience
teacheth
me
so
much
,
that
there
is
such
a
rooted
schisme
and
diuision
betwixt
those
of
the
societie
of
Iesus
,
and
of
the
order
of
Saint
Benet
,
as
also
betwixt
the
secular
Priests
and
the
said
societie
,
that
it
is
impossible
euen
for
the
Pope
himselfe
to
make
a
quiet
attonement
between
them
;
and
so
different
are
the
incorporations
of
the
Romane
Clergie
,
euery
one
ambitiously
ayming
to
outgoe
each
other
in
the
fauor
of
the
layty
,
that
whilst
they
striue
to
aduance
themselues
,
they
hinder
one
another
:
only
the
poore
seculars
,
whom
the
Iesuites
seeke
to
calumniate
with
most
impudent
vntruths
,
are
likeliest
(
thogh
they
be
the
honestest
amongst
them
,
to
go
down
the
wind
for
want
of
Bishops
among
them
,
to
be
their
heads
,
which
is
vnlikely
to
be
obtaind
in
haste
,
if
the
religious
can
hinder
them
,
by
any
cunning
sleights
and
slie
deuises
:
yet
in
fine
,
if
the
Papacie
continue
,
the
Capuchines
are
most
likely
to
preuaile
,
because
as
one
of
them
answered
to
one
that
wondered
their
Order
liued
in
peace
with
the
Iesuites
,
which
other
Orders
could
not
doe
,
saying
the
cause
was
,
because
the
Iesuites
desired
to
haue
all
,
and
they
desired
to
forsake
all
,
and
to
haue
nothing
:
wittily
taxing
the
couetous
desire
of
the
Societie
;
so
may
I
conclude
,
because
the
Capuchines
desire
to
haue
least
,
most
Papists
in
time
will
be
enclined
to
fauour
them
,
as
least
burthensome
to
their
Commonwealths
.
11
But
now
I
must
a
little
further
(
the
better
to
examine
the
Church
of
Rome
by
the
workes
and
fruits
of
her
teachers
)
enter
into
the
consideration
of
some
of
her
Popes
,
Martin
.
Polon
.
an.
1607.
Plat.
in
Siluest.
2.
fas
cic
.
temp.
an.
1004.
whom
we
shall
finde
to
haue
beene
as
wicked
men
(
if
any
credit
is
to
be
giuen
to
Stories
)
as
euer
liued
.
It
is
written
of
Siluester
the
second
,
Other
fruits
of
diuers
particular
Popes
.
that
being
a
Monke
he
forsooke
his
Monasterie
,
and
giuing
himselfe
to
the
Diuell
,
followed
him
,
and
did
homage
to
him
,
that
all
things
might
propser
according
to
his
minde
;
which
thing
the
Diuell
promised
him
:
And
so
by
briberie
he
obtained
the
Archbishoprickes
of
Rhemes
and
Rauenna
,
and
at
last
the
Popedome
also
,
by
the
helpe
of
the
Diuell
,
vpon
this
condition
,
that
after
his
death
he
should
be
his
,
bodie
and
soule
.
In
the
end
,
as
he
was
saying
Masse
,
by
the
noyse
of
Diuels
about
him
he
vnderstood
he
should
die
;
whereupon
confessing
his
sinne
before
the
people
,
he
desired
all
the
members
of
his
bodie
,
wherewith
he
had
serued
the
Diuell
,
to
be
cut
off
,
and
the
trunke
of
his
bodie
to
be
layed
in
a
Wagon
,
and
buried
where
the
horse
would
draw
it
:
Of
whom
Caesar
Baronius
,
Anno
991
nu.
7.
though
he
doth
his
best
to
excuse
him
,
confesseth
notwithstanding
,
That
he
forsooke
his
Monasterie
,
and
became
a
Courtier
,
and
in
talking
,
babling
,
slaundering
,
detracting
,
flatterie
,
and
doublenesse
of
minde
being
made
to
deceiue
,
he
out-went
all
men
.
Now
as
for
Boniface
the
seuenth
,
Baro.
an.
985.
nu.
1.
Baronius
writeth
,
That
he
was
a
very
villaine
,
and
a
Church-robber
,
a
sauage
theefe
,
the
cruell
murderer
of
two
Popes
,
the
inuader
of
Peters
Chaire
,
that
had
not
so
much
as
the
haire
of
a
Pope
,
but
was
to
be
reckoned
amongst
the
ransackers
and
spoylers
of
their
countrey
,
such
as
were
Scilla
and
Catilione
,
which
were
not
comparable
to
this
theefe
that
murdered
two
Popes
.
Here
are
goodly
fruits
for
the
Vicar
of
Christ
;
yet
I
find
Pope
Iohn
the
thirteenth
farre
more
fruitfull
than
the
former
,
whome
the
Stories
call
,
a
[
](A19326-e32020-b)a
a
Platin.
in
Io.
13.
Naucler
anno
956.
Monster
of
a
man
,
[
](A19326-e32060-b)b
b
Platin.
in
Io.
an.
13.
one
from
his
youth
vp
defiled
with
all
vice
and
turpitude
,
more
giuen
to
hunting
than
prayer
,
when
he
could
tend
it
for
lecherie
;
[
](A19326-e32090-b)c
c
Sigon
.
reg.
Ital.
l.
7.
anno
963.
Onuch
annot.
Plat.
in
Io.
8.
Luitprand
.
l.
6.
c.
6
&
7.
quem
refert
.
Bar.
an.
963.
accused
and
detected
before
the
Emperour
,
in
a
Synod
of
Bishops
,
of
Murthers
,
Adulteries
,
Incests
,
Periuries
,
and
other
vices
of
all
sorts
.
His
whores
that
he
kept
are
named
Reynera
a
widow
,
Stephana
his
fathers
Concubine
,
and
her
sister
,
Ioane
Anne
,
and
diuers
others
:
He
turned
the
Palace
of
Laterane
into
a
Stewes
:
he
would
forcibly
rauish
wiues
,
widowes
,
and
maides
that
came
from
other
places
to
Rome
on
Pilgrimage
,
the
fame
whereof
made
them
afraid
to
come
:
Hee
would
giue
them
Saint
Peters
golden
Challices
and
Crosses
for
a
reward
:
He
vsed
Hunting
openly
,
and
Dicing
and
Drinking
:
at
dice
hee
would
call
vpon
the
Diuell
to
helpe
him
,
drinke
healths
to
the
Diuell
,
set
mens
houses
on
fire
,
reuell
it
vp
and
downe
the
Citie
in
armour
.
He
ordained
a
Deacon
in
his
Stable
amongst
his
Horses
;
a
Bishop
of
tenne
yeares
old
,
and
made
Bishops
for
money
.
He
put
out
his
Godfathers
eyes
,
cut
off
his
Cardinals
members
;
one
mans
tongue
he
cut
out
,
and
maymed
two
Cardinals
more
,
cutting
of
ones
nose
,
and
anothers
hand
:
[
](A19326-e32220-b)d
d
Anton.
Chron.
port
2.
tit
.
16.
c.
1
ff.
16.
fassic
.
Tep
.
anno
944
Baron
anno
964.
nu.
17.
in
the
end
as
he
was
committing
adulterie
with
a
mans
wife
,
hee
was
suddenly
slaine
by
the
Diuell
,
and
died
without
repentance
.
Many
others
could
I
record
,
whose
fruits
are
most
irksome
to
behold
,
and
vnholsome
to
taste
,
but
one
Alexander
the
sixt
shall
serue
for
all
,
who
liued
about
a
hundred
yeares
since
;
Do
Princip.
c.
18
of
whom
Machiauell
writeth
,
That
hee
did
nothing
but
play
the
deceiuer
of
mankind
;
he
gaue
his
mind
to
nothing
but
villanie
and
fraud
,
whereby
to
deceiue
men
:
He
got
the
Papacie
by
Symonie
,
Onuph
vit.
Alex
.
Guic.
Hist.
l.
1.
buying
the
consent
of
the
Cardinals
,
that
after
smarted
for
it
.
The
King
of
Naples
signified
vnto
the
Queene
his
wife
with
teares
,
when
he
heard
of
his
election
,
that
there
was
a
Pope
created
,
who
would
be
the
bane
of
Italie
,
and
of
the
whole
Commonwealth
;
the
which
was
also
the
generall
ceonceit
of
all
men
.
Guicciardine
sayth
,
He
was
a
Serpent
,
Lib.
6.
that
with
his
poysoned
infidelitie
,
horrible
examples
of
crueltie
,
luxurie
,
and
monstrous
couetousnesse
,
selling
without
distinction
thinges
holy
and
prophane
,
had
infected
all
the
world
.
His
manners
and
customes
were
dishonest
,
Lib.
1.
little
sinceritie
in
his
administrations
,
no
shame
in
his
face
,
small
truth
in
his
wordes
,
little
faith
in
his
heart
,
and
lesse
religion
in
his
opinions
,
all
his
actions
were
defiled
with
vnsatiable
couetousnesse
,
immoderate
ambition
,
and
barbarous
crueltie
.
He
was
not
ashamed
,
contrarie
to
the
custome
of
former
Popes
(
who
to
caest
some
colour
ouer
their
infamie
,
were
wont
to
call
them
their
nephewes
)
to
call
his
sonnes
his
childen
,
Lib.
3.
and
for
such
to
expresse
them
to
the
world
.
The
bruit
went
,
that
in
the
loue
of
his
owne
daughter
Lucretia
were
concurrent
,
not
onely
his
two
sonnes
,
the
Duke
of
Candie
and
the
Cardinall
of
Valence
,
but
himselfe
also
,
that
was
her
father
;
who
as
soone
as
hee
was
chosen
Pope
,
tooke
her
from
her
husband
,
and
married
her
to
the
Lord
of
Pesere
:
but
not
able
to
suffer
her
husband
to
be
his
corriuall
,
hee
dissolued
that
marriage
also
,
and
tooke
her
to
himselfe
by
vertue
of
Saint
Peters
keyes
.
Lib.
6.
Onuph
.
It
was
among
other
graces
his
naturall
custome
,
to
vse
poysonings
,
not
onely
to
bee
reuenged
of
his
enemies
,
but
also
to
despoyle
the
wealthie
Cardinals
of
their
riches
.
And
this
hee
spared
not
to
doe
against
his
owne
friends
;
till
at
the
last
,
hauing
a
purpose
at
a
bauquet
to
poyson
diuers
Cardinals
,
and
for
that
end
appointed
his
Cup-bearer
to
giue
attendance
with
the
wine
,
amde
readie
for
the
nonce
;
who
mistaking
his
bottle
,
gaue
the
poysoned
cup
to
him
,
was
thus
himselfe
dispatched
by
the
iust
iudgement
of
God
,
that
had
purposed
to
murder
his
friends
,
that
he
might
be
their
heire
.
12
I
omit
many
other
particular
fruits
of
diuers
Popes
,
which
would
make
much
more
against
the
Church
of
Rome
;
but
these
being
ynough
for
the
application
to
Dr.
Stapletons
doctrine
concerning
the
discouerie
of
false
Prophets
vnto
the
Teachers
of
the
Church
of
Rome
,
I
could
not
but
iudge
the
teachers
of
that
Church
too
passionate
and
partiall
,
that
knowing
the
most
distastfull
fruites
thereof
,
not
onely
in
their
Head
the
Pope
,
but
also
in
their
Cardinals
,
Bishops
,
and
euen
in
their
religious
Monasteries
,
to
haue
been
so
bad
,
as
the
like
are
not
to
be
found
in
any
of
the
resormed
Churches
,
will
notwithstanding
most
vniustly
charge
the
Ministers
of
Gods
Word
,
and
Teachers
of
reformation
,
to
abound
in
such
fruits
:
insomuch
that
I
could
not
but
admire
the
impudencie
of
Master
Doctor
Stapleton
,
speaking
against
the
Teachers
of
the
reformed
Churches
,
saying
,
The
Diuell
seemeth
to
haue
receiued
power
from
God
by
his
Ministers
,
Bonif.
Mor.
Dom.
7.
post
Pent.
loc.
2.
the
Heretikes
of
our
time
,
to
produce
most
barbarous
and
horrible
fruits
,
and
to
make
huge
slaughters
in
the
Church
,
and
according
to
his
pleasure
and
malice
to
vexe
,
trouble
,
and
destroy
the
mysticall
bodie
of
Christ
,
as
well
in
the
whole
worship
and
Sacraments
of
Religion
,
as
also
in
all
the
authoritie
and
power
it
hath
vpon
earth
.
Whereas
in
truth
,
mature
iudgement
of
the
premised
fruits
of
the
Church
of
Rome
,
both
concerning
doctrine
and
manners
,
will
discouer
his
rash
assertion
to
be
vertified
of
himselfe
and
his
owne
Romane
Church
,
teaching
many
nouelties
,
and
abounding
in
all
kind
of
wickednesse
,
as
men
of
learning
and
experience
well
know
.
And
therefore
his
enumeration
of
74
wicked
fruits
in
the
Teachers
of
reformation
may
fitlier
be
applyed
in
part
to
the
Church
of
Rome
,
and
in
the
meane
time
the
reformed
Churches
hauing
learned
to
forgiue
,
not
onely
74
calumniations
and
iniurious
reproaches
,
but
euen
77
;
and
that
77
times
of
their
offending
neighbours
,
will
not
be
so
vncharitable
as
not
to
pardon
them
,
but
also
most
earnestly
,
out
of
true
charitie
,
pray
for
their
conuersion
,
as
Christ
did
for
the
Iewes
,
saying
,
Ignosce
eis
Domine
quia
nesciunt
quid
faciunt
,
Pardon
them
,
O
Lord
,
because
they
know
not
what
they
doe
.
Hence
(
courteous
Reader
)
since
I
follow
but
the
Councell
in
the
search
of
truth
,
which
Christ
(
by
the
interpretation
of
the
Romanists
themselues
)
giueth
to
all
in
iudging
Teachers
by
their
fruits
,
and
hereby
being
moued
to
an
alienation
from
the
Church
of
Rome
,
I
hope
that
in
conscience
,
euen
in
the
sight
of
God
and
Man
,
I
am
excusable
,
for
my
incorporation
to
the
Church
of
England
,
since
it
is
grounded
vpon
such
a
place
of
Scripture
as
Christ
himselfe
deliuereth
,
and
the
Church
of
Rome
alloweth
as
a
direction
,
by
which
men
may
discerne
the
truth
of
their
Teachers
.
Esteeme
not
therefore
slight
ly
of
this
inducement
,
but
weigh
it
seriously
,
as
indeed
it
is
a
point
of
great
importance
,
to
produce
in
the
soules
of
Christians
that
true
detestation
and
hatred
of
the
Romane
Apostasie
,
as
the
enormities
and
foule
deformities
thereof
varnisht
ouer
with
lies
and
hipocrisies
doe
require
.
CHAP.
XIII
.
Containing
an
obseruation
about
the
Sacrifice
of
the
Masse
,
which
is
accompted
by
the
Church
of
Rome
the
chiefest
act
of
Religion
,
which
can
be
done
to
God
.
AS
that
obiect
which
is
most
frequently
presented
to
a
mans
eies
,
The
Sacrificie
of
the
Masse
grounded
vpon
mans
inuention
.
is
also
most
frequent
in
his
memorie
,
and
taketh
the
deepest
impression
;
euen
so
the
Sacrifice
of
the
Masse
being
an
action
which
in
the
Papacie
as
a
Priest
I
did
daily
performe
,
with
more
serious
preparation
,
and
intensiue
affection
,
than
any
thing
else
whatsoeuer
;
because
I
held
it
the
most
pleasing
action
I
could
doe
to
the
honour
of
God
,
to
the
good
of
his
Church
,
and
for
the
benefit
of
my selfe
,
and
others
;
therefore
amongst
all
the
erroneous
doctrines
which
I
discouered
in
the
Church
of
Rome
,
the
abuse
thereof
doth
most
often
offer
it selfe
to
my
minde
,
and
with
greatest
impression
laieth
open
vnto
mee
the
foulenesse
of
my
former
heresies
in
that
Church
,
and
toucheth
my
soule
with
the
deepest
stroke
of
repentance
aboue
all
others
:
especially
when
I
consider
the
most
detestable
Idolatrie
committed
therein
,
not
only
by
my selfe
,
but
by
the
Assistants
in
adoring
visible
Elements
,
for
the
Sauiour
of
the
world
,
and
that
with
such
a
kinde
of
worship
as
is
only
due
to
God
himselfe
,
and
in
being
too
credulous
to
that
erroneous
doctrine
of
the
Councell
of
Trent
,
Sess.
6.
c.
2.
can
.
3
that
if
any
man
shall
say
,
that
the
Sacrifice
of
the
Masse
is
only
a
Sacrifice
of
praise
and
thankes-giuing
,
or
a
bare
commemoration
of
the
Sacrifice
performed
vpon
the
Crosse
,
and
not
a
propitiatorie
Sacrifice
,
or
that
it
doth
not
profit
him
alone
that
receiueth
it
,
and
that
it
ought
not
to
bee
offered
for
the
liuing
and
the
dead
,
for
their
sinnes
,
punishments
,
satisfactions
,
and
other
necessities
,
let
him
bee
accursed
.
Which
curse
albeit
it
carrieth
a
terrour
with
it
to
such
as
are
not
enlightned
so
,
that
they
can
discerne
the
erroneous
doctrine
for
which
it
accurseth
,
and
that
carrieth
not
rather
in
minde
the
feare
of
Gods
maledication
,
than
any
of
man
;
saying
:
Cursed
is
hee
that
putteth
his
trust
in
man
,
and
taketh
man
for
his
defence
,
and
his
heart
goeth
from
the
Lord
:
as
the
followers
of
the
Church
of
Rome
doe
,
who
relie
only
vpon
the
Popes
authoritie
,
who
may
be
as
sinnefull
a
man
as
any
other
,
thinking
themselues
secure
,
if
his
authoritie
be
their
defence
,
and
the
warrant
of
their
beliefe
;
yet
could
I
not
stand
in
dread
of
his
curse
,
when
once
I
found
this
Sacrifice
of
the
Masse
,
as
it
is
now
taught
by
the
Church
of
Rome
,
not
to
haue
sufficient
warrant
by
Gods
word
,
nor
by
the
ancient
Church
,
teaching
any
such
doctrine
concerning
it
,
as
the
present
Church
of
Rome
teacheth
.
2.
The
Masse
was
not
instituted
by
Christ
.
For
first
I
obserued
,
that
this
Sacrifice
,
which
the
Church
of
Rome
teacheth
,
to
bee
a
propitiatorie
Sacrifice
,
and
such
a
one
as
may
be
offered
for
sinnes
,
as
well
of
the
liuing
as
of
the
dead
,
is
not
any
thing
agreeable
to
the
institution
of
our
LORD
IESVS
,
there
is
not
so
much
as
a
word
spoken
by
CHRIST
of
any
offering
,
or
oblation
to
bee
made
,
but
only
commandement
giuen
to
eate
and
drinke
,
and
to
doe
that
in
remembrance
of
him
,
his
wordes
only
importing
the
institution
of
a
Sacrament
,
and
no
Sacrifice
.
Neither
did
hee
so
much
as
vtter
a
word
that
hee
offered
himselfe
at
the
last
Supper
,
for
Cornelius
Musso
a
Bishop
so
famous
for
his
learning
,
Bib
lioth
.
Sanct.
lib.
4.
Suar.
tom.
3.
d.
74
§.
2.
as
Sixtus
Senensis
writeth
,
that
hee
was
a
Preacher
at
twelue
yeares
old
,
and
all
Italie
ranne
after
him
,
did
defend
that
Christ
at
his
last
Supper
offered
no
Sacrifice
at
all
;
whereupon
I
framed
this
argument
;
Note
this
argument
.
The
Priest
in
the
Commemoration
of
the
last
Supper
is
not
to
doe
other
thing
in
substance
,
then
what
Christ
did
;
but
Christ
as
Musso
held
,
offered
to
Sacrifice
at
all
,
ergo
,
the
Priest
in
commemoration
of
Christs
last
Supper
,
is
not
to
offer
vp
any
Sacrifice
at
all
.
Behold
then
here
it
followeth
by
necessarie
consequence
vpon
Mussoes
Assertion
,
that
the
Sacrifice
of
the
Masse
is
not
to
bee
offered
at
all
.
It
is
cleare
,
as
Musso
saith
,
that
hee
offered
not
himselfe
to
his
Father
at
his
last
Supper
,
for
then
should
hee
not
haue
perfected
his
Sacrifice
with
one
oblation
made
,
as
the
Apostle
Saint
Paule
teacheth
,
Hebr.
7.27
.
and
9.26.28
.
but
with
a
double
Oblation
twice
made
;
namely
,
once
in
his
Supper
,
and
once
vpon
the
Crosse
,
which
were
most
repugnant
to
the
holy
Scripture
.
Againe
,
the
Apostle
Saint
Paul
saith
:
1.
Cor.
11.
v.
23.
&
sequent
.
I
haue
receiued
of
the
Lord
that
which
I
deliuered
vnto
you
,
&c.
and
so
sheweth
the
whole
manner
of
CHRISTS
institution
of
the
blessed
Eucharist
,
who
made
no
mention
at
all
of
any
Sacrifice
;
which
the
Apostle
(
considering
he
boasted
that
hee
had
shewed
all
the
Councell
of
God
)
would
not
haue
omitted
,
Act.
20.27
.
if
the
Supper
had
contayned
any
meaning
of
a
propitatorie
Sacrifice
:
Moreouer
Saint
Paul
writing
to
the
Corinthians
,
bids
vs
to
shew
the
Lords
death
,
not
by
sacrificing
Christ
:
for
to
Sacrifice
,
and
to
shew
the
Lords
death
,
are
two
distinct
thinges
;
and
the
shewing
CHRISTS
death
by
the
Sacrament
is
sufficient
for
the
application
thereof
to
our
soules
,
for
the
remission
of
our
sinnes
.
Therefore
I
could
not
conceiue
any
such
Sacrifice
as
the
Masse
,
propitiatorie
for
sins
to
be
instituted
by
Christ
:
which
Sacrifice
if
it
bee
of
such
importance
as
the
Church
of
Rome
teacheth
,
and
so
principall
an
act
of
religion
,
doubtlesse
there
would
haue
beene
some
apparent
touch
thereof
expresly
giuen
in
the
holy
Scriptures
,
and
especially
in
that
place
where
the
Papists
pretend
it
should
be
instituted
.
Again
,
The
Sacrifice
of
the
Masse
disableth
Christs
sacrifice
vpon
the
Crosse
.
1
Ioh.
22.
I
haue
further
obserued
,
that
to
teach
the
doctrine
of
the
propitiatorie
Sacrifice
of
the
Masse
,
the
perfect
satisfaction
made
by
Christs
Sacrifice
vpon
the
Crosse
is
made
insufficient
and
inualid
:
For
hee
being
the
propitation
or
reconciliation
,
not
only
for
our
sinnes
,
but
also
for
the
sinnes
of
the
whole
world
;
for
the
demonstration
of
which
effect
vpon
the
Crosse
he
cried
,
Ioh.
19.30
.
finished
;
I
can
see
no
neede
why
a
propitiatorie
Sacrifice
of
the
Masse
should
bee
offered
for
sinnes
so
often
,
since
the
reconciliation
made
by
Christ
is
applied
by
the
Sacrament
.
Hebr.
7.27
.
Besides
,
since
Christ
did
it
once
when
he
offered
vp
himselfe
:
and
as
S.
Paul
saith
;
Not
that
he
should
offer
imselfe
often
;
Hebr.
9.25
.
none
being
Priests
according
to
the
order
of
Melchisedech
,
but
Christ
,
of
whom
the
Scripture
saith
:
Hebr.
5.4.5
.
Tues
Sacerdos
in
aeternum
secundum
ordinem
Melchi
.
;
it
followeth
that
no
other
was
to
offer
vp
Christ
as
a
propitiatorie
Sacrifice
for
sins
,
but
himselfe
:
Moreouer
,
the
Sacrifice
of
Christ
hath
no
neede
to
bee
often
reiterated
,
whereby
the
Priesthood
of
Christ
is
opposite
to
the
Priesthood
of
the
old
Testament
,
whose
sacrifices
ought
to
bee
reiterated
,
for
Christ
needed
not
daily
,
Hebr.
7.27
.
as
those
high
Priests
,
to
offer
vp
sacrifice
for
his
owne
sinnes
,
and
then
for
the
peoples
:
for
that
did
he
once
when
he
offered
vp
himselfe
.
And
againe
:
After
hee
had
said
:
This
is
the
testament
that
I
will
make
with
them
,
&c.
and
their
sinnes
and
iniquities
will
I
remember
no
more
.
Hebr.
10.16.17.18
.
Where
remission
of
these
thinges
is
,
there
is
no
more
offering
for
sinne
.
And
againe
;
Christ
by
his
owne
bloud
entred
once
into
the
holy
place
,
and
obtained
eternall
redemption
for
vs
(
not
such
a
redemption
as
is
to
be
reiterated
euery
day
.
Hebr.
9.12
.
)
And
againe
:
Not
that
hee
should
offer
him selfe
often
,
as
the
high
Priest
entred
into
the
holy
place
euery
yeare
with
other
bloud
(
for
then
must
hee
haue
often
suffered
since
the
foundation
of
the
world
:
)
but
now
in
the
end
of
the
world
hath
hee
appeared
once
to
put
away
sinne
by
the
Sacrifice
of
him selfe
.
And
as
it
is
appointed
vnto
men
once
to
die
,
and
then
commeth
the
iudgement
:
So
Christ
was
once
offered
to
take
away
the
sinnes
of
many
.
Againe
,
Hebr.
9.25.26
.
By
the
which
Will
wee
are
sanctified
euen
by
the
offering
of
the
body
of
IESVS
CHRIST
once
made
.
And
againe
,
Hebr.
10.10
.
Euery
Priest
appeareth
daily
ministring
,
and
often
times
offered
one
manner
of
Sacrifice
,
which
can
neuer
take
away
sinnes
:
but
this
Man
after
hee
had
offered
one
Sacrifice
for
sinnes
,
sitteth
for
euer
at
the
right
hand
of
God
,
Hebr.
10.11.12
.
&c.
for
with
one
offering
hee
consecrated
for
euer
them
that
are
sanctified
.
By
which
places
it
is
cleare
,
there
needes
no
more
reiteration
of
CHRIST
alreadie
sacrificed
,
who
once
hath
wrought
Redemption
,
and
Propitiation
for
sinne
,
which
is
to
bee
applied
by
the
Sacrament
.
4.
The
sacrifice
of
the
Masse
a
nouell
doctrine
.
Praeceptor
.
Romae
desacr
.
Mis.
c.
1
dict.
2.
In
can
not
but
meruaile
that
the
Sacrifice
of
the
Masse
can
bee
esteemed
so
highly
as
it
is
in
the
Church
of
Rome
,
which
is
,
as
they
say
and
teach
,
a
Sacrifice
,
that
is
perfected
,
and
consisteth
of
Christ
as
the
thing
offered
,
and
chiefly
of
three
actions
,
the
Consecration
,
the
Oblation
,
and
Consumption
.
Which
(
saith
the
same
Authour
)
concerning
the
substance
was
instituted
by
Christ
,
Ibid.
dicto
.
1.
concerning
the
action
as
it
is
now
done
,
by
the
Church
:
For
if
wee
looke
well
into
it
wee
shall
finde
it
but
a
nouell
doctrine
in
all
the
essentiall
parts
thereof
.
It
beganne
not
all
at
once
,
but
by
degrees
;
for
the
Latine
language
came
not
in
,
where
the
people
vnderstood
it
,
till
the
time
of
Gregorie
,
six
hundred
yeares
after
Christ
,
Declarat
.
ad
Censar
.
Theol.
prouis
.
as
Erasmus
saith
:
the
Church
in
former
time
vsing
the
Seruice
in
the
Vulgar
tongue
.
The
doctrine
likewise
of
Transubstantiation
,
nowe
beleeued
by
the
present
Church
of
Rome
,
Tom.
3.
dist.
5.
sect.
1.
p.
628.
to
be
therein
,
is
acknowledged
by
Scotus
and
Biel
to
be
no
elder
than
the
Councell
of
Laternae
,
for
so
Suares
the
Iesuite
writeth
of
them
.
The
Sacrifice
or
oblation
,
thought
by
some
to
be
made
therein
,
in
the
iudgement
of
other
learned
Papists
,
was
not
done
by
Christ
.
For
Azorius
the
Iesuit
writeth
;
Jnstit
.
Moral
.
lib.
10.
cap.
8.
That
some
Catholikes
deny
that
Christ
offered
vp
himselfe
vnder
the
forme
of
Bread
and
Wine
in
his
last
Supper
;
which
being
true
indeede
,
it
followeth
,
that
the
opinion
of
such
a
sacrifice
is
not
founded
vpon
Christs
deede
,
or
instituted
by
him
,
but
vpon
some
later
inuention
since
him
.
Whence
it
followeth
that
Ioannes
Stephanus
Durantus
doth
teach
most
vnsound
doctrine
,
De
ritibus
Eccl.
●●ath
.
cap.
3.
n.
1.
&
2.
when
he
saith
:
That
it
is
perspicuous
by
the
testimonies
of
Christ
himselfe
,
of
Paul
the
Apostle
,
and
of
ancient
Fathers
,
that
Christ
instuuted
the
sacrifice
of
the
Masse
,
and
was
the
Authour
thereof
:
who
also
after
hee
had
cited
the
institution
of
the
Sacrament
,
Luke
the
21.
and
1.
Cor.
11.
vpon
those
wordes
:
Doe
yee
this
in
remembrance
of
mee
;
he
concludeth
,
That
,
by
those
wordes
,
Christ
gaue
a
commandement
of
sacrificing
vnto
Priests
,
A
notorious
shift
of
a
learned
Papist
to
proue
the
Masse
.
for
,
to
doe
,
signifieth
to
sacrifice
.
But
in
very
truth
whosoeuer
is
not
most
stupid
may
out
of
the
wordes
of
both
places
euince
the
contrarie
,
and
discerne
what
a
grosse
absurditie
it
is
to
inforce
,
that
,
because
to
doe
sometimes
doth
signifie
to
Sacrifice
,
therefore
Christ
commanded
the
Priests
to
Sacrifice
;
for
if
it
be
true
that
there
Christs
commandement
to
doe
this
,
imported
a
command
to
Sacrifice
,
where
then
is
the
Sacrament
instituted
,
which
is
a
distinct
thing
from
a
Sacrifice
?
Many
such
shifts
as
these
are
the
Teachers
of
the
Romane
Church
enforced
to
vnder-take
,
for
the
maintenance
of
their
Doctrine
,
which
if
men
would
obserue
with
attention
,
and
iudgement
,
they
might
with
very
great
facilitie
discouer
the
weake
grounds
of
all
their
Arguments
.
I
finde
that
Thomas
Aquinas
seemed
to
bee
of
a
contrarie
opinion
:
For
disputing
how
Christ
is
sacrificed
in
the
Eucharist
,
hee
answereth
,
that
hee
is
said
to
bee
in
two
respects
.
First
,
because
the
ministration
of
the
Sacrament
is
an
Image
,
Thomas
Aquinas
against
the
Masse
.
representing
the
Passion
of
Christ
,
which
is
his
true
immolation
:
and
Images
vse
to
bee
called
by
the
names
of
those
thinges
whereof
they
are
Images
:
Secondly
,
in
respect
of
the
effect
of
his
Passion
;
because
by
the
Sacrament
wee
are
made
partakers
of
the
fruit
of
his
Passion
.
And
saith
hee
,
As
concerning
this
second
manner
,
it
is
proper
to
this
Sacrament
,
that
Christ
is
immolated
,
or
sacrificed
therein
.
These
reasons
argue
that
hee
held
no
such
kinde
of
Sacrifice
as
the
present
Church
of
Rome
defendeth
;
because
the
celebration
of
the
Eucharist
,
(
in
his
iudgement
)
being
but
an
Image
of
the
true
Sacrifice
of
Christ
,
hee
could
not
thinke
it
to
bee
a
true
sacrifice
vni-vocally
so
called
,
but
only
by
externall
relation
.
And
saying
againe
:
That
Christ
is
sacrificed
therein
;
by
reason
wee
are
made
partakers
of
the
fruit
of
his
Paession
:
hee
sheweth
clearely
hee
knew
no
reall
sacrifice
,
because
wee
are
made
partakers
of
that
euen
in
Baptisme
also
,
where
no
man
imagins
Christ
to
bee
sacrificed
.
5.
Idolatrie
is
committed
in
the
sacrifice
of
the
Masse
.
But
what
shall
I
say
of
that
most
odious
and
horrible
Idolatrie
,
that
is
committed
in
the
sacrifice
of
the
Masse
,
where
Bread
and
Wine
,
which
are
the
creatures
of
God
,
are
worshipped
with
Latria
,
as
is
the
Sonne
of
God
,
the
which
worship
is
onely
due
to
God
.
O
yee
heauens
,
come
and
admire
at
this
vnspeakable
folly
and
blindnesse
of
men
!
they
stick
not
only
to
doe
this
abhominable
fact
,
but
they
persist
also
in
teaching
it
.
I
my selfe
being
a
Student
in
the
Colledge
in
Rome
,
had
this
deliuered
me
from
my
Master
in
the
Pulpit
,
a
learned
Iesuit
,
in
manner
following
,
as
a
matter
of
faith
;
who
vpon
this
question
,
Who
is
to
be
worshipped
with
the
adoration
of
Latria
;
De
adorat
.
ff.
1.
q.
1.
in
dictat
.
Rom.
saith
:
Thirdly
,
with
the
same
worship
of
Latria
,
the
consecrated
Hoast
and
Chalice
,
is
to
be
worshipped
,
because
vnder
those
most
sacred
formes
Christ
the
Lord
is
adored
,
who
is
really
present
,
according
to
his
humanitie
&
diuinitie
,
which
is
defined
in
the
Councell
of
Trent
,
Sess
13.
c.
5.
can.
6.
lib.
2.
deritib
.
Eccles.
cap.
40.
and
Stephanus
Durantus
sheweth
it
most
fully
;
this
doctrine
as
it
is
most
vntrue
,
so
is
it
here
affirmed
by
the
Italian
Reader
,
with
a
manifest
vntruth
,
for
I
can
not
so
much
as
finde
the
word
Latria
in
all
that
Chapter
of
Stephanus
Durantus
,
An
Italian
trick
.
which
I
haue
very
carefully
perused
herein
,
Durant
.
c.
40.
l.
2.
num.
3.
who
only
affirmeth
;
That
it
is
probable
,
that
the
Eucharist
is
lifted
vp
,
and
shewed
to
the
people
for
adorations
sake
:
and
hee
may
as
well
be
vnderstood
of
Dulia
,
or
Hyperdulia
,
or
of
a
lesse
reuerence
,
which
is
done
in
the
ministration
of
any
Sacrament
,
not
in
worship
of
the
thing
present
,
but
in
worship
of
God
who
is
in
heauen
.
Yea
and
to
shew
that
this
kind
of
Latria-worship
is
held
to
bee
a
doctrine
of
Faith
,
in
answere
to
his
third
question
,
Ibidem
.
which
is
this
:
Since
the
precept
of
adoring
the
Sacrament
is
a
matter
of
Faith
,
at
what
time
doth
it
oblige
the
faithfull
to
performe
it
?
Hee
answereth
in
soure
cases
:
First
,
when
the
Sacrament
in
the
Sacrifice
of
the
Masse
is
eleuated
,
those
that
are
present
are
bound
to
adore
it
:
Secondly
,
when
it
is
carried
to
the
sick
:
Thirdly
,
when
the
Ho●st
is
ministred
to
the
Communicants
,
the
Communicants
are
not
only
bound
to
adore
it
,
but
all
the
rest
standing
by
,
and
that
are
present
,
although
they
receiue
not
.
Fourthly
,
when
it
is
set
forth
vpon
the
Altar
for
publike
praier
,
as
experience
sheweth
in
their
fortie
houres
prater
.
By
which
it
is
apparent
how
frequently
the
Church
of
Rome
enforceth
men
to
giue
that
worship
which
is
only
due
to
God
,
vnto
the
Creature
,
which
is
by
them
to
bee
worshipped
as
God
.
For
the
Councell
wordes
are
these
:
Sess
●3
.
can.
6.
de
sacr.
Euchar.
If
any
shall
say
that
Christ
the
only
begotten
Sonne
of
God
is
not
to
be
adored
in
the
holy
Sacrament
of
the
Eucharist
,
with
the
worship
of
Latria
,
yea
externall
:
and
therefore
not
to
bee
worshipped
with
any
peculiar
festiuall
collebritie
;
nor
the
bee
carried
solemnely
in
Processions
,
according
to
the
laudable
and
vniuersall
rite
and
custome
of
the
holy
Church
,
or
not
to
bee
proposed
to
the
people
to
bee
adored
,
and
the
adorers
thereof
to
be
Idolaters
:
be
he
accursed
.
Here
is
a
strange
peece
of
doctrine
,
yet
is
it
not
vnaccompanied
with
the
malediction
of
the
Bishop
of
Rome
.
I
cannot
obserue
any
place
or
passage
of
Scripture
that
makes
for
this
doctrine
;
no
,
neither
doth
Stephanus
Durantus
cite
either
Scripture
or
other
auncient
Father
that
maketh
for
this
Latria
worship
;
whence
it
followeth
,
that
it
is
a
new
doctrine
,
vnheard
of
in
the
primer
ages
of
Christs
Church
,
onely
this
I
note
,
that
he
citeth
some
auncient
Fathers
,
seeming
to
approue
the
worship
of
Christ
in
Heauen
,
when
they
behold
the
Sacrament
:
yea
,
and
also
some
kind
of
reuerence
to
the
Sacrament
;
but
no
such
as
is
due
to
God
,
but
rather
,
as
may
be
thought
,
such
a
kind
of
reuerence
as
is
vsed
in
Baptisme
,
and
fit
to
bee
vsed
in
the
vse
of
signes
of
holy
things
:
and
therefore
to
conclude
,
since
in
the
sacrifice
of
the
Masse
,
where
the
consecrated
Hoast
must
be
adored
with
Latria-worship
,
most
detestable
Idolatrie
is
committed
,
I
could
not
,
but
with
a
great
dislike
of
so
foule
an
abuse
in
doctrine
,
disauow
that
Sacrifice
of
the
Masse
,
and
hold
it
most
abhominable
in
the
sight
of
Almightie
God
.
Hence
I
conceiued
the
more
worthily
of
his
Maiesties
iudgement
and
learning
:
for
if
the
verie
essentiall
parts
of
the
publike
sacrifice
of
the
Masse
haue
no
warrant
in
Scripture
,
and
the
essentiall
part
thereof
so
idolatrous
,
he
might
well
&
confidently
affirme
of
priuat
Masse
,
Praemonit
.
If
the
Romish
Church
hath
ioyned
new
articles
of
faith
,
neuer
heard
of
in
the
first
500
yeres
after
Christ
,
I
hope
I
shall
neuer
be
condemned
for
an
Heretike
,
for
not
being
a
Nouleist
.
Such
are
the
priuat
Masses
,
where
the
Priest
playeth
the
part
both
of
the
Priest
and
of
the
people
.
For
what
an
absurd
thing
is
it
for
the
Priest
to
say
,
Dominus
vobiscum
,
or
orate
fratres
,
The
Lord
be
with
you
,
or
pray
ye
brethren
;
or
to
turn
about
,
as
if
there
were
people
to
answere
,
when
nothing
but
bare
wals
appeareth
,
saying
,
Ite
Miss●
est
,
Go
ye
,
Masse
is
done
.
Nay
what
a
ridiculous
prayer
is
it
,
when
the
Priest
saith
vnto
God
,
none
being
present
but
either
a
man
or
a
woman
,
playing
the
office
of
a
clerke
,
Memento
Domina
famulorum
famularum
:
In
Can.
Missae
.
que
tuarum
,
&
omnium
circūstantium
querum
ubi
fides
cognita
est
&
nota
deuotio
,
pro
qubius
tibi
offerimus
,
&c.
Remember
,
O
Lord
,
thy
men-seruants
and
women-seruants
,
and
all
that
stand
round
about
,
whose
faith
and
deuotion
is
manifest
and
knowne
vnto
thee
.
This
is
as
ridiculous
a
false
prayer
as
that
which
the
Priests
alwayes
say
vpon
the
feast
of
an
ordinarie
Confessor
:
Ad
sacrum
cuius
tumulum
frequenter
Membra
languentum
modo
sanitati
,
Quolibet
morbo
fuerint
grauata
Restituuntur
.
Breuiar
.
in
com
.
mu.
Confessorum
Vnder
nunc
noster
chorus
in
honorem
Ipsius
hymnum
canit
hunc
libenter
,
Vt
pijs
eius
meritis
iuuemur
Omne
per
aeuum
.
Englished
thus
,
At
whose
sacred
Tombe
sicke
people
Euen
now
often
with
whatsoeuer
Diseases
they
are
oppressed
,
are
restored
To
health
.
Our
Quier
therefore
now
in
honor
Of
him
singeth
this
Hymne
willingly
,
That
by
his
pious
merits
we
may
be
Holpen
for
euer
.
Is
not
this
strange
,
that
so
notorious
a
lye
must
by
millions
of
Romish
Priests
be
sung
and
said
vpon
the
Feasts
of
such
Confessors
,
at
whose
Tombes
not
so
much
as
a
lame
dogge
was
euer
cured
,
and
yet
they
sticke
not
to
say
,
that
often
and
from
euerie
disease
they
are
cured
?
But
by
this
it
may
be
gathered
,
that
the
Romish
Church
hath
little
care
what
she
alloweth
or
practiseth
,
how
grosse
or
absurd
soeuer
it
be
,
so
long
as
her
erronious
doctrines
may
either
be
beleeued
or
practised
;
and
hence
shee
suffereth
the
Latria-worship
of
the
Hoast
,
to
be
instilled
into
the
vulgar
sort
of
people
,
without
any
remorse
or
scruple
for
so
vnwarrantable
an
error
.
5
Now
as
for
the
ceremonies
of
the
Masse
,
The
ceremonie
of
the
Masse
hath
no
certaine
signification
.
as
I
haue
beene
carefull
to
learne
their
meaning
and
significations
,
thereby
haue
I
also
found
as
great
cause
to
disgust
the
sacrifice
of
the
Masse
as
for
the
former
;
for
so
vncertaine
is
the
disagreement
of
Romish
Authors
about
them
,
as
none
can
be
greater
.
Michael
the
Suffragane
of
Mets
tels
vs
,
The
Amies
.
that
the
Humerale
,
which
is
made
of
thinne
linnen
,
Michael
.
Suffragan
.
Mongunt
.
explic
.
myst
.
sacrosanct
.
nus
.
yet
pure
and
cleane
,
couering
the
Priests
head
,
signifieth
Christs
Diuinitie
,
couered
with
fraile
humane
flesh
,
free
and
cleane
from
sinne
.
In
another
place
he
sayth
,
That
it
designeth
the
indefatigable
labour
of
doing
good
,
and
chastitie
of
bodie
and
minde
:
but
Iacobus
de
Voragine
sayth
,
Iac.
de
Vor.
ser.
de
Sanct.
de
celibrat
.
Mis.
ser.
1.
De
ritibus
eccle.
Catho
.
c.
9.
ff.
6.
Lib.
2.
de
sacra
.
part
.
4.
Part.
4
q
26.
That
it
signifieth
the
Helmet
of
Saluation
,
because
he
must
appoach
to
the
Altar
with
hope
and
confidence
.
Stephanus
Durantus
;
that
thereby
is
vnderstood
the
custodie
of
a
mans
mouth
.
Hugo
de
Sancto
victorie
,
and
Alexander
de
Ales
.
thinke
it
signifieth
the
vaile
wherewith
the
perfidious
Iewes
did
couer
the
face
of
Christ
.
The
Albe
,
according
to
Michael
the
Suffragane
,
because
it
is
cleane
,
and
closed
round
about
the
Priest
,
designeth
the
most
entire
conuersation
of
Christ
amongst
all
.
The
Albe
.
Ibid.
And
in
another
place
he
sayth
,
it
admonisheth
vs
of
the
innocencie
and
puritie
we
receiue
in
Baptisme
.
But
Iacobus
de
Voragine
,
Ibid.
Vbi
supra
.
more
like
a
souldior
,
will
haue
it
signifie
,
Loricam
iustitiae
;
because
that
as
the
Albe
couereth
the
Priest
all
ouer
,
so
doth
Iustice
,
with
other
vertues
,
couer
the
soule
.
Ibid.
nu
9.
Stephanus
Durantus
will
haue
it
signifie
the
perseuerance
of
good
workes
.
Germanus
will
haue
it
signifie
the
brightnesse
of
the
Godhead
,
In
Theor.
rerum
Ecclesiast.
and
the
shining
conuersation
of
a
Priest
.
Againe
,
it
representeth
the
white
garment
wherewith
Herode
did
mocke
Christ
.
Stephanus
Eduensis
Bishop
sayth
,
that
it
designeth
the
glorie
of
Christs
resurrection
,
which
,
the
Angels
reporting
,
appeared
in
white
garments
.
The
girdle
.
Explicat
.
myst
.
sacr.
Miss.
The
Girdle
wherewith
the
largenesse
of
the
Albe
is
tyed
about
,
signifieth
(
according
to
Michael
,
Suffragan
of
Mets
)
that
Christ
often
tyed
his
most
high
and
perfect
conuersation
,
and
so
tempered
it
,
according
to
our
infirmities
,
and
accommodated
himselfe
vnto
our
manners
,
that
by
his
actions
we
might
be
the
better
instructed
vnto
the
knowledge
of
saluation
.
And
in
another
place
sayth
,
That
it
designes
how
wee
ought
to
restraine
the
limbes
of
our
minde
,
least
chastitie
be
dissolued
with
the
prouocations
of
concupiscence
.
Lib.
5.
in
Leuit.
Isychius
by
the
Girdle
vnderstandeth
fortitude
;
therefore
God
said
vnto
Iob.
comforting
him
in
his
afflictions
,
Accinge
vt
vir
lumbos
tuos
,
Girt
thy
loynes
like
a
man
.
The
Manuplo
.
Ibid.
The
Manuple
(
sayth
Michael
the
Suffragan
)
signifieth
the
fruit
of
good
workes
,
wherewith
we
must
be
comforted
when
we
are
exercised
with
the
calamities
of
this
world
.
And
in
another
place
hee
sayth
,
That
it
signifieth
Christs
immunitie
from
all
peruerse
and
sinister
actions
.
But
Iacobus
de
Voragine
otherwise
sayth
,
De
celebrat
.
Missae
.
it
signifieth
the
buckler
of
faith
.
And
Bonauenture
sayth
,
The
Manuple
on
the
left
hand
signifieth
the
humilitie
of
Christ
in
this
life
;
In
exposit.
myst
.
sacr.
Miss.
or
else
the
Manuple
on
the
left
hand
noteth
the
combat
of
Christ
for
iustice
sake
.
The
Stole
.
Ibidem
.
The
Stole
signifieth
the
voluntarie
obedience
of
Christ
,
as
Michael
the
Suffragan
of
Mets
sayth
:
but
Iacobus
de
Voragine
will
haue
it
meane
a
double-edged
sword
,
Iacob
.
de
Vor.
de
celebrat
.
Missae
,
lib.
de
sacra
.
Altar
.
cap.
10.
In
exposit.
myst
.
sacr.
Missae
.
The
Vestment
In
exposit.
myst
.
to
out
both
with
word
and
example
.
And
Stephanus
Eduensis
sayth
,
That
the
Stole
signifieth
the
obedience
of
the
sonne
of
God
:
but
otherwise
Bonaventure
saith
it
signifieth
the
passion
of
Christ
.
The
Vestement
(
saith
Michael
,
Suffragan
of
Mets
)
hath
two
parts
;
the
first
part
,
which
is
the
lesser
,
signifieth
the
Church
before
Christs
Passion
;
the
hinder
part
,
which
is
the
greater
,
signifieth
the
people
of
the
Church
,
vnited
together
after
his
Passion
;
or
otherwise
he
sayth
,
that
it
designeth
the
charitie
,
wherewith
all
the
members
of
Christ
must
be
conioyned
to
one
the
other
.
But
Innocentius
sayth
,
That
the
Vestement
euery
whit
entire
signifieth
the
vnitie
of
Faith
,
Lib.
1.
myst
.
Missae
.
c.
58.
Germanus
sayth
,
it
signifieth
the
Purple
Garment
,
which
the
wicked
,
mocking
Iesus
,
put
vpon
him
.
By
these
varieties
of
coniectures
about
the
onely
apparell
of
the
Priests
that
must
offer
the
sacrifice
of
the
masse
therein
,
I
obserued
that
there
was
no
one
true
meaning
appoynted
by
the
Church
for
those
ceremonies
,
and
that
euery
man
may
frame
what
symbolicall
conceits
they
list
vpon
them
,
&
therefore
are
they
vnporofitable
,
and
rather
to
please
the
simple
withshews
,
than
with
any
other
assured
sense
;
so
doth
it
appeare
to
be
in
other
the
ceremonies
of
the
masse
,
which
as
they
are
different
in
sense
,
so
are
they
ridiculous
to
practise
or
to
behold
.
The
Introite
signifieth
the
Fathers
expectation
of
Christ
;
as
Michael
Suffragane
telleth
vs
,
Introite
in
explic
.
mister
.
mis.
or
if
we
will
beleeue
Ioannes
de
Combis
,
it
signifieth
the
beginning
of
a
good
worke
,
and
it
is
doubled
,
because
in
our
beginning
we
must
doe
good
and
decline
from
euill
;
or
if
we
will
giue
credite
to
Germanus
,
it
signifieth
the
comming
and
entrance
of
the
Sonne
of
God
into
this
world
.
The
nine
times
repeating
Kyrie
Eleyson
and
Christè
Eleyson
is
to
the
three
Persons
in
Trinity
,
as
the
chiefest
of
all
prayers
for
the
imploration
of
Gods
mercy
,
as
Michael
the
suffragane
of
Metz
noteth
.
In
explic
.
myst
.
sacr.
mis.
In
comp.
Theol.
verit
.
li.
9.
ca.
18.
But
Iohannes
de
Combis
saith
more
,
that
is
,
That
it
signifieth
the
inuocation
of
Gods
mercy
whereof
wee
stand
in
neede
many
wayes
:
the
first
three
for
remission
of
sinnes
committed
in
heart
,
tongue
,
or
worke
,
concerning
contrition
,
confession
&
satisfaction
;
the
second
three
waies
for
the
grace
of
faith
,
hope
and
charitie
;
the
third
three
wayes
for
glorification
;
whereby
wee
shall
reioyce
in
God
aboue
vs
;
in
our selues
of
our selues
,
and
for
our
neighbors
about
vs
.
Yet
if
wee
may
beleeue
Iacobus
de
Voragine
,
he
teacheth
that
the
9.
repetitions
are
in
honor
of
the
nine
Orders
of
Angells
,
In
celeb
.
Miss.
serm.
2.
which
wee
honor
in
such
maner
,
that
we
may
attain
vnto
their
societie
;
which
are
distinguished
into
three
Ternaries
or
Tertians
,
and
are
sung
9.
times
;
because
the
Angells
are
distinguished
into
3.
Hierarchies
,
or
9.
orders
:
Lib.
2.
myst
.
mis.
cap.
19.
4
part
.
q.
37.
offic.
mis.
2.
but
otherwise
teacheth
Innocentius
tertius
,
and
Alexander
de
Ales
,
saying
,
That
they
are
said
9.
times
against
9.
kinds
of
sins
,
as
appeares
there
at
large
:
Part
3.
q.
83.
art.
4.
yet
if
we
please
to
credit
Th.
Aquinas
saying
thrice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
for
the
person
of
the
Father
,
thrice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
for
the
person
of
the
Son
,
&
then
is
added
again
thrice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
person
of
the
holy
ghost
,
against
the
threefold
misery
of
ignorance
,
Fraction
.
of
sin
,
&
of
penalty
.
Now
as
for
the
fraction
of
the
hoast
into
3.
parts
Iacobus
de
Voragine
teacheth
that
this
ceremony
was
ordained
by
Pope
Sergius
,
as
Albert.
Magnus
also
thought
;
De
celeb
.
mis.
ser.
2.
De
ritibus
eccle.
cap.
lib.
1.
de
frac
.
sacr.
Host.
De
sacra
.
alt.
cap.
18.
but
Steph.
Durant
.
affirmes
,
that
it
was
instituted
long
before
:
now
wherfore
it
is
thus
thrice
broken
,
Steph.
Eduensis
saith
,
That
the
heast
dedicated
to
the
holy
Trinity
is
diuided
into
3.
parts
,
wherof
the
one
is
put
into
the
chalice
,
and
drownd
in
the
bloud
,
for
that
part
of
the
Church
being
tossed
in
the
storme
of
this
world
,
which
is
crossed
with
many
afflictions
:
the
other
two
without
the
challice
are
for
those
,
whereof
the
one
is
of
the
faithfull
which
is
in
purgatorie
tried
with
fire
,
the
other
of
Saints
which
raigne
euerlastingly
with
Christ
.
But
Th.
Aquin.
otherwise
teacheth
,
Part.
3
q.
83.
artic
5.
that
the
fraction
of
the
hoast
signifies
3.
things
;
1.
the
diuision
of
Christs
body
in
his
passion
;
2.
the
distinction
of
his
mystical
body
,
according
vnto
their
diuers
estates
;
3
the
distribution
of
graces
proceeding
from
the
passion
of
Christ
;
Cap
3
eccles.
Hier.
teacheth
.
Yet
otherwise
may
it
be
vnderstood
if
we
wil
beleeue
Iac.
de
Voragine
,
who
teacheth
that
it
is
broken
into
3.
parts
,
to
shew
it
is
offred
to
honour
the
B.
Trinity
;
or
to
shew
that
in
Christ
there
were
3.
substances
,
he
flesh
,
the
soule
,
and
his
godhead
;
or
to
shew
that
it
is
offred
for
the
mysticall
body
of
Christ
,
which
is
diuided
into
3.
parts
of
those
that
are
to
be
saued
,
virgins
,
continent
persons
,
and
those
that
are
maried
.
Now
it
is
here
to
be
noted
,
how
this
Author
contradicteth
himselfe
:
for
whereas
before
it
is
cited
,
that
he
made
Pope
Sergius
the
ordainer
of
t
is
triple
fraction
:
Desancto
Greg.
Pap.
ser.
4.
yet
saith
he
in
another
place
speaking
of
Greg.
the
great
;
He
ordained
also
,
that
in
the
masse
three
parts
should
be
made
of
the
body
of
Christ
,
to
signifie
,
that
the
mysticall
body
,
that
is
,
the
faithful
of
Christ
are
diuided
into
3.
parts
:
for
that
part
which
is
put
in
the
chalice
,
hidden
and
put
in
the
wine
,
signifies
that
part
which
is
in
heauen
,
which
is
hidden
from
all
euills
,
and
is
made
drunk
with
the
plenty
of
Gods
house
:
the
other
2.
parts
signifie
the
2.
parts
of
the
faithfull
which
areyet
exposed
to
tribulations
;
the
one
,
which
in
the
world
is
exposed
to
much
trouble
;
the
other
,
which
is
in
purgatory
subiect
to
great
torment
.
Out
of
which
Author
by
the
way
I
obserue
the
great
alteration
made
in
the
masse
,
who
saith
;
that
whereas
the
masse
was
first
said
confusedly
,
he
(
viz.
Greg.
)
adorned
it
beautifully
,
appointed
in
to
be
sung
in
a
threefold
language
,
to
wit
,
in
the
greeke
,
as
Kyrie-eleison
,
in
the
hebrew
as
Amen
,
and
Alleluia
,
in
the
latin
,
as
the
rest
,
By
all
which
premises
,
if
I
should
adde
herevnto
the
various
meanings
of
the
Priests
turning
one
while
his
backe
to
the
people
,
&
another
while
his
face
,
Jbidem
.
one
while
reading
aloude
as
if
he
were
chiding
in
an
vnknowne
tong
,
otherwhile
in
silence
as
if
he
were
asleep
,
one
while
turning
a
half
circle
,
other
while
turning
round
the
whole
,
as
if
he
were
dancing
Salingers
round
,
one
while
reading
at
the
middle
of
the
Altare
,
then
on
the
right
end
,
&
after
hopping
to
the
left
like
a
nimble
stage-plaier
,
as
I
and
others
somtimes
obserued
in
a
quicke
footed
Iesuit
,
not
without
smiling
at
such
his
antike
gestures
,
he
did
them
with
so
ill
a
grace
:
If
I
should
adde
all
these
,
the
reading
of
them
would
be
too
tedious
,
yet
by
the
former
related
the
reader
may
iudge
of
the
rest
,
the
true
meaning
whereof
may
be
forged
out
of
any
priuate
mans
braine
,
as
he
pleaseth
,
as
it
appeares
by
the
distracted
senses
of
these
already
cited
out
of
diuers
Authors
;
truely
there
is
no
man
of
a
pious
affection
,
but
may
frame
far
more
reuerend
ceremonies
than
any
of
these
,
euen
almost
out
of
euery
ordinary
action
;
How
the
Papists
,
doe
vse
much
to
establish
the
doctrine
of
the
Masse
by
the
allegations
of
bastard
fathers
&
as
for
the
antiquitie
of
the
masses
ceremonies
most
of
them
are
but
nouel
,
in
respect
of
the
ancient
and
primitiue
times
of
Gods
church
,
neither
instituted
by
Christ
,
or
by
any
of
the
Apostles
,
&
many
of
them
ordained
in
imitation
of
the
Roman
heathenish
ceremonies
,
practised
about
the
idolatrous
worship
of
their
false
gods
.
7
It
is
strange
notwithstanding
&
very
obseruable
,
to
note
the
frequent
practise
of
Romish
teachers
,
in
the
citations
of
bastard
Authors
,
when
by
the
ancient
Fathers
,
they
go
about
to
establish
this
doctrine
of
the
masse
in
the
mindes
of
those
that
are
either
too
simple
,
or
ouer-credulous
,
who
are
easie
to
be
deceiued
either
by
the
good
opinion
they
conceiue
of
them
,
or
by
the
long
acquaintance
,
&
familiar
conuersation
they
haue
long
maintained
:
but
all
is
not
gold
that
glisters
;
the
wolfe
wil
deceiue
by
he
sheeps
skin
;
weeping
Crocadils
wil
bite
to
death
;
and
sweet
notes
of
singing
Syrens
drowne
their
hearers
.
Euen
so
fares
it
spiritually
with
poore
Romish
Catholikes
,
as
they
call
themselues
,
when
they
lend
their
eares
to
the
pretended
antiquity
the
Priests
will
alleadge
for
their
doctrine
,
which
especially
is
apparent
in
their
proofs
for
the
sacrifice
of
the
masse
.
Pag.
10.
For
M.
Tho.
Harding
in
his
answer
to
M.
Iewels
challenge
,
Pag.
320.
as
also
M.
Tho.
Heskins
in
his
Parliament
do
alleage
Abdias
bishop
of
Babilon
,
who
liued
Ann.
Dom.
44.
vnder
whose
name
there
is
a
Book
intituled
,
The
Stories
of
the
Apostles
,
which
is
iudged
by
Sixtus
Senensis
for
a
treatise
fained
vnder
his
name
;
by
cardinall
Baro.
is
vtterly
reiected
;
yet
M.
Heskins
saith
;
For
thy
better
confirmation
(
gentle
Reader
)
I
shal
adde
the
testimony
of
Abdias
Bish.
of
Babylon
,
Pag.
43.
&
and
a
Disciple
of
the
Apostles
,
who
writeth
thus
of
the
masse
&
death
of
S.
Mathew
;
And
when
all
had
said
Amen
:
&
when
all
the
Church
had
receiued
the
Masse
,
To.
1.
pag.
326.
&
pag.
394.
Abdias
hist.
Apostol.
lib.
7.
and
the
mysteries
that
were
celebrated
,
hee
stayed
himselfe
,
that
by
the
Altar
where
the
body
of
Christ
was
by
him
consecrated
,
there
should
his
martirdome
be
solemnized
.
These
plaine
words
deuised
and
fathered
vpon
Abdias
,
may
iustly
giue
cause
for
men
deceiued
,
to
looke
about
them
what
they
beleeue
,
not
easily
to
beleeue
all
that
either
master
Harding
,
or
master
Heskins
,
or
others
doe
alleadge
out
of
Antiquitie
;
for
many
such
counterfeit
Writers
are
often
all
eadged
,
because
no
better
can
bee
found
for
the
proofe
of
their
false
doctrine
.
I
finde
likewise
,
that
Iodocus
Coccius
,
to
establish
the
Masse
,
citeth
Clement
a
Bishoppe
of
Rome
,
who
liued
in
the
yeare
80.
as
Author
of
the
eight
Bookes
of
Apostolicall
Institutions
;
To.
2.
pag.
656.
&
868.
To
1.
pag.
117.
and
yet
the
Cardinall
Baronius
iudges
them
to
be
written
in
his
name
,
and
Posseuinus
the
Iesuite
seems
to
thinke
it
will
be
a
hard
matter
to
proue
them
to
be
either
Apostolicall
or
lawfull
,
or
at
the
least
written
by
Clement
himselfe
;
his
words
are
these
:
Turrianus
hath
not
altogether
amongst
all
proued
or
euicted
those
constitutions
to
the
Apostolicall
or
lawfull
,
Posseuin
.
in
Appar
.
pag.
328.
written
by
Clement
himselfe
.
And
yet
notwithstanding
,
the
Papists
make
no
scruple
to
cite
these
bookes
as
most
authenticall
,
as
heere
Coccius
doth
.
So
deale
the
Rhemists
also
to
proue
the
sacrifice
of
the
Masse
,
alleaging
Dionisius
the
Areopagit
,
Pag.
204.
who
liued
in
the
yeare
96.
as
Author
of
the
celestial
and
ecclesiastical
Hierarchy
,
which
book
notwithstanding
is
reiected
by
Caietan
that
famous
schoole-man
among
the
Cardinals
,
Cap.
3.
as
you
shal
find
it
written
in
Sixtus
Senensis
.
Pag.
61.
So
to
proue
the
same
doctrine
,
Doctor
Harding
in
his
Reioynder
against
Iewels
Replie
of
the
Masse
,
and
also
Cardinall
Bellarmine
alleage
Arnobius
,
who
liued
in
the
yeare
three
hundred
,
Pag.
47.
and
pag
206.
Tom.
3.955
.
as
the
Author
of
the
Commentaries
on
all
the
Psalmes
;
yet
is
it
iudged
by
Sixtus
Senensis
,
by
the
incongruitie
of
the
stile
,
Pag.
262
et
201.
innumberable
soloecismes
and
barbarismes
,
which
are
in
it
,
to
be
as
farre
different
from
his
other
writings
as
heauen
is
from
earth
;
and
Posseuine
saith
of
them
,
Posseuin
.
in
Appar
.
pag.
129.
Neither
are
they
approued
by
Sixtus
Senensis
,
nor
by
others
.
So
againe
to
establish
the
Masse
,
Iodocus
Coccius
alleageth
Damasus
Pope
of
Rome
,
Tom.
1.667
.
who
liued
in
the
yeare
three
hundred
sixtie
seuen
,
as
Author
of
the
booke
carrying
this
title
of
the
liues
of
the
Bishops
of
Rome
,
commonly
called
Liber
Pontificalis
;
which
booke
Posseuine
iudgeth
to
be
another
,
not
this
Damasus
;
In
Appar
.
pag.
378.
Tom.
1.
pag.
573.
Bar
to
4.
pag.
428.
which
Baronius
saith
,
containeth
many
things
repugnant
vnto
themselues
almost
in
euery
Pope
,
and
therefore
he
thinketh
it
to
be
collected
out
of
diuers
authors
.
Master
Doctor
Heskins
in
his
Parliament
of
Christ
,
to
proue
the
sacrifice
of
the
Masse
,
alleageth
Amphilochius
,
who
liued
in
the
yeare
390.
as
the
author
of
the
life
of
Saint
Basil
;
Pag.
157.
Bar
Mart.
Ian.
1.
pag.
6.
Spurius
.
Posseuin
.
in
Appar
.
pag.
77.
yet
Baronius
saith
,
That
in
the
iudgement
of
all
the
wiser
sort
it
is
thought
to
be
some
bodies
else
.
And
Posseuine
saith
;
The
bastard
Amphilochius
,
cannot
be
his
vnder
whose
name
it
is
carried
about
,
Glicas
in
the
fourth
part
of
his
Annals
hath
taught
vs
.
By
all
which
examples
of
the
Papists
alle
aging
such
counterfeit
Fathers
for
the
confirmation
of
this
doctrine
of
the
Masse
,
as
also
many
other
points
:
I
can
by
no
meanes
thinke
but
that
many
of
them
do
teach
this
doctrine
most
wittingly
and
maliciously
against
their
owne
conscience
,
and
therefore
sinne
deadly
against
the
holy
Ghost
;
heaping
Gods
iudgements
vpon
them
against
the
day
of
his
wrath
;
and
also
I
assure
my selfe
that
their
doctrine
cannot
be
good
which
is
vpheld
by
such
counterfeit
and
weake
props
,
as
are
the
writings
of
bastard
teachers
,
and
counterfeit
bookes
.
But
besides
the
former
obseruations
,
The
pretended
priuiledges
of
the
Masse
most
fond
.
Ioannes
de
Comb.
compend
.
Theol.
verit
li.
6.
cap.
18.
which
doe
sufficiently
discouer
the
erroneous
doctrine
taught
by
the
Church
of
Rome
concerning
the
Masse
,
the
great
and
maine
excellent
priuiledges
which
she
pretendeth
to
waite
vpon
this
sacrifice
is
not
to
be
omitted
,
whereof
Ioannes
de
Combis
alleageth
diuers
;
saying
;
The
Masse
hath
many
prerogatiues
;
First
because
it
is
celebrated
by
one
that
is
fasting
.
Secondly
,
because
only
in
a
Church
and
vpon
an
altar
,
vnlesse
sometimes
of
necessitie
,
vnder
a
Tent
or
in
some
other
honest
place
.
Thirdly
,
because
it
is
behouefull
that
he
that
celebrateth
bee
a
Priest
.
Fourthly
,
because
it
is
behouefull
that
hee
be
clad
in
sacred
vestments
.
Fifthly
,
because
only
it
is
done
in
the
day
,
and
not
in
the
night
,
vnlesse
in
the
Natiuity
of
the
Lord
.
Sixtly
,
because
it
is
celebrated
with
a
lighted
candle
,
yea
though
a
thousand
Sunnes
should
shine
vpon
the
earth
.
Seuenthly
,
because
there
words
doe
sound
which
are
Diuine
,
Angelicall
and
humane
.
Diuine
words
when
the
Pater
noster
is
said
or
sung
;
and
when
the
words
of
the
Lord
are
read
in
the
Gospell
;
Angelicall
words
when
Glorie
be
to
God
in
the
highest
;
but
humane
words
in
the
Collects
and
the
like
.
Eighthly
,
because
there
are
heard
three
of
the
noblest
tongues
,
viz.
Hebrew
,
as
Saboath
and
Osanna
;
Greeke
,
as
Kyrie
eleison
;
Latine
,
as
in
others
which
are
there
.
Ninthly
,
because
the
Masse
in
his
kind
is
as
full
of
mysteries
as
the
sea
of
drops
,
as
the
Sunne
of
beames
,
as
the
firmament
of
Starres
,
as
the
imperiall
heauen
of
Angels
.
Tenthly
,
because
Priests
in
solemne
Churches
,
haue
in
their
Masse
many
Ministers
;
the
Deacon
,
Subdeacon
,
and
Acolytes
.
Eleuenthly
,
because
the
Angels
being
there
in
the
presence
of
such
maiestie
,
it
sufficeth
vs
to
be
schollers
.
Twelfthly
,
because
there
is
the
Lord
of
heauen
and
earth
.
I
might
vnto
these
twelue
adde
the
effects
of
the
sacrifice
of
the
Masse
also
,
taught
by
Bernardinus
de
Busto
,
who
amongst
many
others
very
ridiculous
,
putteth
for
one
this
prerogatiue
;
Bern.
de
Bust.
in
ser.
de
Sacrif
.
Mis.
viz.
quamdin
quis
audit
sacrum
not
senescit
,
man
waxeth
not
old
so
long
as
hee
heares
Masse
.
When
I
read
these
priuiledges
,
after
it
had
pleased
God
to
giue
me
a
true
vnderstanding
of
the
Masses
idolatries
,
I
could
not
but
grieue
that
men
should
be
thus
deceiued
by
the
diuels
suggestions
,
as
to
giue
credit
vnto
such
idle
deuises
for
the
maintenance
of
Gods
dishonor
and
the
diuels
seruice
.
Is
it
not
a
great
prerogatiue
,
thinke
you
,
of
the
Masse
,
that
the
Priest
must
be
fasting
,
before
he
go
to
take
a
peece
of
wafer
,
and
a
prertie
quantitie
of
good
Maligo
,
rich
Canarie
,
or
other
strange
wine
?
I
trow
it
is
a
prettie
breakfast
to
take
three
draughts
of
such
wine
,
although
there
be
a
few
drops
of
water
in
the
last
.
This
priuiledge
I
haue
obserued
pleaseth
the
Iesuites
best
of
all
,
who
scorne
to
haue
weake
wine
,
as
Clarret
,
but
commonly
make
prouision
of
the
best
comfortable
Sackes
for
that
purpose
;
and
will
lightly
take
more
into
the
Challice
then
any
other
Priests
,
out
of
a
greater
care
they
haue
that
no
particles
of
Christs
sacred
flesh
should
stay
about
the
sides
of
the
Chalice
,
which
religious
care
is
a
good
faire
cloake
for
them
to
warme
their
fasting
stomackes
with
the
more
beartie
and
full
draught
;
so
that
in
truth
this
fasting
priuiledge
of
the
Masse
,
serues
but
for
a
colour
to
haue
a
good
breakfast
,
and
so
to
comfort
the
Priests
stomacke
,
that
many
a
Lay
man
would
be
full
glad
of
the
like
.
The
other
prerogatiues
as
weakly
grounded
vpon
mans
inuentions
,
not
on
Scriptures
or
Apostolicall
traditions
,
in
truth
are
as
meane
;
but
especially
that
great
prerogatiue
of
the
Masse
,
viz.
that
a
man
groweth
not
old
so
long
as
he
heareth
Masse
,
is
one
of
the
foolishest
conceits
of
a
Franciscan
Frier
that
euer
I
heard
or
read
.
For
if
it
were
true
,
there
is
no
Doctor
Steuens
water
could
so
preserue
a
mans
life
,
or
prolong
it
,
as
the
hearing
of
a
Masse
,
and
I
thinke
many
would
heare
more
Masses
then
they
doe
,
if
this
were
sound
Diuinitie
:
but
by
this
it
is
easie
to
discouer
the
Masse
not
to
be
as
the
Church
of
Rome
teacheth
,
a
principall
act
of
religion
,
and
a
worke
that
surpasseth
all
the
workes
that
euer
God
wrought
,
as
the
worke
of
creation
and
redemption
;
(
more
miracles
appearing
in
the
Sacrament
then
in
either
of
them
,
as
may
be
obserued
in
Ioannes
de
Combis
:
Lib
6.
de
cap.
14.
and
noted
by
Master
Perkins
in
his
Reformed
Catholike
,
and
not
any
whit
touched
as
farre
as
I
could
perceiue
in
master
.
Doctor
Bishop
against
him
;
)
but
rather
a
most
diabolicall
illusion
of
the
world
,
drawing
men
to
serue
the
creature
in
stead
of
the
Creator
,
and
the
diuell
in
stead
of
God
.
And
this
in
very
truth
appeareth
most
plainely
,
The
Masse
confirmed
by
false
miracles
,
a
palpable
marke
of
false
doctrine
.
if
wee
consider
diligently
how
the
Pseudochrists
and
false
prophets
of
the
Church
of
Rome
endeuor
,
as
it
were
,
seeing
the
weaknes
of
their
cause
,
to
establish
and
make
good
their
doctrine
of
the
Masse
with
the
signes
,
wonders
,
and
prodigies
,
which
Christ
himselfe
the
Sauiour
of
our
soules
willeth
vs
not
to
beleeue
;
which
are
so
ridiculous
,
that
no
man
of
sound
iudgement
reading
them
,
can
chuse
but
laugh
and
smile
at
them
,
howsoeuer
out
of
true
charitie
,
and
a
right
religious
zeale
he
haue
greater
cause
to
commiserate
the
poore
blinded
soules
that
are
most
miserably
seduced
by
them
.
I
will
therefore
for
the
fuller
manifestation
hereof
,
set
downe
some
few
amongst
many
,
which
I
haue
read
and
noted
out
of
diuers
authors
of
good
credit
,
and
well
approued
in
the
Church
of
Rome
.
The
first
is
taken
out
of
Pope
Gregorie
the
Great
,
S.
Greg.
Mag.
hom.
37.
in
Euang.
&
lib.
4.
dialog.
cap.
57.
who
writeth
;
That
a
certaine
man
being
taken
prisoner
by
his
enemies
,
was
carried
into
a
farre
Countrey
,
where
hee
was
kept
prisoner
a
long
time
,
whose
wife
not
hearing
any
thing
of
him
,
thought
him
to
bee
dead
,
and
therefore
caused
a
Masse
to
be
said
for
him
euery
weeke
.
Whereupon
it
happened
that
so
often
as
the
Masse
was
offered
for
the
deliuerance
of
his
soule
,
so
often
were
his
irons
and
shackles
loosened
in
the
prison
where
he
was
;
which
afterward
when
being
released
,
he
returned
againe
to
his
wife
,
he
told
her
as
much
with
great
admiration
;
whereupon
the
wife
enquiring
the
time
and
the
houre
when
hee
found
him
so
freed
from
his
fetters
,
she
found
it
happened
at
he
same
houre
,
that
Masse
was
said
for
him
.
Whereupon
Pope
Gregorie
saith
;
Hence
,
my
best
beloued
brethren
and
good
friends
,
learne
ye
how
much
the
sacred
hoast
being
offred
by
our selues
,
is
of
force
to
vntie
the
bands
of
our
hearts
,
since
being
offered
by
one
,
it
had
such
power
,
as
to
breake
the
bands
of
anothers
bodie
.
Certainly
if
this
sacrifice
be
of
such
force
,
I
maruaile
why
the
Priests
in
prison
,
offering
it
with
the
deuotion
of
worthie
Confessors
heere
in
England
,
should
not
be
able
often
to
loosen
their
chaines
,
yea
and
to
open
the
verie
prison
gates
for
their
deliuerance
;
but
this
cannot
be
,
because
such
fictions
neuer
prooue
true
,
and
these
are
but
fables
inuented
to
delude
poore
simple
soules
,
that
Priests
by
saying
of
Masses
for
them
may
emptie
their
purses
,
and
bee
partakers
of
their
coine
.
Againe
,
as
it
is
written
that
heere
in
England
A
certaine
Prince
which
had
beene
sicke
of
the
Palsie
a
long
time
,
and
carried
into
Saint
Stephens
Church
,
Edinerus
Angelus
in
vit.
S.
Anselm
.
to
heare
Masse
sung
by
Anselme
Bishop
of
Canterburie
,
and
to
receiue
his
blessing
,
whereupon
he
recouered
present
health
.
Either
this
storie
is
inuented
to
honour
Anselme
with
,
or
else
to
approue
the
Masse
by
it
;
or
if
the
Masse
be
of
such
power
,
how
hapneth
it
in
all
this
time
of
persecution
,
as
the
Papists
terme
their
small
suffrings
here
in
England
,
that
they
haue
no
sicke
persons
cured
by
so
many
Masses
as
are
offered
by
Priests
and
Iesuites
?
But
all
is
but
mans
inuention
;
and
as
babes
are
deceiued
with
shewes
,
so
are
simple
Papists
with
false
lies
and
such
like
fabulous
wonders
,
inuented
either
by
ambitious
and
foolish
Priests
,
or
hypocriticall
and
pharisaicall
Monkes
and
Friers
.
It
is
an
vsuall
thing
in
the
Church
of
Rome
,
by
such
inuentions
to
confirme
one
false
doctrine
by
another
so
confirmed
;
so
I
haue
noted
the
doctrine
of
Purgatorie
by
the
doctrine
of
the
Masse
;
for
diuers
Romish
Authours
haue
left
it
recorded
,
that
Benedictus
Octauus
Pope
was
deliuered
out
of
Purgatorie
by
the
sacrifice
of
the
Masse
,
Petr.
Dam.
Card.
Al.
l●y
.
in
fest.
S.
Od●li
.
〈◊〉
.
Ian.
Laur.
Sur.
to
.
1.
lib.
2.
cap.
2.
An.
Ebor.
cap.
de
orat
.
Cath
hist
cap
5.
tit.
19.
part
.
2.
Tho.
Cant.
lib.
2.
A●un
.
cap.
53.
part
.
14.
Cath.
hist.
cap.
5.
tit.
19.
part.
5.
and
the
prayers
of
Saint
Odilus
Abbot
and
his
Monkes
.
Heere
is
a
miracle
framed
not
onely
for
the
Masse
,
but
also
for
Purgatorie
,
and
praying
for
the
dead
.
So
likewise
I
haue
read
of
a
Priest
in
France
,
who
being
verie
poore
,
yet
verie
deuoutly
affected
to
the
soules
in
Purgatorie
,
in
so
much
that
euerie
day
without
failing
he
●ffered
the
sacrifice
of
the
Masse
for
them
for
the
which
he
was
cited
and
accused
before
his
Prelate
,
and
being
brought
before
his
Bishoppe
,
hee
simplie
confessed
the
truth
;
wherefore
hee
was
taxed
to
payment
of
a
certaine
summe
,
and
forced
to
giue
suretie
for
the
same
:
which
hauing
sworne
to
performe
,
the
poore
man
was
in
great
trouble
,
finding
out
none
to
answer
for
him
;
but
instantly
the
eyes
of
the
Bishoppe
were
opened
,
and
hee
beheld
more
than
a
thousand
hands
stretched
foorth
readie
to
giue
suretie
for
the
Priest
.
Whereupon
the
Bishopped
said
vnto
the
Priest
,
thou
hast
sureties
enough
:
goe
,
and
according
to
thine
owne
pleasure
and
mine
,
say
Masse
as
thou
hast
done
heretofore
.
Many
other
straunge
wonders
could
I
alleage
in
this
kind
,
not
to
bee
beleeued
,
but
rather
to
bee
wondered
at
,
that
any
man
dares
haue
so
much
presumption
as
by
such
wicked
deuises
to
wrong
Gods
truth
,
and
to
maintaine
false-hood
;
for
if
it
bee
a
true
marke
of
false
teachers
,
which
Christ
prescribed
when
he
spake
of
those
that
should
do
such
wonders
,
that
the
elect
might
be
seduced
by
them
;
then
it
followeth
that
the
Romish
teachers
are
those
euen
in
this
verie
doctrine
of
the
Masse
,
who
onely
pretend
to
haue
miracles
and
wonders
to
approue
it
.
10
For
in
truth
they
haue
no
one
place
of
Scripture
for
this
sacrifice
which
they
so
highly
esteeme
of
;
The
storie
of
M●lch●sedech
wrested
to
prooue
the
Masse
.
they
pretend
many
figures
and
types
of
the
old
Law
,
many
predictions
out
of
the
Prophets
,
and
also
other
testimonies
out
of
the
Gospell
,
but
they
are
all
insufficient
,
weake
and
impertinent
,
nothing
seruing
their
purpose
.
So
most
impertinently
doth
Cardinall
Bellarmine
alleage
the
example
of
Melchisedech
,
Desacrif
mis.
lib
5.
cap.
5.
&
6.
Genes.
14.
Psal.
109.
vers.
5.
who
brought
foorth
bread
and
wine
,
for
hee
was
the
Priest
of
the
Highest
;
but
Christ
is
a
Priest
after
the
order
of
Melchisedech
,
and
not
according
to
Aaron
,
as
Paul
teacheth
,
Hebrewes
the
seuenth
;
therefore
hee
was
to
institute
an
vnbloodie
sacrifice
,
vnder
the
forme
of
bread
and
wine
.
This
reason
of
Bellarmines
is
of
no
force
,
for
were
it
true
that
Melchisedech
offered
bread
and
wine
(
which
is
not
)
yet
nothing
else
would
follow
but
that
Christ
offered
bread
and
wine
;
which
our
Aduersaries
will
neuer
graunt
,
for
they
teach
that
bread
and
wine
doth
not
continue
after
consecration
,
but
that
they
are
annihilated
,
and
so
transubstantiated
,
that
nothing
remaineth
of
the
substance
besides
the
bodie
and
blood
of
Christ
.
Besides
,
Melchisedech
did
not
offer
,
but
onely
brought
foorth
(
as
the
Hebrew
word
signifieth
)
bread
and
wine
,
for
the
refreshing
of
Abrahams
souldiers
,
as
the
Text
it selfe
clearely
teacheth
.
Neither
is
Melchised●ch
a
Type
of
Christ
,
either
in
offering
or
bringing
foorth
bread
and
wine
;
but
first
in
respect
of
the
name
Melchisedech
,
the
King
of
righteousnesse
;
secondly
,
because
hee
was
King
of
Salem
,
Jsai
.
9.6
.
and
Christ
is
King
or
Prince
of
peace
.
Thirdly
,
because
Melchisedech
was
together
both
a
King
and
a
Priest
,
and
so
is
Ch●●st
.
Fourthly
,
because
the
Progenie
of
Melchisedech
is
not
related
,
so
is
Christ
a
Priest
for
euer
after
the
order
of
Melchisedech
.
Psal.
110.4
.
Therefore
this
figure
of
Melchisedech
hath
no
ref●re●●ce
to
the
sa●rifice
of
the
M●sse
at
all
.
Controuers.
5.
Confess
.
Petricomensi
cap.
41.
And
howsoeuer
Pighius
and
Hosius
say
that
this
is
the
opinion
of
all
the
holy
Doctors
o●
the
Church
,
that
this
bread
and
wine
was
offered
for
a
sacrifice
to
God
,
and
not
for
a
refection
to
Abraham
:
both
this
exposition
and
assertion
is
false
.
For
both
Tertullian
contra
Iudaeos
,
and
also
Epiphanius
expound
it
of
his
bringing
foorth
of
bread
and
wine
to
Abraham
;
Hebr.
55.
Haeres.
55.
Epiphanius
saith
,
Abraham
was
about
eightie
eight
or
ninetie
yeares
old
when
Melchisedech
met
him
,
and
brought
forth
bread
and
wine
vnto
him
.
Lib.
1.
cap.
11.
So
also
doth
Iosephus
expound
it
;
Melchisedech
milites
Abraham
hospitaliter
habuit
,
nihil
illis
ad
victum
deesse
passus
;
simul
ipsum
adhibuit
mensae
,
Melchisedech
vsed
hospitality
to
Abrahams
souldiers
,
and
suffered
them
to
want
no
victuals
,
and
did
take
Abraham
to
his
table
.
That
this
is
the
true
sense
,
appeareth
by
the
Hebrew
word
which
doth
not
properly
signifie
to
offer
and
sacrifice
,
but
to
bring
forth
;
and
the
force
of
truth
maketh
some
of
the
Romane
Church
to
confesse
this
to
be
true
.
Caietan
.
in
Gen.
1.14
.
Cardinall
Caietan
vpon
this
place
writeth
thus
;
There
is
nothing
heere
said
of
sacrifice
or
oblation
,
but
of
bringing
foorth
,
which
Iosephus
saith
was
done
to
the
refection
of
them
,
which
had
gotten
the
victory
.
And
that
which
in
the
vnlgar
edition
is
put
after
as
a
cause
,
for
he
was
the
Priest
of
the
most
high
God
;
in
the
Hebrew
is
not
set
as
a
cause
,
but
as
a
clause
separated
from
it
.
Andrad
defens
.
fidei
●rident
.
lib.
4.
Andradius
also
doth
herein
forsake
his
friends
,
and
acknowledgeth
this
to
be
the
true
exposition
:
his
words
be
these
;
We
need
not
Kemnitius
to
striue
about
the
word
offering
seeing
that
both
in
the
best
corrected
Latine
copies
,
and
also
in
the
holy
Fathers
which
apply
this
place
vnto
the
holy
Eucharist
,
it
is
proferens
,
brought
forth
;
and
I
in
iudgement
agree
with
them
which
say
that
Melchisedech
refreshed
Abrahams
souldiers
,
wearied
and
fainted
with
long
fight
.
By
which
it
appeareth
how
vnprofitably
this
place
is
cited
for
a
figure
prouing
the
sacrifice
of
the
Masse
,
wherein
Christs
true
substantiall
body
&
blood
is
offred
in
sacrifice
,
as
the
Church
of
Rome
teacheth
vnder
the
forme
of
bread
and
wine
.
11
Very
impertinent
further
is
that
argument
Bellarmine
maketh
for
the
Masse
,
The
Paschall
Lambe
falsely
pretended
to
be
a
figure
of
the
Masse
.
De
sacrific.
mis.
lib.
5.
cap.
2.
taken
from
the
Paschall
Lambe
which
he
saith
is
an
expresse
figure
of
the
celebration
of
the
Eucharist
;
saying
,
That
the
celebration
of
the
Paschall
Lambe
was
an
immolation
of
the
victime
which
was
offered
,
therefore
the
celebration
of
the
Eucharist
must
bee
also
an
immolation
of
the
victime
offered
vnto
God
,
that
the
figure
may
answere
the
thing
figured
.
It
is
a
strange
thing
that
so
great
a
scholler
will
so
impertinently
alleage
such
an
argument
;
for
who
knoweth
not
that
the
Paschall
Lambe
was
offered
also
by
such
as
were
no
Priests
,
or
if
they
were
,
as
himselfe
suggesteth
,
concerning
this
sacrifice
,
there
remained
an
ancient
priuiledge
,
Li.
1.
vitae
Mosis
that
all
housholders
should
exercise
the
priesthoode
,
as
may
be
seene
in
Philo.
Besides
,
any
man
may
see
,
that
the
figure
doth
not
answere
the
thing
figured
,
because
the
immolation
of
the
Lambe
was
bloudy
:
which
is
not
found
in
the
sacrifice
of
the
masse
,
as
the
Aduersaries
confesse
;
as
also
for
that
the
Lambe
was
sacrificed
by
a
multitude
,
which
agreeeth
not
with
the
masse
,
which
is
offered
but
by
one
Priest
at
a
time
.
And
further
,
in
regard
that
the
paschall
Lamb
was
not
propitiatorie
for
sinnes
,
as
hee
holdeth
the
masse
to
be
;
but
was
only
done
in
commemoration
of
the
Israelites
freedome
from
Egipt
.
There
is
no
man
lastly
,
that
is
so
ignorant
,
but
knoweth
that
the
Paschall
Lamb
was
a
figure
of
Christs
bloudy
sacrifice
vpon
the
Crosse
,
and
therefore
it
can
onely
be
gathered
hence
,
that
our
Lamb
Christ
Iesus
was
to
be
sacrificed
,
of
whom
Saint
Iohn
the
Baptist
said
,
Beholde
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
.
Now
,
that
we
should
offer
Christ
so
,
as
the
Aduersaries
teach
vnder
accidents
,
without
substance
of
bread
and
wine
,
doth
no
where
appeare
.
And
albeit
some
of
the
Church
call
the
Eucharist
by
the
name
of
a
Sacrament
,
yet
doth
it
not
follow
,
that
the
masse
is
therefore
to
bee
approoued
as
is
the
same
;
for
it
is
a
fallacious
argument
from
a
thing
spoken
but
in
some
respect
,
to
conclude
the
same
thing
absolutely
.
The
Fathers
called
the
Eucharist
a
Sacrifice
but
in
some
respect
onely
:
as
first
,
in
that
all
sacred
rites
may
be
called
by
the
common
word
of
the
olde
Testament
,
Sacrifices
;
Quasi
à
faciendo
sacra
,
from
doing
holy
and
sacred
actions
:
Secondly
,
in
regarde
that
in
the
Supper
there
is
a
commemoration
of
that
onely
and
true
sacrifice
of
Christ
,
they
gaue
that
name
to
the
action
from
the
chiefest
and
most
principal
respect
:
Thirdly
,
in
regard
of
diuers
prayers
powred
foorth
in
the
celebration
of
the
Supper
,
Heb.
5.7
.
Reuel.
5.8
.
&
8.4
.
which
are
called
Sacrifices
in
the
Scriptures
:
Fourthly
,
because
the
spirituall
sacrifices
of
our
soules
,
as
Faith
,
Hope
,
and
Charitie
,
are
exercised
and
stirred
vppe
by
the
vse
of
the
Supper
,
that
they
eu●r
vnderstoode
it
to
bee
such
a
Sacrifice
as
our
Aduersaries
teach
the
masse
,
where
but
the
formes
of
the
Creatures
,
without
substance
,
are
adored
and
worshipped
as
GOD
himselfe
,
and
GOD
himselfe
sacrificed
and
offered
in
substance
to
GOD
,
they
will
neuer
bee
able
to
prooue
or
make
manifest
,
either
by
Scriptures
or
approoued
Writers
of
Antiquitie
,
howsoeuer
they
may
with
Cardinall
Bellarmine
make
shew
to
doe
it
,
as
hee
laboureth
to
doe
by
the
former
things
so
impertinently
misapplied
,
as
the
meanest
Scholer
is
able
to
discouer
their
insufficiencie
.
12
Now
therefore
(
curteous
Reader
)
hauing
thus
obserued
the
sacrifice
of
the
masse
to
bee
vnwarrantable
in
the
holy
Scriptures
,
My
resolution
vpon
the
obs●ruation
of
al
the
p●emises
concerning
the
Masse
.
and
not
approoued
by
the
auncient
Fathers
,
as
i●
is
now
taught
in
the
Church
of
Rome
;
I
could
no
longer
continue
in
league
and
friendshippe
with
that
Church
,
which
pretends
so
many
proofes
for
it
,
and
hath
none
at
all
.
For
finding
,
as
it
appeareth
by
all
my
precedent
obseruations
in
this
Chapter
,
that
it
was
neuer
instituted
by
Christ
;
that
the
pretended
propitiation
thereof
derogateth
from
the
Sacrifice
Christ
made
vpon
the
Crosse
;
that
it
is
but
a
nouell
doctrine
in
many
things
vnknowne
to
the
Fathers
of
former
Ages
;
that
most
hatefull
Idolatrie
is
committed
therein
;
that
it
containeth
ceremonies
verie
ridiculous
,
and
vncertaine
in
their
meaning
,
not
knowne
to
the
Church
of
Rome
it selfe
,
and
such
as
are
neyther
ancient
,
nor
Apostolicall
;
that
it
is
maintained
and
defended
by
false
deuised
and
ba●●ard
writings
;
that
it
hath
many
foolish
and
false
prerogatiues
,
giuen
it
by
the
Aduersaries
;
that
it
is
established
and
confirmed
by
many
lying
signes
and
wonders
,
the
arguments
of
an
adulterous
generation
;
that
the
Types
and
Figures
of
the
olde
Testament
make
no
whit
for
it
:
I
might
well
thinke
my selfe
bere●u●d
of
my
right
wittes
,
if
I
should
any
longer
offend
GOD
by
the
still
offering
of
it
,
as
I
haue
done
too
often
,
and
by
continuing
the
practize
thereof
,
to
the
eternall
damnation
of
other
mens
soules
.
Therefore
(
curteous
Reader
)
if
thou
art
a
child
of
the
Church
of
Rome
,
follow
no
longer
such
a
stepmother
,
leading
thee
by
publique
appearances
to
thine
owne
ruine
,
and
to
the
dayly
prouocation
of
Gods
wrath
against
thee
;
hate
her
fooleries
,
detest
her
idolatries
,
and
abandon
her
communion
,
if
thou
wilt
not
eternally
perish
albeit
thou
h●st
long
laine
asleepe
in
the
deadly
lethargie
of
Romish
superstitions
,
awaken
at
last
,
and
breake
off
all
the
bands
of
thy
sinfully-habituated
affections
to
that
Antichristian
monarchie
,
esteeme
no
longer
that
to
be
white
which
is
blacke
,
that
to
bee
holie
which
is
most
vngodlie
;
feare
not
the
curses
of
the
Pope
in
denying
the
Sacrifice
of
the
masse
to
be
propitiatorie
for
sinnes
,
his
excommunication
will
haue
no
such
force
as
Antoninus
the
Archbishop
of
Florence
had
,
Lipelo
in
vita
Ant.
2.
Maij.
who
denouncing
the
sentence
of
excommunication
vpon
a
white
loafe
of
bread
,
made
it
as
blacke
as
a
coale
,
and
freeing
it
afterward
from
the
same
curse
,
it
returned
to
be
as
faire
as
it
was
before
:
All
the
Popes
Anathemaes
can
not
make
the
bread
of
the
masse
otherwise
than
it
is
,
idolatrous
;
all
the
white
flower
in
it
,
cannot
make
it
pleasing
vnto
GOD
;
or
a
Sacrifice
allowable
for
Christians
.
Therefore
say
thou
with
mee
from
thy
heart
,
with
mee
in
true
detestation
of
all
the
abhominations
committed
by
such
Idolatrie
;
Deus
propitius
esto
mihi
peccatori
:
Lord
,
bee
thou
mercifull
vnto
me
a
sinner
.
CHAP.
XIII
.
Containing
an
obseruation
about
the
doctrine
of
transubstantiation
,
which
is
a
principall
noueltie
taught
in
the
Church
of
Rome
.
AFter
the
former
obseruations
had
sufficiently
alienated
by
iudgement
and
affections
from
further
approbation
of
the
faith
of
Rome
;
My
proceeding
about
the
doctrine
of
transubstantiation
.
yet
because
I
thought
that
I
could
not
bee
sufficiently
enough
armed
against
those
errours
and
falshoods
,
wherein
from
my
youth
both
my
vnderstanding
and
affections
had
beene
habituated
,
which
would
be
powerfull
still
to
incline
and
leade
my
soule
,
againe
,
vnto
those
Romish
abhominations
,
which
long
custome
had
made
familiar
,
and
in
conceit
religious
;
I
still
proceeded
further
to
the
discussion
and
discouerie
of
other
errors
,
false
doctrines
,
&
secceeding
nouelties
taught
in
that
Church
,
that
more
and
more
beholding
her
spirituall
fornications
and
disloyalties
,
I
might
in
my
soule
bee
the
stronger
to
oppse
against
them
,
and
the
better
able
to
relinquish
and
abandon
with
assurance
of
truth
of
my
side
,
and
securitie
to
mine
owne
conscience
,
all
communion
and
participation
with
her
sinfull
heresies
and
nouelties
,
and
happily
auoyde
Gods
iust
punishments
which
are
threatned
by
the
holy
Scripture
against
her
disloyalties
,
to
the
faith
of
Christ
her
heauenly
Spouse
.
2
Amongest
all
which
there
was
scarce
any
one
thing
that
wrought
more
powerfully
and
fearefully
in
mine
vnderstanding
,
It
ought
to
be
a
great
terror
to
adore
the
creature
for
the
Creator
.
euen
to
the
terrour
of
mine
owne
soule
for
my
erroneous
doctrine
deliuered
to
others
,
than
the
discouery
of
this
late
&
new-sprung-vp
doctrine
of
transubstantiation
,
which
sets
vp
such
an
Idoll
of
bread
in
the
Church
of
Rome
,
to
be
adored
as
God
,
that
that
seemeth
to
be
truly
verified
of
her
which
was
vttered
long
before
,
Colet
Deum
quem
ignorauerunt
patres
eius
auro
&
Argento
&
lapide
pretioso
rebusque
pretiosis
,
Dan.
11.38
.
He
shall
honour
the
God
whome
his
fathers
knew
not
,
with
gold
and
siluer
,
with
precious
stones
,
and
with
pleasant
things
.
The
gainsaying
of
which
doctrine
vnto
the
Church
of
Rome
seemeth
so
vnlawfull
,
that
shee
pronounceth
most
bitter
execrations
against
those
that
shall
so
doe
,
Sess.
13.
an.
2.
If
any
shall
say
(
sayth
the
Councell
of
Trent
)
that
in
the
holy
Sacrament
of
the
Eucharist
there
remaineth
the
substance
of
bread
and
wine
,
together
with
the
bodie
and
bloud
of
our
Lord
Iesus
Christ
,
and
shall
denie
that
admirable
and
singular
conuersion
of
the
whole
substance
of
bread
into
the
bodie
,
and
of
the
whole
substance
of
wine
into
the
bloud
,
the
formes
of
bread
and
wine
still
remaining
;
which
conuersion
the
Catholike
Church
most
fitly
calleth
Transubstantiation
;
be
he
accursed
.
3.
Yea
,
The
Church
of
Rome
hateth
the
reformed
Churches
for
nothing
more
than
for
impugning
the
doctrine
of
Transubstantiation
.
Pet.
Besseus
concept
.
Theolog.
Quadraeg
.
dom.
3.
Dan.
13.
the
Teachers
and
Preachers
of
that
Church
doe
not
hate
the
worthie
Professors
and
Arch-Doctors
of
the
Gospell
for
any
point
of
doctrine
more
,
than
for
impugning
this
of
Transubstantiation
.
Peter
Besse
the
great
and
famous
French
Preacher
,
against
Master
Caluin
and
Luther
speaketh
thus
,
Two
wicked
old
men
,
of
vnbridled
lust
,
did
wickedly
accuse
the
most
chaste
Susanna
of
Adulterie
,
notwithstanding
that
shee
was
the
most
chast
and
honestest
that
was
to
be
found
in
the
whole
Kingdome
of
Babylon
:
here
againe
wee
see
two
craftie
knaues
marching
out
vpon
the
Stage
,
Luther
and
Caluin
,
that
accuse
the
chaste
Susanna
,
viz.
the
holy
sacred
Sacrament
of
the
Eucharist
,
and
Transubstantiation
,
the
chiefe
member
thereof
,
of
Idolatrie
;
then
the
which
notwithstanding
there
is
nothing
to
be
found
in
the
world
more
holy
or
diuine
.
And
the
samd
Author
soone
after
for
the
same
point
compares
them
to
the
two
witnesses
,
of
most
deperate
audacitie
,
that
gaue
false
witnesse
against
Christ
;
adding
further
,
That
as
Christ
was
crucified
in
the
middle
betweene
two
theenes
;
Ibid.
so
likewise
wee
see
it
fareth
with
the
Sacrament
of
the
Altar
,
where
being
placed
betweene
two
theeues
,
two
most
desperate
Heretikes
,
it
is
assaulted
with
diuers
blasphemies
:
who
a
little
after
speaketh
vnto
the
Idoll
in
this
manner
,
and
also
to
God
,
saying
;
Worthily
therefore
,
O
sacred
Eucharist
,
thou
mayest
crie
out
,
Dirupisti
vincula
mea
,
Psal.
115.
tibi
sanctificabo
hostiam
laudis
;
And
thou
,
O
Lord
,
Saepe
expugnauerunt
me
a
iuuentate
mea
;
For
often
,
O
Lord
,
haue
they
persecuted
thee
,
often
haue
they
blasphemed
against
thee
,
shot
their
arrowes
at
thee
,
and
chiefely
at
Transubstantiation
.
This
Preacher
,
it
should
seeme
,
hath
forgot
,
that
the
doctrine
of
Transubstantiation
is
a
noueltie
of
no
greater
antiquitie
than
the
fourth
Councell
of
Laterance
,
Iacques
Gualter
.
Chron.
de
Pestat
.
du
Christianis
.
tries
.
siecle
.
Can.
1.
which
was
held
but
in
the
yere
1215
,
vnder
Innocent
the
third
,
which
is
not
yet
400
yeres
since
,
where
that
doctrine
was
deliuered
in
these
wordes
;
But
the
bodie
of
Christ
,
and
the
bloud
in
the
Sacrament
of
the
Altar
,
is
contained
vnder
the
formes
of
bread
and
wine
,
the
bread
being
transubstantiated
into
the
bodie
,
and
the
wine
into
the
bloud
by
Gods
power
.
This
it
seemeth
his
Maiestie
very
iudiciously
obserued
,
when
after
he
had
said
;
If
the
Romish
Church
hath
coyned
new
articles
of
Faith
,
neuer
heard
of
in
the
first
fiue
hundred
yeares
after
Christ
,
I
hope
I
shall
neuer
be
condemned
for
an
Heretike
,
for
not
being
a
Nouelist
:
where
numbring
vp
many
nouelties
which
are
vsed
in
the
Romish
Church
,
hee
reckoneth
this
Transubstantiation
for
one
.
4.
Arguments
against
Transubstantiation
.
Comp.
Theol.
verit
.
l.
5.
c.
58.
Which
doctrine
of
Transubstantiation
I
discouered
to
containe
a
notable
Heresie
,
by
the
proofes
following
:
First
(
sayth
Ioannes
de
Combis
)
Latria
is
a
seruice
and
reuerence
exhibited
to
God
:
therefore
,
if
the
honour
due
to
God
be
exhibited
vnto
the
creature
,
it
is
Idolatrie
:
Latria
comprehendeth
fiue
thinges
,
viz.
Faith
,
Knowledge
,
Reuerence
,
Sacrifice
,
and
Prayer
.
Whereupon
I
framed
this
Argument
:
The
doctrine
of
Transubstantiation
admitteth
this
worship
in
the
Church
of
Rome
to
a
Creature
,
viz.
to
Bread
and
Wine
;
which
notwithstanding
the
words
of
Transubstantiation
remaineth
still
a
creature
,
otherwise
how
is
Bread
and
Wine
the
externall
signes
of
inusible
grace
,
as
euerie
true
Sacrament
is
;
or
how
is
the
essentiall
part
,
appointed
by
CHRIST
in
the
Sacrament
,
remaining
,
when
it
ceaseth
to
be
there
;
as
Transubstantiation
teacheth
the
Bread
and
Wine
doth
?
Nay
,
the
very
Scriptures
say
so
much
,
shewing
the
Bread
still
to
remaine
Bread
,
and
the
Wine
still
to
remaine
Wine
.
Saint
Paule
,
the
heauenly
interpreter
of
CHRISTS
wordes
,
doth
not
admit
Transubstantiation
,
but
doth
so
interpret
the
Sacramentall
vnion
,
that
still
the
visible
elements
remaine
:
for
the
Bread
of
the
Sacrament
hee
calleth
Bread
still
,
euen
after
the
consecration
,
to
teach
,
that
the
substance
of
the
Bread
remaineth
still
;
and
so
he
calleth
the
Wne
still
Wine
,
as
appeareth
plainely
by
his
wordes
,
The
Cup
of
Blessing
,
which
wee
blesse
,
1.
Cor.
10.16
.
is
it
not
the
communication
of
the
bloud
of
CHRIST
?
and
the
Bread
which
wee
breake
,
is
it
not
the
participation
of
the
bodie
of
the
Lord
?
Now
then
,
if
the
Chalice
be
but
a
communication
of
his
bloud
,
and
the
Bread
but
a
participation
of
his
bodie
,
still
remaining
Bread
and
Wine
(
for
the
thing
participating
is
not
the
thing
participated
)
where
then
is
their
doctrine
of
Transubstantiation
,
or
how
can
it
stand
sound
with
the
truth
of
the
Scriptures
?
He
sayth
plainely
further
,
1.
Cor.
10.16
.
1.
Cor.
11.26
.
Vers.
27.
Vers.
28.
All
wee
are
partakers
of
one
Bread
.
And
againe
,
As
often
as
yee
shall
eate
this
bread
.
And
againe
,
Whosoeuer
shall
eate
this
Bread
:
besides
,
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
Bread
.
Now
therefore
,
the
Scripture
teaching
vs
so
plainely
Bread
and
Wine
to
remaine
in
the
Sacrament
,
it
followeth
that
there
is
no
Transubstantiation
in
the
Sacrament
,
and
so
consequently
it
is
apparant
,
that
all
those
commit
grosse
Idolatrie
,
that
worship
it
with
Latria
;
because
they
giue
that
worship
which
is
due
to
God
,
to
the
creature
,
which
they
beleeue
to
be
God
,
teach
to
be
God
,
and
pray
to
as
vnto
God
.
5.
Fathers
against
Transubstantiation
.
Secondly
,
I
summoned
diuers
auncient
Writers
,
to
see
whether
they
would
afford
me
any
warrant
for
Transubstantiation
,
and
I
finde
them
against
it
,
and
none
for
it
.
I
finde
Tertullian
in
expresse
wordes
to
say
,
Iesus
Christ
hauing
taken
bread
,
Tertul.
l.
4.
adu
.
Marc.
cap.
40.
distributed
it
to
his
Disciples
,
he
made
it
to
be
his
bodie
,
saying
,
This
is
my
bodie
,
that
is
,
the
figure
of
my
bodie
.
I
finde
him
likewise
to
shew
as
much
in
expresse
wordes
in
another
place
,
Tertul.
l.
3.
adu
.
Mars
.
cap.
19.
saying
;
God
hath
so
reuealed
it
in
the
Gospell
,
calling
the
bread
his
bodie
,
to
the
end
that
thou
mayest
thereby
vnderstand
,
that
he
hath
giuen
to
the
bread
the
figure
of
his
bodie
.
Now
then
,
if
the
bread
be
a
figure
of
CHRISTS
bodie
,
according
to
Tertullian
,
then
it
is
not
transubstantiated
.
Saint
Cyprian
sayth
,
Epist.
3.
l.
2.
Wee
finde
,
that
the
Cuppe
which
the
Lord
offered
,
was
mingled
,
and
that
which
he
called
his
bloud
was
wine
.
See
here
Saint
Cyprian
giueth
but
a
denomination
to
the
bloud
,
attributing
substantiall
being
to
the
wine
by
the
Verbe
Substantiue
.
Lib.
8.
demonstr.
Euang.
cap.
1.
Eusebius
is
also
cleare
against
Transubstantiation
in
these
wordes
,
IESVS
CHRIST
gaue
vnto
his
Disciples
the
signes
of
the
diuine
dispensation
,
commaunding
them
to
celebrate
the
figure
of
his
owne
bodie
.
For
seeing
that
he
did
now
no
longer
receiue
the
sacrifices
of
bloud
,
nor
the
slaughter
of
diuers
beastes
ordained
by
Moses
,
hee
hath
taught
vs
to
vse
the
bread
for
a
signe
of
his
bodie
.
See
here
it
is
still
called
bread
,
and
a
signe
of
the
bodie
,
how
then
is
it
transubstantiated
?
Saint
Augustine
also
standes
against
Transubstantiation
,
De
doctrine
.
Christian
.
l.
3.
c.
16.
saying
;
These
wordes
,
Vnlesse
you
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
are
a
figure
,
commaunding
vs
to
partake
the
Passion
of
CHRIST
,
and
profitably
to
remember
,
that
his
flesh
was
crucified
for
vs
.
Nowe
therefore
,
if
the
eating
the
flesh
of
the
Sonne
of
man
,
and
drinking
his
bloud
,
is
but
to
partake
of
the
Passion
of
CHRIST
,
and
a
profitable
remembrance
,
that
his
flesh
was
crucified
for
vs
,
how
did
Saint
Augustine
teach
the
doctrine
of
Transubstantiation
?
Nay
rather
,
doth
he
not
most
plainly
insinuate
the
contrarie
;
I
finde
also
the
same
Doctor
to
say
against
Adamantus
.
Chap.
12.
The
Lord
made
no
difficultie
to
say
,
this
is
my
body
,
when
he
gaue
the
signe
of
his
body
.
Here
I
obserue
the
word
Bodie
to
bee
expounded
by
the
signe
of
his
body
.
Who
saith
in
an
other
place
,
Epist.
23.
ad
Bonifac.
The
holy
signe
of
Christs
body
is
after
a
sort
the
body
of
Christ
:
and
the
holy
signe
of
the
bloud
of
Christ
,
and
so
the
holy
signe
of
faith
(
to
wit
Baptisme
)
is
faith
.
Surely
Baptisme
can
not
bee
said
to
be
Transubstantiated
into
faith
,
how
then
can
the
Sacrament
of
the
body
and
bloud
of
Christ
bee
substantially
transubstantiated
into
the
body
and
bloud
of
Christ
:
Saint
Augustine
in
an
other
place
is
yet
plainer
against
Transubstantiation
,
saying
:
Vnderstand
that
which
I
say
spiritually
,
Super
Psal
98.
you
shall
not
eate
my
body
which
you
see
,
neither
shall
you
drinke
the
bloud
which
my
Tormentors
shall
shed
,
I
haue
recommended
vnto
you
an
holy
signe
,
which
being
spiritually
vnderstood
shall
make
you
liue
.
Behold
how
cleare
S.
Augustine
is
against
Transubstantiation
.
So
also
is
S.
Chrysostome
,
that
golden
mouthed
Doctor
of
Greece
,
most
clearely
gainesaying
the
doctrine
of
Transubstantiation
in
the
Sacrament
,
saying
:
The
bread
before
it
be
sanctified
,
we
call
bread
,
Ad
Caesar
.
Monachum
.
but
when
the
diuine
grace
sanctifies
it
,
it
is
deliuered
from
the
name
of
bread
,
and
is
thought
worthy
the
name
of
the
Lords
body
,
though
the
nature
of
bread
remaine
still
.
Now
(
curteous
Reader
)
if
I
should
not
iudge
vnpartially
,
I
can
not
but
here
conclude
that
if
the
nature
of
bread
remaine
,
the
substance
of
bread
can
not
be
changed
into
the
body
of
Christ
substantially
,
and
therefore
no
transubstantiation
can
follow
.
6.
I
can
not
omit
here
to
record
Gelasius
,
who
saith
:
Other
strong
places
of
ancient
Fathers
against
Transubstantiation
De
duabus
naturis
Christi
.
The
bread
and
wine
passe
into
the
substance
of
the
body
and
bloud
of
Christ
,
yet
so
as
the
nature
of
bread
and
wine
ceaseth
not
;
and
they
are
turned
into
the
diuine
substance
;
yet
the
bread
and
wine
still
remaine
in
the
propertie
of
their
nature
.
If
this
be
true
that
the
nature
of
bread
and
wine
ceaseth
not
,
and
that
the
bread
and
wine
still
remaine
in
the
propertie
of
their
nature
,
then
can
not
transubstantiation
stand
.
For
hereby
Gelasius
confuted
Eutiches
the
Heretike
,
holding
that
Christ
had
but
one
nature
,
and
that
in
regard
of
the
vnion
the
humanitie
was
turned
into
the
Deitie
;
against
which
error
he
opposed
the
doctrine
of
the
Eucharist
,
shewing
that
as
therein
bread
and
wine
after
consecration
were
honoured
with
the
name
of
his
body
and
bloud
,
and
receiued
grace
to
their
nature
to
bee
a
holy
Sacrament
,
though
still
they
remained
in
their
former
nature
and
propertie
:
So
the
humanitie
of
Christ
receiued
grace
by
the
hypostaticall
vniting
it
to
the
God-head
,
and
yet
still
retained
the
former
propertie
to
be
humane
flesh
.
Therefore
had
Gelasius
beliefe
beene
answerable
to
the
present
Church
of
Rome
concerning
Transubstantiation
,
he
not
only
could
not
thereby
haue
confuted
Eutiches
,
but
Eutiches
might
by
that
very
doctrine
most
probably
haue
confuted
him
.
Who
might
right
well
haue
argued
thus
:
Thou
Gelasius
thinkest
the
Sacrament
a
resemblance
of
the
incarnation
of
Christ
,
and
the
vnion
of
his
two
natures
;
but
in
the
Sacrament
the
bread
and
wine
after
consecration
remaine
no
more
,
but
are
turned
into
the
flesh
and
bloud
of
Christ
,
and
so
there
is
but
one
substance
.
After
this
manner
may
I
likewise
say
in
the
Incarnation
,
after
the
vnion
the
humanitie
remaineth
no
more
,
but
is
changed
into
the
Diuinitie
,
and
the
Nature
is
but
one
.
What
could
Gelasius
haue
answered
to
this
Argument
,
if
hee
had
held
the
doctrine
of
Transubstantiation
?
Hence
it
is
euident
both
by
his
wordes
,
and
the
scope
of
his
disputation
,
that
he
held
it
not
.
Not
vnlike
to
Gelasius
is
the
doctrine
of
Theodoret
,
Dial.
immuta
.
fol.
8.
writing
thus
.
Our
Sauiour
in
deliuering
the
Sacrament
called
his
body
bread
,
and
that
which
is
in
the
cup
he
called
his
bloud
,
he
changed
the
names
,
and
gaue
his
body
that
name
which
belonged
to
the
signe
,
and
to
the
signe
that
name
which
belonged
to
his
body
.
The
reason
why
he
thus
changed
the
names
,
was
,
because
he
would
haue
such
as
partake
the
diuine
Sacraments
,
not
to
heede
the
nature
of
those
thinges
which
are
seene
,
but
for
the
change
sake
of
the
names
to
beleeue
the
change
that
is
made
by
grace
.
For
he
called
it
wheat
and
bread
,
which
by
nature
is
his
body
;
and
againe
on
the
other
side
he
called
himselfe
a
Vine
:
Thus
honoring
the
simbols
and
signes
which
are
seen
with
the
name
of
his
body
&
b●oud
,
not
by
changing
their
nature
,
but
by
adding
grace
to
nature
.
And
further
the
same
Author
in
an
other
place
reprehending
the
Eutichian
heretike
saith
.
Dialog.
2.
Inconfusus
.
You
are
caught
in
your
owne
net
,
for
the
mysticall
signes
after
consecration
do
not
depart
from
their
nature
,
but
they
abide
in
their
former
substance
,
form
,
and
figure
,
and
may
be
seen
&
touched
as
before
.
If
they
depart
not
from
their
nature
,
if
they
abide
in
their
former
substance
,
figure
,
and
forme
,
if
Christ
changed
not
the
natures
,
but
the
names
,
adding
grace
to
nature
;
how
can
the
doctrine
of
transubstantiation
,
in
the
iudgement
of
this
writer
,
stand
free
from
the
impeachment
of
an
erroneous
innouation
?
7.
How
moderne
Authors
of
the
Church
of
Rome
shew
the
doctrine
of
transubstantiation
to
be
nouell
.
De
verit
.
corp.
&
sang
.
p.
46.
And
so
I
find
euen
by
the
confession
of
the
learnedst
moderne
Writers
,
this
doctrine
is
but
nouell
,
and
of
small
antiquitie
,
and
hath
not
been
beleeued
as
a
matter
of
faith
in
the
purest
ages
of
the
Primitiue
Church
:
for
it
is
well
knowne
,
that
before
the
Councell
of
Laterane
no
man
was
bound
to
beleeue
Transubstantiation
,
as
themselues
confesse
.
Tonstal
sayth
,
It
was
free
for
all
men
,
till
that
time
,
to
follow
their
owne
coniecture
,
as
concerning
the
manner
of
the
Presence
.
Scotus
and
Biel
are
reported
by
the
later
Schoolemen
to
haue
been
of
minde
,
That
the
opinion
is
very
new
,
and
lately
brought
into
the
Church
,
Soto
.
4.
d
9.
q.
2.
art.
2.
&
4.
Suar.
tom.
3.
d.
5.4
.
d.
10.
q.
2.
ad
arg.
pro
prima
.
sect.
1.
and
beleeued
only
vpon
the
authoritie
of
the
Laterance
Councell
.
And
Scotus
himselfe
saith
,
We
must
say
the
Church
,
in
the
Creede
of
the
Laterane
Councell
,
vnder
Innocent
the
third
,
which
begins
with
the
words
,
Firmiter
credimus
,
declared
this
sense
concerning
transubstantiation
,
to
belong
to
the
verity
of
our
faith
.
Besides
Scotus
&
Bellarmine
confesse
;
Scot.
d.
11.
q.
3.
Bellar.
Euchar.
lib.
3.
cap.
23.
Turrec
.
tract.
13.
q.
49.
There
is
no
Scripture
to
conuince
it
,
vnlesse
yee
bring
the
Church
of
Romes
exposition
,
that
is
to
say
the
Popes
authoritie
,
in
whom
they
thinke
the
power
of
the
vniuersall
Church
in
determining
matters
of
faith
principally
resides
.
Now
therefore
if
this
doctrine
bee
no
more
ancient
than
the
Councell
of
Laterane
as
it
is
cleare
,
I
oppose
against
the
accurse
of
the
Councell
of
Trent
,
the
malediction
of
blessed
Saint
Paul
,
a
better
man
than
any
in
the
Councell
of
Trent
,
who
pronounceth
a
direfull
Anathema
against
any
that
shall
teach
other
doctrine
than
what
he
taught
;
how
fearefull
a
state
then
doe
all
Popish
Priests
stand
in
,
that
teach
this
noueltie
of
Transubstantiation
diametrally
,
contrarie
to
the
places
of
S.
Paul
before
cited
:
1.
Cor.
10.16
.
1.
Cor.
11.26
.
Vers.
27.
Vers.
28.
Euagrius
.
4.
lib.
Hist.
c.
35.
Niceph.
lib.
17.
cap.
25.
Hiesich
l
2.
super
Leuit.
cap.
8.
Euseb.
lib.
7.
c.
8.
August
.
cont.
lit
.
Petil.
lib.
9.
c.
30.
It
is
well
knowne
that
it
was
an
vsuall
thing
in
former
ages
,
in
diuers
places
to
giue
the
residues
of
the
Sacrament
to
little
children
,
as
Euagrius
and
Nicephorus
haue
left
recorded
to
posteritie
:
Yea
and
in
other
places
of
the
Christian
world
,
as
Hesichius
teacheth
;
neither
hath
it
beene
thought
much
in
former
times
to
giue
the
bread
of
the
Sacrament
into
the
peoples
handes
,
and
sometimes
permitted
them
to
carry
it
home
,
which
is
a
signe
that
they
conceipted
not
then
the
doctrine
of
Transubstantiation
,
which
hath
caused
it
since
to
be
adored
,
and
haue
made
it
a
sinnefull
act
for
Lay
people
to
touch
the
Sacrament
,
yea
and
haue
brought
it
to
such
a
fond
esteeme
,
that
if
a
Flie
or
a
Spider
fall
into
the
wine
,
or
any
like
thing
,
which
can
not
without
vomit
,
or
danger
of
death
be
taken
downe
,
the
Flie
or
Spider
,
or
what
else
,
must
be
taken
out
and
washed
as
warily
as
may
be
in
a
Chalice
,
and
the
Priest
must
take
the
ablution
,
but
the
Flie
or
Spider
must
be
burnt
.
Ibidem
eodem
cap.
Or
if
a
sick
man
vomit
vp
the
body
of
the
Lord
,
it
must
bee
taken
vp
againe
as
diligently
as
may
be
,
and
taken
by
a
Priest
,
or
by
some
cleane
and
discreet
youth
,
if
the
sicke
man
can
not
resume
it
himselfe
.
8.
The
inconueniences
of
approuing
Transubstantiation
.
Besides
,
the
inconueniences
that
follow
of
this
doctrine
of
Transubstantiation
,
are
so
many
that
no
man
almost
out
of
common
sense
can
admit
it
,
vnlesse
bee
will
fondly
suffer
himselfe
to
bee
carried
away
with
such
a
generall
implicite
faith
of
the
Church
of
Romes
inerrabilitie
,
whereby
he
may
fall
into
as
many
heresies
and
dangers
of
seduction
,
as
a
blinde
man
is
in
danger
of
falls
,
if
he
will
only
walke
by
the
guidance
of
an
other
as
blinde
as
himselfe
.
Hence
it
followeth
that
it
must
be
beleeued
,
that
accidents
are
without
a
subiect
,
whereas
the
nature
of
a
Sacrament
requireth
no
such
matter
;
like
as
when
the
wood
is
burned
,
the
colour
of
the
wood
should
remaine
alone
without
a
subiect
;
that
Mice
that
knaw
the
consecrated
Hoast
,
doe
knaw
bare
accidents
alone
,
and
thta
the
glorified
body
of
Christ
are
subiect
to
the
grinding
of
teeth
.
That
no
worke
of
God
neither
of
Creation
nor
of
Redemption
,
is
so
great
as
the
worke
of
consecration
by
the
Priest
,
by
which
transubstantiation
is
performed
.
Whence
it
is
come
that
the
Romish
Diuines
hold
that
many
miracles
together
are
done
in
the
Sacrament
of
the
Eucharist
,
whereof
Ioannes
de
Combis
reckoneth
vp
nine
,
so
fond
and
ridiculous
,
that
it
is
a
wonder
any
man
can
beleeue
them
:
as
first
,
In
Comp.
Theol.
verit
.
lib.
6.
c.
14.
That
the
body
of
Christ
is
in
as
much
quantitie
there
,
as
it
was
vpon
the
Crosse
,
and
as
it
is
now
in
heauen
,
yet
doth
it
not
exceede
the
bounds
of
that
forme
;
with
all
the
rest
of
like
nature
:
Hence
to
breede
a
beliefe
of
this
doctrine
,
the
Romish
writers
tell
vs
that
the
Sacrament
being
lost
in
a
Village
of
Komele
in
Germanie
,
in
a
Pixe
,
Caesar
.
lib.
9.
c.
7.
it
was
discouered
in
a
field
by
the
Oxen
that
did
worship
it
,
kneeling
downe
vpon
the
ground
,
which
neither
by
whips
nor
cries
would
not
stir
out
of
the
place
from
worshipping
their
Creatour
,
till
it
was
taken
away
by
the
Parish
Priest
,
who
fetcht
it
away
with
crosse
,
candle
,
and
incense
,
in
great
reuerence
.
They
tell
also
how
a
certaine
woman
going
to
the
Communion
,
reserued
the
Sacrament
,
and
put
it
into
her
hiue
amongst
her
Bees
,
as
one
had
counsailed
her
;
wherevpon
the
pretie
Bees
were
so
religiously
affected
to
their
creatour
,
that
for
the
fit
entertainment
of
so
great
a
guest
,
S.
Anto.
3
p.
sum
.
tit.
12.
c.
8.
ff.
3.
they
built
him
a
goodly
Chappell
in
waxe
,
with
walls
,
windowes
,
dores
,
caues
,
and
Altar
to
rest
him
vpon
,
with
a
bell
also
;
and
when
the
time
was
come
that
the
honie
was
to
be
taken
out
,
the
woman
raised
vp
her
hiue
,
and
beheld
this
fine
miracle
,
which
caused
her
with
great
feare
to
go
and
confesse
her
fault
to
the
Priest
,
who
with
his
Parishioners
carried
the
Hoast
with
great
reuerence
to
the
Church
.
They
tell
also
for
a
great
miracle
concerning
this
doctrine
,
S.
Bonauent.
in
vit.
8.
Francis
.
Cath.
Hist.
cap.
5
tit.
13.
part.
4.
how
that
S.
Francis
had
a
sheepe
which
ordinarily
went
to
Church
,
which
at
the
time
of
Eleuation
of
the
Lords
body
,
that
the
people
might
worship
it
,
bended
downe
his
head
,
fell
vpon
his
knees
,
shewing
all
other
tokens
of
worship
and
adoration
,
which
much
moued
the
assistance
to
greater
deuotion
:
They
tell
further
,
Ioan.
Mefreth
.
in
hort.
Reign
.
ser.
de
coena
Domini
.
that
when
a
woman
cast
the
Sacrament
amongst
Swine
,
they
kneeled
downe
to
it
,
and
worshipped
it
;
how
shee
rosted
it
,
and
it
fell
a
bleeding
;
how
shee
buried
it
in
the
earth
,
and
yet
still
the
bloud
flowed
forth
:
whereupon
moued
to
compunction
,
shee
beleeued
the
true
body
of
Christ
to
be
in
the
Sacrament
,
and
did
penance
for
her
incredulitie
all
the
rest
of
her
life
.
Many
other
the
like
incredible
fables
they
haue
left
recorded
to
moue
men
to
worship
the
bread
and
wine
in
the
Sacrament
with
diuine
honour
due
only
to
God
,
and
so
to
confirme
this
noueltie
of
Transubstantiation
,
the
which
since
there
are
no
Scriptures
to
support
it
,
I
can
not
beleeue
it
;
as
also
for
that
the
obseruations
of
the
reasons
noted
in
this
Chapter
,
induce
me
to
the
contrarie
beliefe
.
Therefore
(
deare
Reader
)
beware
how
you
beleeue
the
Romish
doctrine
,
established
with
such
lying
signes
and
wonders
;
reiecting
both
Scriptures
and
Fathers
to
the
contrarie
;
make
not
a
corruptible
creature
your
God
and
Maker
;
giue
honour
and
glorie
vnto
God
only
,
who
by
his
infinite
mercies
requires
it
at
thy
handes
,
and
,
as
I
haue
done
,
renounce
all
societie
in
rites
,
ceremonies
,
and
acts
of
religion
with
the
Church
of
Rome
,
that
that
of
Dauid
may
be
verified
both
of
me
&
thee
,
Psal.
1.
v.
1.
saving
:
Blessed
is
the
man
that
hath
not
walked
in
the
councell
of
the
vngodly
,
nor
stood
in
the
way
of
sinners
,
and
hath
not
sit
in
the
chaire
of
Pestilence
:
which
happinesse
thou
maiest
enioy
if
thou
followest
not
the
vngodlie
Councells
of
Laterane
and
Trent
,
in
this
point
of
doctrine
,
if
thou
continuest
not
in
that
Church
,
and
restest
not
thy selfe
vpon
that
Pestilent
chaire
of
Romes
infectious
Idolatries
.
CHAP.
XIIII
.
Containeth
an
obseruation
about
the
Sacrament
ministred
but
vnder
one
kinde
to
Lay
people
in
the
Church
of
Rome
.
I
Haue
read
in
a
certaine
Preacher
that
the
Writers
of
naturall
thinges
haue
left
recorded
,
The
Sacrament
vnder
one
kind
giueth
not
life
vnto
the
soule
.
Petrus
Besseus
Concep
.
Theol.
fer
.
2.
maior
.
Heb
that
there
is
a
certaine
hearbe
to
bee
found
vpon
the
Alpes
,
hauing
only
two
branches
,
which
is
of
such
a
strange
naturall
power
and
officacie
,
that
the
beasts
liuing
vpon
those
mountaines
,
if
they
chance
to
tast
but
of
one
of
those
branches
,
forthwith
they
die
,
but
if
they
eate
of
both
branches
,
they
take
no
hurt
or
dammage
,
but
are
nourished
thereby
;
Euen
so
doe
I
obserue
vpon
the
mountaines
of
holy
Scripture
,
the
plant
of
the
holy
Eucharist
hauing
two
branches
of
bread
and
wine
,
by
Christs
institution
,
of
such
nature
and
qualitie
,
that
if
by
faith
his
faithfull
flock
eate
but
of
one
branch
,
and
leaue
the
other
,
they
perish
through
heresie
,
but
if
by
faith
they
tast
and
feede
of
both
branches
,
that
is
,
both
of
bread
and
wine
,
they
feele
much
good
,
they
are
strengthened
in
the
life
of
their
soule
,
and
are
much
nourished
thereby
;
according
to
that
of
Christ
:
Ioan.
6.
Nisi
manducaueritis
carnem
filij
hominis
&
biberitis
eius
sanguinem
,
non
habebitis
vitam
in
vobis
;
Vnlesse
you
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
you
shall
not
haue
life
in
you
.
Whereby
I
obserue
the
great
danger
the
Church
of
Rome
standeth
in
,
which
will
afford
here
sheepe
in
the
Sacrament
only
one
branch
,
viz.
the
bread
,
and
bereaue
them
of
the
other
branch
,
viz.
the
wine
;
and
on
the
contrarie
side
the
great
happinesse
of
the
Church
of
England
,
which
affordeth
Christs
faithfull
flocke
both
branches
of
the
blessed
Sacrament
,
as
well
Bread
as
Wine
,
according
to
Christes
owne
institution
.
This
inducement
amongst
many
hath
not
beene
the
least
,
which
hath
as
comfortably
drawne
mee
to
the
Church
of
England
,
as
the
starre
which
appeared
to
the
three
Sages
in
the
East
,
guided
them
in
a
short
space
to
the
presence
of
Christ
,
swadled
in
clothes
,
and
lying
in
a
Crib
at
Bethlem
;
hauing
in
imitation
of
them
now
offered
vp
my
three
gifts
vnto
Christ
,
to
be
emploied
wholly
in
his
seruice
,
my
Vnderstanding
,
my
Memorie
,
and
my
Will
,
with
all
my
faculties
of
body
and
soule
,
depending
or
subiect
vnto
them
,
for
the
propagation
of
his
Gospell
,
for
the
demolition
of
Romish
nouelties
,
and
for
the
manifestation
of
his
vnspeakable
mercies
shewed
vnto
me
,
and
the
reformed
Churches
,
in
freeing
vs
from
those
damnable
errors
and
wicked
waies
,
wherein
the
Church
of
Rome
leadeth
her
blinded
followers
,
which
fondly
shut
their
eies
from
the
Sunne-shine
of
truth
,
appearing
in
the
holy
Scriptures
,
and
from
the
Prophets
and
Apostles
,
who
like
shining
starres
by
their
doctrine
,
recorded
in
the
booke
of
Gods
secrets
,
would
both
comfort
and
direct
their
soules
in
the
right
way
to
heauen
,
if
flying
with
humilitie
to
Christ
,
and
acknowledging
their
owne
blindnesse
,
they
would
crie
out
with
deuotion
vnto
him
like
the
poore
blinde
man
in
the
Gospell
;
Domine
fac
vt
videam
;
O
Lord
make
me
to
see
.
2.
Howsoeuer
the
aduersaries
in
the
Supper
of
the
Lord
make
no
reckoning
of
the
wine
,
Both
formes
must
be
in
the
Eucharist
.
which
is
essentiall
to
the
Sacrament
,
yet
the
true
faithfull
knowing
the
dignitie
and
excellent
value
thereof
,
will
not
be
so
vnmannerly
,
being
inuited
thereunto
,
as
to
neglect
that
which
Christ
prouideth
for
them
.
For
being
rightly
enformed
,
that
as
in
the
great
and
pompous
supper
which
Cleopatra
Queene
of
Aegypt
set
before
Antonius
,
there
were
two
pretious
iewells
and
gemmes
brought
to
Antonius
,
which
were
esteemed
to
bee
worth
two
hundred
and
fiftie
thousand
Crownes
:
Euen
so
in
the
supper
of
the
Lord
,
in
the
blessed
Eucharist
,
which
is
the
great
supper
prouded
in
the
Church
of
God
for
his
faithfull
friends
,
there
are
two
iewells
of
inestimable
price
,
that
is
,
the
bread
and
wine
,
by
meanes
whereof
the
flesh
and
bloud
of
Christ
,
the
rich
price
of
our
redemption
,
is
conueyed
vnto
our
soules
;
therefore
there
is
no
iust
cause
why
the
Church
of
Rome
,
pretending
to
bee
the
chast
Spouse
of
Christ
,
should
be
so
scornefull
of
the
rich
gift
of
her
heauenly
Spouse
,
who
liberally
offereth
her
both
these
iewels
,
as
most
discourteously
to
suffer
and
permit
,
that
the
lay
people
should
be
depriued
of
the
one
of
them
,
since
Christ
hath
appointed
both
for
them
.
The
practise
to
be
so
,
is
sufficiently
knowne
to
all
:
and
that
the
doctrine
of
the
Church
of
Rome
is
so
,
also
appeareth
by
the
Councell
of
Trent
,
saying
;
Concil.
Trident.
ses
21.
anno
1.
If
any
shall
say
,
that
by
Gods
Precept
,
or
vpon
necessitie
of
saluation
,
all
and
euery
faithfull
of
Christ
ought
to
take
both
formes
of
the
most
blessed
Sacrament
of
the
Eucharist
,
let
him
be
accursed
.
And
agine
,
If
any
shall
say
,
Cap.
2.
that
the
holy
Catholike
Church
was
not
led
vpon
iust
causes
and
reasons
to
communicate
lay
men
,
and
Clerkes
also
not
consecrating
,
onely
vnder
the
forme
of
bread
,
or
therein
to
haue
erred
,
let
him
be
Anathema
.
By
which
it
is
most
apparant
,
how
the
Church
of
Rome
doth
not
onely
crosse
Christs
institution
,
and
disobey
his
commaundement
,
but
also
ouerthroweth
the
very
essentiall
part
of
the
Sacrament
.
3
For
first
,
The
ministration
of
the
Sacrament
vnder
one
forme
is
repugnant
to
the
essence
of
the
Sacrament
there
is
nothing
more
essentiall
in
a
Sacrament
than
the
matter
and
forme
thereof
;
as
in
Baptisme
,
the
water
,
and
wordes
:
so
in
the
blessed
Sacrament
of
the
Eucharist
the
essentiall
parts
thereof
are
the
Bread
and
Wine
coniunctim
,
ioyntly
,
and
the
words
of
consecration
of
either
of
them
ioyntly
,
and
not
diuided
;
for
the
Catechisme
of
the
Councell
of
Trent
defineth
a
Sacrament
thus
:
Cathe
.
ad
Parachos
.
A
Sacrament
is
a
thing
subiect
to
our
senses
,
which
by
Gods
institution
hath
power
,
as
well
to
signifie
as
to
effect
holinesse
and
righteousnesse
.
Whereby
it
appeareth
,
that
the
sensible
signe
,
instituted
by
God
,
is
a
thing
essentiall
to
euerie
Sacrament
.
Which
appeares
also
b
Iohan
Viguerius
,
saying
,
De
sacra
.
in
Gene.
c.
16.
v.
3
It
is
necessarie
that
the
things
which
are
assumed
for
the
Sacraments
,
be
determined
by
Gods
institution
,
because
that
things
by
their
naturall
vertue
haue
no
power
of
sanctifying
.
Now
therefore
,
if
we
consider
the
matter
and
sensible
signes
instituted
by
Christ
for
the
Sacrament
of
the
Eucharist
,
Jnstit
.
c.
16.
ff.
3.
vers.
1.
Thom.
3.
p.
q.
74.
art.
1.
Iohannes
Viguerius
telleth
vs
,
That
the
matter
of
this
Sacrament
,
before
consecration
,
is
bread
and
wine
,
because
Christ
tooke
bread
and
wine
;
and
Melchisedech
,
who
in
his
sacrifice
figured
Christ
,
offered
bread
and
wine
,
so
Christ
did
institute
it
vnder
the
formes
of
bread
and
wine
;
and
very
conueniently
:
First
for
the
vse
of
the
Sacrament
,
which
is
eating
;
for
as
water
is
taken
in
the
Sacrament
of
Baptisme
for
the
vse
of
spirituall
ablution
,
because
corporall
ablution
is
commonly
done
by
water
:
so
bread
and
wine
for
spirituall
refection
,
because
most
commonly
men
are
corporally
refreshed
therewith
.
Secondly
for
signification
,
because
this
Sacrament
is
a
memoriall
of
the
Lords
Passion
,
in
the
which
the
bloud
was
spearated
from
the
bodie
;
so
distinctly
the
bread
as
a
Sacrament
of
the
bodie
,
and
wine
as
a
Sacrament
of
the
bloud
.
Thirdly
for
the
effect
,
in
respect
of
the
whole
Church
,
which
consisteth
of
diuers
beleeuers
:
so
the
bread
is
made
of
diuers
cornes
,
and
the
wine
of
diuers
grapes
.
Out
of
this
ground
it
seemeth
,
that
the
Iesuit
in
Rome
deliuered
in
the
Schoole
the
definition
of
this
Sacrament
in
this
manner
,
which
I
tooke
from
his
mouth
with
mine
owne
penne
;
which
is
,
De
sacramentis
tract.
4.
c.
1.
dico
3.
That
the
Eucharist
is
a
Sacrament
,
which
vnder
the
formes
of
bread
and
wine
containeth
the
bodie
and
bloud
of
Christ
,
for
the
nourishment
of
spirituall
life
giuen
by
Baptisme
.
From
all
which
doctrine
I
most
clearely
gather
,
that
bread
and
wine
iointly
ministred
belongeth
to
this
Sacrament
;
and
that
without
ouerthrowing
the
essence
of
this
Sacrament
,
according
to
our
aduersaries
owne
Teachers
,
it
cannot
be
giuen
vnder
one
kind
to
the
lay
people
:
for
it
is
to
be
giuen
to
lay
people
according
to
the
essentiall
parts
thereof
,
instituted
by
Christ
:
but
according
to
these
Writers
,
the
essentiall
parts
thereof
are
bread
and
wine
iointly
,
as
the
matter
;
the
forme
being
the
wordes
of
consecration
,
iointly
pronounced
ouer
either
forme
,
ergo
the
bread
and
wine
coniunctim
are
to
be
ministred
to
ther
people
for
the
integritie
of
the
Sacrament
.
Whence
it
followeth
,
that
the
Church
of
Rome
,
by
the
amputation
of
one
forme
vtterly
crosseth
and
ouerthroweth
the
nature
of
the
Sacrament
,
and
so
maketh
it
no
Sacrament
at
all
,
because
so
it
wanteth
an
essentiall
part
thereof
.
Therefore
very
iustifiable
is
his
Maiesties
assertion
,
when
reckoning
vp
the
nouelties
of
the
Church
of
Rome
,
amongst
the
rest
he
ranketh
the
amputation
of
the
one
halfe
of
the
Sacrament
from
the
People
.
Praemonit
.
4
Secondly
,
that
the
doctrine
of
the
Church
of
Rome
doth
crosse
Christs
institution
,
It
also
crosseth
Christs
institution
.
is
also
most
cleere
to
any
iudiciall
man
:
for
as
my
Italian
master
teacheth
me
,
That
the
Eucharist
was
instituted
in
the
last
Supper
,
Tract
4.
de
sacra
.
c.
1.
dico
2.
after
the
washing
of
feet
,
before
the
vsuall
Supper
,
the
first
is
a
matter
of
faith
out
of
the
Gospell
,
and
it
is
defined
in
Clementine
Vnico
,
in
the
Tridentine
Councell
,
where
it
sayth
,
Ses.
13.
c.
1.
&
2.
This
is
the
tradition
of
the
auncient
Fathers
.
Now
then
,
if
this
be
so
,
we
must
examine
,
whether
Christ
did
institute
it
vnder
both
kindes
,
or
not
:
for
if
he
did
,
then
certainely
it
is
also
so
to
be
ministred
likewise
to
the
people
,
because
hee
bid
that
to
be
done
in
remembrance
of
him
which
he
himselfe
did
then
:
his
meaning
not
being
to
institute
two
Sacraments
of
the
Supper
,
whereof
the
one
for
the
Priestes
should
consist
of
two
parts
or
of
two
kindes
,
the
other
for
the
people
but
of
one
.
I
finde
Saint
Matthew
to
record
Christs
institution
in
this
manner
;
As
they
did
eate
,
Iesus
tooke
the
bread
,
Mat.
26.
v.
26.27.28.29
.
and
when
he
had
blessed
it
,
he
brake
it
,
and
gaue
it
to
the
Disciples
,
and
said
,
Take
eat
,
this
is
my
bodie
.
Also
he
tooke
the
Cuppe
,
and
when
he
had
giuen
thankes
,
he
gaue
it
them
,
saying
,
Drinke
ye
all
of
it
,
for
this
is
my
bloud
of
the
New
Testament
,
that
is
shed
for
many
for
the
remission
of
sinnes
.
I
finde
also
Saint
Marke
to
set
it
down
thus
;
Mark
.
14.
v.
22.
And
as
they
did
eate
,
Iesus
tooke
the
bread
,
and
when
he
and
giuen
thankes
,
hee
brake
it
,
and
gaue
it
to
them
,
and
said
,
Take
,
eate
,
this
is
my
bodie
:
And
also
hee
tooke
the
Cuppe
,
and
when
hee
had
giuen
thankes
,
gaue
it
to
them
,
and
they
all
dranke
of
it
;
and
hee
said
vnto
them
,
This
is
my
bloud
of
that
New
Testament
,
which
is
shed
for
many
.
S.
Luke
records
it
thus
,
Luk.
22.19
.
&
20
And
he
tooke
bread
,
and
when
he
had
giuen
thankes
,
he
brake
it
and
gaue
to
them
,
saying
,
This
is
my
bodie
which
is
giuen
for
you
,
doe
this
in
remembrance
of
me
.
Likewise
also
after
supper
he
tooke
the
Cup
,
saying
,
This
Cup
is
that
new
Testament
in
my
bloud
which
is
shed
for
you
.
1.
Cor.
11.
v.
23
24.25.26
27.28.29
And
S.
Paule
most
largely
explicates
the
same
Institution
,
saying
;
I
haue
receiued
a
Precept
of
the
Lord
,
which
I
also
haue
deliuered
vnto
you
,
that
the
Lord
Iesus
,
in
the
night
when
he
was
betrayed
,
tooke
bread
,
and
when
he
had
giuen
thankes
,
he
brake
it
and
said
,
Take
eat
,
this
is
my
bodie
which
is
broken
for
you
,
this
doe
ye
in
remembrance
of
me
.
After
the
same
manner
also
he
tooke
the
Cup
when
he
had
supped
,
saying
,
This
Cup
is
the
new
Testament
in
my
bloud
,
this
doe
as
oft
as
ye
drinke
it
in
remembrance
of
me
;
for
as
often
as
ye
shall
eate
this
Bread
,
and
drinke
this
Cup
,
ye
shew
the
Lords
death
till
he
come
:
Wherefore
whosoeuer
shall
eat
this
Bread
,
and
drinke
the
Cup
of
the
Lord
vnworthily
,
shall
be
guiltie
of
the
bodie
and
bloud
of
the
Lord
.
Let
euery
man
therefore
examine
himselfe
,
and
so
let
him
eat
of
this
Bread
,
and
drinke
of
this
Cup
;
for
he
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
,
because
he
discerneth
not
the
Lords
bodie
.
Now
out
of
all
these
places
of
S.
Mathew
,
S.
Marke
,
S.
Luke
,
and
S.
Paule
,
I
finde
both
kindes
instituted
by
Christ
,
and
so
inseparably
intimated
with
a
copulatiue
coniunction
,
that
whosoeuer
separateth
them
,
can
but
most
insolently
oppose
himselfe
against
Christs
institution
,
and
the
essence
of
the
Sacrament
.
What
greater
pride
can
there
be
,
than
when
Christ
sayth
in
expresse
words
,
Drinke
ye
all
of
this
,
as
well
as
eate
the
bread
,
than
with
the
Church
of
Rome
to
contradict
him
,
teaching
the
people
onely
to
eat
the
bread
,
and
not
drinke
the
wine
?
Or
what
greater
presumption
,
than
so
rudely
to
thwart
S.
Paule
?
who
calleth
the
institution
of
the
Sacrament
a
Precept
,
which
he
deliuereth
to
the
people
,
specifying
both
formes
of
bread
and
wine
,
commaunding
as
well
the
receiuing
of
the
wine
to
be
drunke
in
remembrance
of
Christ
,
as
the
bread
to
be
eaten
;
and
therefore
if
the
one
bind
lay
people
,
the
other
also
doth
as
strongly
oblige
them
,
especially
since
S.
Paule
in
another
place
sayth
thus
;
1
Cor.
10.16.17
.
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
bloud
of
Christ
?
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
bodie
of
Christ
?
for
we
that
are
may
,
are
one
bread
,
and
one
bodie
,
because
we
doe
partake
of
one
bread
and
one
Chalice
.
The
Church
of
Rome
taking
away
the
participation
of
the
Chalice
,
in
ministring
the
Sacrament
to
lay
people
onely
vnder
the
forme
of
bread
,
maketh
S.
Paule
to
speake
false
,
who
ioyneth
both
formes
together
with
a
coniunction
copulatiue
,
shewing
that
we
are
many
one
bodie
,
because
wee
participate
of
both
,
making
vs
all
one
.
And
it
is
here
to
be
noted
,
how
the
Bibles
printed
amongst
our
aduersaries
,
doe
varie
about
this
Text
,
and
may
be
suspected
,
that
they
haue
played
Legier
du
maine
with
the
Bible
,
as
well
in
their
last
corrected
Latine
as
in
the
Greeke
concerning
this
Text
,
for
in
them
both
(
of
one
Chalice
)
is
left
out
,
and
yet
in
an
olde
Manuscript
which
I
haue
now
in
my
hands
,
and
in
another
Bible
printed
at
Paris
in
the
yeare
of
our
Lord
1583
,
the
text
is
,
That
omnes
quidem
de
vno
pane
&
de
vno
calice
participamus
,
We
all
partake
of
one
bread
and
of
one
Chalice
.
Whereby
it
is
more
than
probably
to
be
feared
,
some
notorious
imposture
hath
beene
committed
in
leauing
out
the
Chalice
in
the
latest
vulgar
editions
.
So
that
now
all
these
places
of
Scripture
being
iudicially
weighed
,
the
amputation
of
one
part
of
the
Sacrament
seemeth
not
onely
to
controll
Christs
owne
institution
,
but
also
his
absolute
commandement
.
5
Besides
,
that
it
is
a
meere
noueltie
,
It
is
also
a
noueltie
.
Lib.
de
Eccles.
obseruat
.
c.
19.
p.
388.
Thom.
in
1.
Cor.
11.
lect.
5.
&
6.
Aeneas
Sil.
Hist.
Bohem.
c.
52.
Bellar.
de
Euehalib
.
4.
cap.
26.
not
grounded
vpon
antiquitie
,
is
most
apparant
to
all
that
rightly
examine
the
matter
,
for
at
the
first
the
people
receiued
the
cup
as
well
as
the
bread
;
afterward
(
sayth
Micrologus
)
the
Romane
Order
commandeth
the
wine
also
to
be
consecrated
,
that
the
people
may
fully
communicate
;
and
this
was
approued
by
many
learned
Writers
.
Yet
in
time
the
Councell
of
Constance
,
See
.
13.
ff.
item
ipsae
,
forbad
it
,
and
then
all
of
the
Church
of
Rome
began
to
change
their
mindes
.
Afterward
the
Councell
of
Basil
released
the
decree
of
Constance
to
some
,
as
to
the
Bohemians
;
and
the
Councell
of
Trent
confirmed
it
againe
.
Ses.
21.
c.
2.
Whereby
it
is
apparant
,
that
the
moderne
Church
of
Rome
hath
swarued
in
this
point
of
faith
from
which
it
beleeued
formerly
,
and
since
it
began
to
be
the
seat
of
Antichrist
.
The
most
ancient
Liturgies
in
their
owne
forme
shew
,
Cyril
Cath.
mystag
.
5.
Liturg.
Marci
pag.
62.
Thom.
p.
3.
q.
80.
art.
12
q.
3.
Hom.
16.
in
nu.
1
that
the
people
receiued
the
wine
as
well
as
the
bread
.
And
Caietane
sayth
,
This
custome
endured
long
in
the
Church
;
and
that
they
had
ministring
cuppes
for
the
nonce
to
serue
the
people
with
wine
,
which
none
will
denie
.
Origen
sayth
plainegly
,
Christian
people
were
accustomed
to
drinke
the
bloud
.
And
S.
Cyprian
,
How
doe
we
make
them
fit
for
the
cup
of
Martyrdome
,
Epist.
2.
if
first
we
doe
not
admit
them
by
the
right
of
communication
in
the
Church
,
to
drinke
the
cup
of
the
Lord
?
The
same
Author
,
or
another
as
ancient
,
Serm.
de
coena
Dom.
in
another
place
sayth
,
The
Law
doth
prohibit
the
eating
of
bloud
,
the
Gospell
commaundeth
that
it
be
drunke
.
That
the
Chalice
also
was
vsed
in
S.
Ambrose
his
time
,
himselfe
sheweth
,
Apud
Theod.
5.
Hist.
15.
In
2.
Malach.
speaking
to
Theodosius
;
With
what
boldnesse
wilt
thou
partake
with
thy
mouth
the
cup
of
precious
bloud
?
S.
Hierome
sayth
in
expresse
tearmes
,
The
Priestes
which
make
the
Eucharist
,
and
distribute
the
bloud
of
the
Lord
to
the
people
.
And
Paschasius
sayth
,
Super
cap.
15.
Drinke
ye
all
of
this
,
as
well
the
ministers
as
the
other
beleeuers
.
Apud
Gratian.
can
.
Comperimus
de
consecrat
.
dist.
2.
Gelasius
sayth
,
We
finde
that
some
receiuing
onely
the
portion
of
the
sacred
bodie
,
abstaine
from
the
cup
of
sacred
bloud
;
Who
doubtlesse
(
because
I
know
not
by
what
superstition
they
are
taught
to
be
obliged
)
either
let
them
receiue
the
entire
Sacraments
,
or
let
them
be
expelled
from
the
entire
Sacraments
,
because
the
duision
of
one
and
the
same
mysterie
cannot
be
without
grat
sacriledge
.
All
which
places
doe
most
liuely
expresse
the
faith
and
practise
of
the
ancient
Church
to
haue
beene
otherwise
than
it
is
now
in
the
present
Church
.
6
Is
it
not
a
lamentable
thing
to
see
,
Obserue
well
this
Councell
Ses.
13.
that
the
Councell
of
Constance
confesseth
,
That
Iesus
Christ
instituted
and
administred
the
Sacrament
vnder
both
kinds
,
and
that
in
the
Primitiue
Church
this
Sacrament
was
receiued
by
the
faithfull
vnder
both
kinds
:
And
yet
against
Christs
institution
and
the
practise
of
the
Primitiue
Church
,
the
same
Councell
most
blasphemously
complaineth
,
That
in
some
parts
of
the
world
some
rashly
presume
,
that
Christian
people
ought
to
receiue
the
Sacraments
vnder
both
kinds
;
and
thus
censures
it
to
be
presumption
and
rashnesse
to
follow
Christ
.
Of
the
Fathers
of
that
Councell
,
with
the
Pope
himselfe
,
I
may
well
say
,
Concilium
inierunt
vt
caperent
Iesum
in
sermone
.
Exod.
7.
But
as
the
Serpent
of
Moses
deuoured
the
Serpents
of
the
Sorcerers
,
so
Christ
will
ouercome
the
malice
and
craft
of
such
wicked
counsellors
.
It
is
a
folly
for
our
aduersaries
to
say
,
That
when
Christ
said
,
Doe
this
in
remembrance
of
me
,
he
spake
onely
to
Priests
;
for
then
it
would
follow
,
that
the
lay
people
may
be
debarred
of
both
kinds
:
and
it
is
as
impertinently
obiected
,
that
the
Apostles
were
Priests
,
therefore
Christs
Precept
,
Drinke
ye
all
of
this
,
belongs
to
Priests
onely
,
for
then
the
Primitiue
Church
did
amisse
,
and
S.
Paule
the
Apostle
also
,
who
deliuered
the
Supper
to
the
lay
people
,
without
amputation
of
either
kind
,
in
such
manner
as
he
had
receiued
it
of
the
Lord.
My
conclusion
vpon
the
precedent
obseruation
.
Now
therefore
,
vpon
due
consideration
of
all
the
premisses
,
finding
the
Church
of
Rome
to
adulterate
the
word
of
God
,
to
ouerthrow
the
nature
of
the
Sacrament
,
to
goe
against
the
doctrine
of
the
Primitiue
Church
,
and
to
checke
most
impudently
Christs
owne
institution
,
cursing
them
that
beleeue
as
Christ
teacheth
,
and
doe
as
he
commaundeth
,
in
drinking
as
well
of
the
Cup
,
as
in
eating
the
Bread
of
the
Sacrament
,
without
diuision
or
amputation
,
I
see
no
ground
of
faith
to
warrant
the
doctrine
of
the
Church
of
Rome
in
this
case
;
and
therefore
it
is
to
be
feared
(
vnlesse
God
shew
her
the
greater
mercie
)
for
all
her
maledictions
and
curses
,
to
the
terror
of
poore
simple
Christians
,
shee
her selfe
will
one
day
inconsolably
tast
of
the
bitter
cup
of
Gods
wrath
and
indignation
,
which
vpon
the
suddaine
will
be
poured
vpon
her
,
to
her
vtter
ruine
and
destruction
;
and
shee
that
hath
so
much
afflicted
and
tormented
others
,
will
find
it
true
,
that
Horrendum
est
incidere
in
manus
Dei
viuentis
,
It
is
a
horrible
thing
to
fall
into
the
hands
of
the
liuing
God
.
CHAP.
XV.
Containing
an
obseruation
of
the
Pardons
and
Indulgences
which
the
Peope
annexeth
to
Crosses
,
Graines
,
and
Meddals
.
I
Haue
obserued
in
reading
the
liues
of
Saints
a
storie
worth
the
noting
,
of
Iohn
the
Bishop
of
Hierusalem
,
Metaph.
in
vita
S.
Epiph.
Laurent
.
Surius
,
12.
Maeij
.
who
hauing
with
his
honors
changed
also
his
minde
,
being
surprised
with
extreame
couetousnesse
,
he
grew
to
heape
vp
great
store
of
treasures
beyond
all
reason
or
measure
:
which
Saint
Epiphanius
vnderstanding
,
endeuoured
to
draw
him
to
some
liberalitie
towards
the
poore
:
but
he
who
preferred
his
gold
before
all
other
workes
of
charitie
,
cared
not
for
the
poore
.
Epiphanius
seeing
this
,
obtained
of
him
a
certaine
summe
,
more
by
force
than
by
loue
,
which
he
distributed
amongst
the
poore
with
great
ioy
.
Few
daies
after
the
Bishop
redemanded
againe
his
money
with
great
importunitie
,
vnto
whom
Epiphanius
gaue
good
wordes
,
promising
to
repay
him
soone
after
:
but
the
Bishop
was
not
contented
,
but
vsed
him
with
some
violence
,
vttering
iniurious
speeches
against
him
,
calling
him
impostor
and
cosener
.
Epiphanius
nothing
troubled
,
spit
in
his
face
,
wherewith
instantly
strucken
blind
,
he
fell
to
the
ground
;
whereupon
at
length
he
acknowledged
his
fault
,
crauing
pardon
.
Then
Epiphanius
shewed
him
into
what
a
gulfe
of
couetousnesse
hee
was
plunged
,
&
putting
his
hand
vpon
his
head
,
restored
him
his
right
eye
againe
;
who
praying
him
to
restore
him
also
his
left
eye
,
the
holy
man
refused
it
,
to
the
end
he
should
be
alwaies
warned
by
that
marke
,
euer
after
to
vse
more
modestie
,
and
more
carefully
to
auoid
that
plague
of
couetousnesse
.
In
this
example
(
courteous
Reader
)
you
haue
a
liuely
representation
of
the
Bishop
of
Rome
his
insatiable
auarice
,
now
that
hee
is
come
to
such
temporall
greatnesse
in
this
world
;
and
consequently
of
the
spirituall
blindnesse
,
wherewith
God
hath
strooken
him
for
the
same
,
not
suffering
him
to
see
the
light
of
truth
,
but
to
runne
head-long
into
diuers
inextricable
heresies
,
as
a
iust
punishment
for
such
his
greedy
desires
;
for
the
nouelties
,
which
are
now
broched
in
the
Church
of
Rome
,
were
not
knowne
till
this
hateful
sinne
of
auarice
tooke
hold
of
the
Popes
,
Indulgences
grounded
vppon
the
couetousnesse
of
Popes
.
and
drew
them
to
employ
their
studies
more
in
gathering
together
temporall
wealth
,
than
the
riches
of
Gods
graces
,
and
true
knowledge
of
the
Scriptures
.
For
hence
and
from
this
source
only
hath
flowed
diuers
points
of
doctrine
,
now
currant
in
Rome
,
more
tending
to
the
amplification
and
enlarging
of
his
temporall
Kingdome
,
than
the
Kingdome
of
Christs
Church
amongst
which
the
doctrine
of
Pardons
and
Indulgences
is
not
the
least
profitable
for
the
filling
vp
of
the
Popes
cofers
,
and
giuing
contentment
to
his
auaricious
desires
,
arguing
the
great
spirituall
blindnesse
God
hath
permitted
him
to
fall
into
in
punishment
of
the
detestable
sinne
.
2.
Indulgences
disproued
by
their
definitions
.
Now
this
obseruation
hauing
auerted
my
minde
from
the
Church
of
Rome
with
diuers
others
,
and
laied
open
vnto
my
soule
,
the
most
foule
abhominations
of
that
Church
,
for
the
better
explication
of
her
erroneous
doctrine
concerning
Indulgences
and
Pardons
,
I
must
shew
thee
(
curteous
Reader
)
how
this
auersion
grew
in
mee
by
the
examination
and
studie
of
truth
.
First
,
I
beganne
to
examine
the
true
nature
of
these
Romish
Indulgences
and
Pardons
by
the
definition
of
them
,
which
I
found
in
Cardinall
Bellarmine
to
be
thus
expressed
.
Lib.
5.
de
poenit
.
cap.
2.
Indulgences
(
saith
he
)
are
the
remissions
of
paines
,
which
are
to
be
endured
after
the
remission
of
faults
,
granted
vnto
the
faithfull
for
a
reasonable
cause
by
the
high
Bishops
out
of
a
Fatherly
lenitie
and
condescention
.
Ioannes
Viguerius
the
great
Scholler
of
Spaine
calleth
Indulgence
:
Ioan.
Viguer
.
Instit.
Christi
.
cap.
16.
vers
29.
A
distribution
of
the
treasure
,
or
an
application
of
the
penalties
of
the
supererogation
of
Christ
or
of
his
Saints
,
for
the
remission
of
paines
due
for
passed
sinnes
,
made
by
him
,
that
ruleth
the
Vniuersall
Church
,
with
iudgement
of
discretion
.
Siluester
their
best
Summist
for
cases
of
conscience
,
defineth
it
thus
.
The
Ecclesiasticall
Indulgence
,
Siluest.
verb.
Jndulgentia
.
num.
3.
is
a
donation
of
some
thing
taken
out
of
the
spirituall
treasure
of
the
Church
,
made
vnto
a
sinner
that
hee
may
satisfie
God
,
the
creditour
of
his
paines
.
Thus
these
learned
men
of
Rome
write
of
the
nature
of
Indulgences
.
Whereupon
first
I
note
out
of
Bellarmine
,
that
these
pardons
are
not
to
bee
granted
without
a
reasonable
cause
,
and
according
to
Viguerius
with
iudgement
of
discretion
;
yet
notwithstanding
this
is
contradicted
by
Emanuel
Sa
the
Iesuite
,
who
saith
:
That
some
say
an
Indulgence
giuen
without
cause
is
of
value
;
Verbo
Indulgen
.
num.
1.
Bonauent.
4.
d.
20.2
.
part
.
q.
vlt.
Solu
.
4.
d.
21.
q.
2.
art.
2.
others
doe
not
onely
require
a
iust
cause
,
but
such
a
cause
as
is
proportionable
to
the
Indulgence
.
I
,
but
Sa
himselfe
peremptorily
affirmeth
;
I
thinke
no
doubt
to
be
made
of
an
Indulgence
giuen
from
the
Pope
.
Where
I
note
this
man
to
be
more
the
Popes
Friend
than
the
rest
,
who
whether
the
Pope
with
iust
cause
or
without
iust
cause
graunt
an
Indulgence
,
hee
approues
it
;
and
further
I
obserue
a
great
difference
amongst
the
Romish
Writers
in
this
point
,
and
therefore
no
credit
to
bee
giuen
to
those
that
so
much
disagree
in
the
cause
why
Indulgences
should
bee
graunted
.
Secondly
,
I
note
out
of
Siluester
,
that
the
subiect
of
Indulgences
is
a
sinner
,
I
meane
,
as
hee
saith
,
it
is
graunted
to
a
sinner
;
and
yet
this
seemeth
to
bee
contradicted
by
him
and
others
;
who
saith
:
Hee
that
is
not
in
Gods
grace
obtaineth
not
Indulgence
.
Sil.
Lerb
.
Indulg.
5.
Tho.
3.
p.
q.
27.
art.
1.
Solu
.
4.
d.
21.
q.
2.
a.
3.
Adrian
.
4.
de
Indulgent
.
col
.
13.
Concl.
3.
Thirdly
,
I
obserue
moreouer
,
that
whereas
the
Pope
graunteth
Indulgences
oftentimes
,
both
from
sinne
and
paine
,
which
now
is
growne
ordinarie
,
hee
crosseth
the
Doctrine
of
these
Authours
,
who
in
the
definition
of
an
Indulgence
,
make
mention
onely
of
remission
of
paine
,
and
not
of
the
sinne
,
for
according
to
their
owne
Doctrine
else
where
,
both
mortall
,
and
veniall
sinnes
are
taken
away
by
the
Sacrament
of
Penance
,
as
the
proper
subiect
and
matter
of
their
Sacramentall
absolution
.
3.
Now
for
the
establishment
of
this
doctrine
of
Indulgences
,
The
Scripture
abused
about
Indulgences
.
they
haue
no
Scripture
,
as
farre
as
I
can
perceiue
,
of
any
force
,
which
hath
made
the
Reformed
Churches
to
tearme
these
Papall
Indulgences
,
pious
frauds
of
the
faithfull
,
inuentions
,
and
impostures
;
and
his
Maiestie
discouering
as
much
,
iustly
to
reckon
them
amongst
the
trash
depending
vpon
Purgatorie
,
To
Christ
.
Mon.
f.
43.
not
worth
the
talking
of
:
yet
doe
they
not
sticke
to
bee
so
presumptuous
as
to
alleage
Scriptures
most
indiscreetly
for
their
doctrine
,
as
namely
Ioannes
Viguerius
doeth
,
as
if
hee
had
got
a
great
victorie
against
the
Reformed
Churches
in
this
point
,
prouing
the
name
of
Indulgence
to
bee
found
in
the
Prophet
Esay
,
his
wordes
(
which
he
citeth
)
are
these
.
Notwithstanding
to
conuince
their
ignorance
,
Instit.
Christ
.
c
6.
§
6.
vers.
19.
and
vnbridled
boldnesse
,
wee
must
shewe
the
name
Indulgence
,
expresly
to
bee
found
in
the
sacred
Letters
,
in
the
same
sense
the
Church
vseth
:
And
this
chiefly
in
Esay
the
Prophet
,
where
in
the
Person
of
Christ
hee
saith
.
The
Spirit
of
the
Lord
vpon
mee
,
in
that
hee
hath
annointed
mee
.
Hee
sent
mee
to
announce
vnto
the
meeke
,
to
heale
the
contrite
of
heart
,
to
Preach
Indulgence
vnto
Captiues
,
releasement
to
those
that
are
shut
vp
:
and
so
it
can
not
bee
denyed
,
that
the
name
of
Indulgence
in
the
sacred
Letters
is
not
to
bee
found
.
And
that
Esay
wrote
according
to
the
intention
which
the
Church
vseth
,
Christ
the
Lord
,
hath
declared
in
S.
Luke
,
where
it
is
said
,
Luc.
4.
that
when
vpon
the
Sabaoth
hee
entred
the
Synagogue
of
Nazareth
,
hee
rose
vp
to
reade
,
and
the
Booke
of
the
Prophet
Esay
was
deliucred
vnto
him
;
and
turning
the
Booke
he
found
the
place
where
it
was
written
;
the
Spirit
of
the
Lord
vpon
me
,
for
that
he
hath
annointed
me
,
hee
hath
sent
mee
to
Euangelize
to
the
poore
,
to
heale
the
contrite
of
heart
,
to
Preach
remission
to
Captiues
:
behold
how
the
name
Indulgence
,
Christ
interpreteth
remission
.
But
of
what
Indulgence
spake
Esay
?
truly
of
sinnes
,
for
the
pardoning
and
remitting
of
which
,
Christ
was
sent
by
God
the
Father
;
and
because
in
sinne
there
are
two
thinges
,
to
wit
,
the
fault
and
the
paine
,
the
remission
of
the
fault
,
and
also
the
remission
of
the
paine
,
is
rightly
called
Indulgence
.
But
the
Church
as
is
said
taketh
Indulgence
for
the
application
of
penalties
of
supererogations
,
of
Christ
,
and
his
Saints
,
by
which
paines
are
remitted
;
therefore
nothing
is
more
manifest
than
that
the
name
of
Indulgence
is
found
in
the
sacred
Letters
,
according
to
the
intention
which
the
Church
vseth
.
Here
I
see
a
braue
proofe
of
a
vaunting
Spaniard
,
who
with
his
Spanish
Brauadoes
thinks
to
haue
conquered
,
but
I
beleeue
when
hee
shall
haue
found
the
strength
and
truth
of
his
encounterers
,
whom
hee
termeth
Heretiques
;
if
he
were
now
aliue
,
he
would
say
as
I
haue
heard
reported
once
by
an
English
Gentleman
,
that
serued
sometimes
amongst
them
of
a
Countriman
of
his
;
who
fighting
against
the
Souldiers
of
the
Reformed
Religion
in
the
Low
Countries
,
and
finding
his
powder
so
moist
that
with
often
putting
match
to
it
,
it
would
not
take
fire
,
in
most
blasphemous
manner
,
see
swore
in
the
Spanish
tongue
.
I
vow
to
God
,
that
this
day
,
I
thinke
,
God
is
become
a
Lutheran
.
For
in
very
truth
if
the
Texts
which
Viguerius
citeth
,
so
confidently
,
thinking
by
them
to
ouerthrow
all
the
Lutheranes
in
the
world
,
be
well
and
rightly
vnderstood
,
you
shall
finde
them
to
be
of
no
efficacie
at
all
,
and
to
be
but
match
&
powder
without
fire
;
that
is
,
Scripture
and
his
owne
sense
,
and
priuate
vnderstanding
without
the
fire
of
the
holy
Ghost
,
without
the
Spirit
of
truth
,
and
the
comfortable
Master
teaching
all
truth
;
for
the
prophecie
of
Esay
only
foresheweth
how
Christ
the
Messias
,
comming
into
the
world
,
should
Preach
the
remission
of
sinners
to
all
in
generall
,
and
deliuerie
to
those
that
liued
in
the
darknesse
of
ignorance
,
before
the
comming
to
Christ
as
the
Gentills
,
who
should
finde
mercy
and
truth
by
Christ
as
well
as
the
Iewes
.
Neither
will
I
denie
,
(
which
maketh
nothing
for
Viguerius
)
but
that
the
remission
of
sinnes
,
and
also
the
remission
of
paines
due
to
sinne
,
is
meant
by
the
word
Indulgence
,
the
infinite
guilt
of
sinne
,
and
the
eternall
paine
due
to
sinne
in
hell
fire
,
(
both
which
belong
to
sinne
)
being
taken
away
by
the
bloud
of
Christ
,
and
therefore
if
the
eternall
paine
,
why
not
also
the
temporal
?
what
reseruation
did
Christ
make
,
or
his
Apostles
,
to
shew
that
the
ternall
pain
should
be
remitted
,
and
the
temporall
be
reserued
only
for
the
Pope
,
to
be
pardoned
by
means
of
crosses
,
medalls
,
graines
,
rings
,
knotted
cords
,
and
the
like
childish
trinkets
?
O
miserable
blindnesse
that
cannot
discerne
such
grosse
errours
,
and
so
great
a
prophanation
of
Christs
merites
and
satisfaction
,
Sweet
Iesu
,
open
the
eyes
of
all
that
are
thus
blinded
,
let
them
see
how
the
sacred
Scriptures
are
foolishly
misapplied
,
wickedly
wrested
,
racked
,
and
most
impiously
prophaned
for
the
supporting
of
Romish
nouelties
.
I
will
not
shew
how
impertinently
other
places
are
applied
by
Bellarmine
for
the
confirmation
of
the
same
Romish
errour
,
my
designement
not
being
to
write
a
whole
Booke
of
Confutations
,
but
only
to
point
at
the
chief
obseruations
I
made
in
diuers
points
of
religion
inducing
me
from
Romish
errors
and
idolatries
vnto
the
light
of
truth
.
4
Vpon
further
consideration
of
indulgences
I
find
also
,
The
doctriue
of
Romish
In
dulgences
not
ancient
.
that
as
they
are
not
established
by
Scriptures
rightly
vnderstood
,
so
neither
are
they
supported
by
antiquity
in
the
primitiue
age
of
the
Church
.
Bellar.
cites
Greg.
the
first
to
haue
graunted
Indulgences
in
the
dayes
of
stations
,
Bellar.
de
sacra
.
poenit
.
lib.
5.
ca.
3
in
4.
dist.
20.
q.
1
artic.
3
quast.
2.
Alt.
sum
Theol.
tract.
6.
ca.
9.
for
proofe
wherof
he
citeth
Thomas
Aquinas
;
and
Altisiodorensis
who
was
before
Thomas
;
hee
citeth
also
Leo
the
third
,
who
as
S.
Lugderus
writeth
,
at
Aquisgraue
in
the
Pallace
dedicated
a
Church
to
the
blessed
virgin
Mary
,
enduing
the
same
Church
with
many
indulgences
.
He
citeth
besides
Sergius
the
second
about
the
yeere
844.
who
graunted
indulgences
of
three
yeares
and
of
three
Quadrigenaries
vnto
those
that
should
visite
the
Church
of
S.
Martin
vpon
the
mountaine
,
Spist
.
de
sanct.
Suuiberto
apud
Sur.
tom.
2
post
S.
Suuibert
.
vpon
the
feast
of
the
same
Church
.
He
citeth
likewise
Vrban
the
second
to
haue
graunted
a
plenary
indulgence
to
those
that
went
to
the
holy
warres
.
Hee
citeth
also
Martine
the
fift
to
huae
graunted
a
plenarie
indulgence
:
And
the
Councell
of
Trent
to
haue
approued
also
the
vse
of
Indulgences
.
Amongst
all
which
cited
by
Bellarmine
,
Pope
Gregorie
the
first
liued
in
the
sixt
centurie
,
Pope
Leo
the
third
,
who
was
successour
to
Pope
Adrian
the
first
liued
in
the
eight
centurie
;
Sergius
the
second
,
successor
to
Gregory
the
fourth
,
liued
in
the
ninth
century
;
Vrban
the
second
,
successor
to
Victor
the
third
,
liued
in
the
eleuenth
centurie
;
Pope
Martin
the
fift
by
some
called
Martin
the
third
,
successour
to
Iohn
the
one
and
twentieth
,
liued
in
the
fifteenth
centurie
,
as
appeareth
in
the
French
Iesuite
Iames
Gaultier
.
Table
Chron.
de
l'estate
du
Christianisme
.
Now
therefore
,
when
I
doe
seriouslie
consider
these
assertions
of
Ioannes
Viguerius
and
Cardinall
Bellarmine
for
the
practise
of
Indulgences
,
the
ancientest
they
cite
is
Gregory
the
great
,
who
liued
in
the
sixt
centurie
,
which
was
after
the
sowing
of
much
cockle
and
more
heresies
,
man
being
asleepe
;
no
such
practise
hauing
beene
knowne
by
anie
Pope
before
then
,
whereby
it
appeareth
that
their
doctrine
,
euen
by
their
owne
assertions
,
about
these
pardons
and
indulgences
is
but
a
new
doctrine
lately
sprung
vp
in
the
christian
world
and
hath
not
the
marke
of
Antiquitie
to
stand
in
defence
of
it
.
5
This
I
find
also
euen
by
Bishop
Fisher
to
be
most
true
,
Other
late
writers
shew
the
noueltie
of
Indulgences
.
who
saith
,
That
so
long
as
there
was
no
care
of
Purgatorie
,
no
man
sought
after
Pardons
,
for
on
it
dependeth
the
credite
of
Pardons
;
When
therefore
Purgatorie
was
so
lately
knowne
,
and
receiued
in
the
Church
:
Assert
.
Luther
.
confut.
art.
18.
pag.
86.
who
now
can
maruell
at
Pardons
,
that
in
the
beginning
of
the
Church
there
was
no
vse
of
them
?
Pardons
therefore
began
after
that
they
had
trembled
a
while
at
the
paine
of
Purgatorie
.
I
find
also
that
Durandus
saieth
;
There
are
few
things
to
be
affirmed
for
certainetie
concerning
Pardons
,
4.
d.
20.
q.
3.
because
the
Scripture
speaketh
not
expresly
of
them
:
and
the
Saints
,
Ambrose
,
Hillarie
,
Augustine
,
Ierome
speake
not
of
them
at
all
.
Caietane
also
the
great
Schooleman
saith
;
There
can
no
certaintie
be
found
of
the
beginning
of
paerdons
There
is
no
authoritie
of
the
Scripture
or
auncient
Fathers
Greeke
or
Latine
that
bringeth
it
to
our
knowledge
.
Tra
Hat
.
de
Indulg.
ca.
1.
And
Alphonsus
sheweth
in
verie
plaine
termes
,
that
they
are
but
nouelties
,
saying
;
Their
vse
seeme
to
haue
come
but
lately
into
the
Church
.
Haeres
.
verbo
Indulg.
And
Henriquez
a
Iesuite
often
cited
by
the
Readers
in
Rome
hath
these
wordes
;
There
bee
ceertaine
late
Dinines
which
affirme
it
is
no
rashnesse
,
Sum
mor.
li.
7.
cap.
3.
if
a
man
say
the
vse
and
practise
of
Indulgences
is
not
from
the
Apostles
times
.
Now
,
this
beeing
considered
which
these
Writers
esteemed
most
learned
by
their
owne
associates
,
doe
finde
(
euen
contrary
to
cardinall
Bellarmine
,
who
citeth
Scriptures
for
proofe
of
Indulgences
)
that
there
is
no
mention
of
in
the
holy
Scriptures
,
nor
Fathers
,
nor
the
ancient
Church
,
I
could
not
but
conclude
,
but
that
certainely
they
are
nouelties
not
to
bee
embraced
,
the
doctrine
of
them
is
but
cockle
that
ouergroweth
the
good
corne
;
it
is
after-comming
,
and
therefore
not
to
be
esteemed
.
So
that
now
finding
no
good
ground
of
these
Pardons
,
I
can
find
no
truer
ground
of
them
in
all
rpobabilitie
,
than
that
the
Popes
being
desirous
to
enrich
themselues
with
money
,
haue
deuised
them
for
the
emptying
of
mens
purses
throughout
all
Kingdomes
subiected
to
his
vsurping
authority
,
like
Boniface
the
ninth
,
of
whom
it
is
written
;
That
he
sent
into
diuers
Kingdomes
,
his
Treasurors
with
Pardons
,
Theod.
a
mem.
de
scismat
.
lib.
1.
ca.
68.
pag.
20.
who
extoried
thereby
very
great
summes
of
money
from
the
simple
people
:
that
in
some
one
Pronince
they
would
get
together
aboue
an
hundred
thousand
florens
,
and
released
all
sinnes
to
them
that
confessed
vnto
them
without
anie
penaunce
.
Therefore
as
I
said
in
the
beginning
anarice
caused
spirituall
blindenesse
in
Popes
,
and
blindenesse
,
as
a
punishment
,
confirmeth
them
more
and
more
in
their
errors
.
6
Is
it
not
strange
,
considering
all
reason
to
bee
against
this
doctrine
of
Indulgences
,
that
the
Church
of
Rome
will
by
her
comminations
still
curse
those
that
embrace
it
not
,
as
the
Councell
or
Trent
doth
all
those
,
That
affirme
them
to
bee
vnprofitable
,
Ses.
25.
decret.
de
Indulgentijs
.
or
denie
anie
power
to
be
in
the
Church
to
graunt
them
.
What
,
shall
not
(
as
I
said
before
)
the
bloud
of
Christ
as
well
take
away
the
temporall
paine
due
vnto
sinne
,
as
the
eternall
?
or
is
not
his
satisfaction
infinite
?
what
neede
then
the
superfluous
satisfaction
of
Saints
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Did
the
auncient
Church
euer
speake
of
other
Pardons
than
of
the
Pardons
of
outward
penances
,
which
ere
enioyned
for
publique
satisfaction
of
the
Church
?
Hath
not
Christ
fatisfied
for
the
whole
world
?
what
neede
then
of
the
satisfactions
of
Saints
?
what
more
than
Indulgences
instilleth
a
vaine
securitie
into
the
soules
of
men
,
and
ouerthroweth
the
foundations
of
all
true
contrition
?
is
not
Gods
forgiuesse
and
remission
expressed
with
an
Omne
debitum
dimisi
tibi
:
Matth.
18.32
.
I
haue
forgiuen
thee
all
thy
debt
:
if
euerie
debt
,
why
not
also
the
debt
of
temporall
paine
,
if
an
exception
can
be
shewed
,
why
is
it
not
made
manifest
?
Now
iudge
(
beloued
Reader
)
whether
heere
bee
not
sufficient
reason
to
make
mee
or
anie
other
say
farewell
vnto
the
Romish
Church
that
thus
enthralleth
soules
,
prophaneth
the
bloud
of
Christ
,
disableth
the
Sacraments
,
and
picketh
mens
purses
by
the
deuised
doctrine
of
her
Ecclesiasticall
Indulgences
;
Deere
Iesu
,
pardon
my
former
fault
,
make
mee
see
better
heereafter
,
let
mee
with
true
compunction
for
this
errour
say
with
the
holy
Prophet
Dauid
;
Erraui
sicut
ouis
quae
perijt
,
quaere
seruum
tuum
:
I
haue
gone
astray
like
a
lost
sheepe
,
seeke
thy
seruant
,
O
Lord
,
Psalme
119.
verse
176.
CHAP.
XVI
.
Containing
an
obseruation
about
the
number
of
seuen
Sacraments
admitted
by
the
Church
of
Rome
.
IN
my
trauels
in
the
Low-countries
,
I
haue
often
smiled
to
see
how
the
people
in
those
parts
,
Vaine
is
the
terrors
of
Romish
curses
against
the
truth
.
in
a
faire
corne-field
to
driue
away
crowes
and
other
birds
from
the
corne
,
will
most
artificially
frame
the
reprefentation
of
a
terribleman
standing
ouer
the
corne
with
a
grimme
countenance
,
and
with
bow
and
arrowes
drawne
vp
to
the
head
,
to
the
great
terror
of
all
birds
that
none
may
approach
,
as
if
forthwith
he
would
hit
all
that
came
neare
.
So
likewise
when
I
consider
how
the
Church
of
Rome
vseth
the
shew
of
terrors
and
comminations
to
keepe
Christians
from
feeding
vpon
the
wholesome
truthes
and
verities
growing
in
the
spacious
fields
of
Gods
word
,
I
find
much
cause
of
laughter
to
see
shee
should
thinke
men
endued
with
reasonable
soules
should
haue
so
little
sense
as
not
to
discouer
her
vaine
scare-crowes
of
curses
and
excommunications
,
which
are
only
terrible
in
words
and
iust
nothing
in
effect
,
but
counterfeit
terrors
without
hurt
or
harme
;
as
for
example
,
she
makes
a
great
shew
in
words
concerning
the
number
of
seuen
Sacraments
,
as
if
she
would
shoot
euery
one
to
the
quicke
that
will
be
so
venterous
as
to
approach
vnto
the
field
of
Scriptures
to
know
the
truth
thereof
;
her
threatning
shew
is
this
,
Concil.
trid
.
sess.
7.
desacra
.
in
genere
Can.
1.
If
any
shall
say
that
all
the
sacraments
of
the
new
Law
were
not
instituted
by
Iesus
Christ
our
Lord
:
or
that
there
are
more
or
fewer
then
seuen
,
viz.
Baptisme
,
Confirmation
,
Eucharist
,
Penance
,
Extreame-unction
,
Order
and
Matrimonie
;
or
also
any
one
of
these
seuen
not
to
be
truly
and
properly
a
Sacrament
:
be
hee
accursed
.
Heere
is
the
definitiue
sentence
of
the
Church
of
Rome
,
casting
you
out
of
her
Synagogue
if
you
gainesay
her
decree
;
it
is
curiositie
with
her
,
and
great
presumption
to
examine
her
doctrine
,
you
must
not
be
so
hold
as
to
taste
of
the
sweet
and
most
pleasant
fruits
of
Gods
word
,
the
arrow
is
drawne
vp
to
the
head
against
you
,
the
terror
of
Anathema
must
put
you
to
flight
,
Christs
doctrine
must
be
no
longer
the
little
graine
of
mustard-seed
growne
vp
aboue
all
hearbs
,
for
his
faithfull
birds
to
sit
vpon
the
boughs
therof
;
this
scar-crow
Anathema
,
must
put
all
to
flight
.
2
But
those
that
are
wise
and
iudiciall
doe
discouer
the
vanity
of
this
frightful
spectacle
;
Those
that
are
wise
discouer
the
vanitie
of
them
.
with
the
Berraeans
they
will
examine
the
Popes
doctrine
,
by
the
Scriptures
,
as
they
did
Saint
Pauls
,
they
will
follow
the
directions
of
Doctor
Stapleton
,
who
appointeth
also
a
meane
to
trie
the
doctrine
of
false
teachers
by
antiquitie
,
euen
for
all
the
common
sort
of
people
.
They
will
,
as
a
great
Doctor
and
Champion
of
the
Popes
said
to
me
once
,
find
that
it
had
been
better
that
the
Pope
had
left
many
of
the
doctrines
of
the
Councell
of
Trent
vndefined
,
because
so
many
new
Anathemaes
makes
the
world
begin
to
suspect
,
that
the
Popes
labour
more
to
subiect
people
vnto
them
by
terrors
then
by
truth
,
as
men
doe
children
,
who
to
keepe
them
in
awe
,
will
tell
them
of
Hobgoblins
and
Robin-good-fellowes
&
such
like
,
that
wil
fetch
them
away
if
they
bee
vnruly
,
and
leaue
not
their
crying
;
Which
policie
my selfe
partly
obseruing
to
be
vsed
by
the
Church
of
Rome
euen
in
a
moderne
example
of
Paul
the
fifth
his
Breue
against
the
oath
of
alleageance
,
thinking
only
by
the
bare
words
declaratiue
,
without
any
one
reason
alleaged
for
the
vnlawfulnes
in
taking
it
,
other
then
his
owne
plaine
assertion
;
to
strike
such
a
terror
both
into
his
owne
children
,
and
into
the
King
and
State
,
as
if
none
would
dare
to
gain-say
it
;
but
blessed
be
almightie
God
,
who
hath
so
communicated
the
beames
of
his
vnspeakable
wisdome
vnto
him
and
his
loyall
subiects
,
yea
and
vnto
many
of
the
Popes
owne
children
,
who
were
long
seduced
by
his
pretended
inerrable
power
,
that
they
dare
not
onely
beleeue
the
contrarie
,
but
also
openly
auouch
it
to
the
world
,
and
ioyne
foot
to
foot
in
defence
thereof
both
with
pen
and
sword
,
if
need
be
,
howsoeuer
the
Iesuites
would
thinke
themselues
aduantaged
if
both
sides
should
come
to
this
latter
encounter
;
but
I
trust
God
out
of
his
mercie
will
dispose
of
milder
courses
,
more
manife
sting
therein
his
sweet
prouidence
and
mercie
for
those
that
liue
in
a
most
blinded
and
yet
zealous
ignorance
of
the
errors
they
are
in
wrapped
in
by
the
slights
of
their
false
teachers
seducing
them
,
who
are
much
more
industrious
and
laborious
for
the
kingdome
of
Antichrist
,
than
the
true
professors
of
the
Gospell
are
for
the
kingdome
of
Christ
,
according
to
our
Sauiours
owne
words
,
Prudentiores
sunt
filij
tenebrarum
quam
filij
lucis
in
generatione
sua
,
The
children
of
darknesse
are
more
prudent
in
their
generation
than
the
children
of
light
.
Against
whom
I
will
daily
pray
that
those
who
stand
as
sentinels
ouer
the
reformed
Churches
may
both
haue
and
carefully
practise
our
Sauiours
words
,
in
another
place
,
as
an
holesome
Autidote
:
Estote
prudentes
sicut
serpentes
&
simplices
sicut
columbae
,
Be
ye
prudent
like
serpents
,
and
simple
like
doues
;
vsing
serpentine
prudence
to
defend
their
faith
,
and
soueraigne
rulers
as
their
heads
;
though
with
hazard
of
their
owne
bodies
and
liues
;
and
not
omitting
such
a
sweet
doue-like
simplicity
and
mildnesse
without
gall
of
malice
,
that
their
aduersaries
may
be
ouercome
by
the
obseruation
of
their
wisdome
and
their
Christian-like
charitie
towards
them
.
3
But
to
returne
whence
I
am
digressed
,
The
Church
of
Rome
by
terrors
more
than
by
proofes
endeuors
to
plant
the
beliefe
of
seuen
Sacraments
.
I
discouer
the
idlenesse
of
the
Romish
Anathema
by
the
error
and
noueltie
of
the
doctrine
of
seuen
Sacraments
,
for
the
desence
wherof
the
Councell
hath
thundered
it
out
,
for
I
can
find
no
Scriptures
making
properly
for
seuen
,
no
nor
any
one
ancient
Father
reckoning
seuen
onely
,
and
no
fewer
nor
more
;
as
for
Baptisme
and
the
blessed
Eucharist
,
there
is
no
doubt
to
be
made
;
for
all
the
things
which
the
Church
of
Rome
requireth
to
a
Sacrament
properly
taken
do
concurre
therein
;
Belarm
.
lib.
1.
de
sacra
.
Bapt.
cap.
1.
Hebr.
6.
vers.
4.
Ephe.
5.
vers.
26.
Iohn
3.
vers.
5.
the
externall
right
is
expressed
in
Saint
Paul
,
calling
it
;
The
lauer
of
water
in
the
word
of
life
.
The
institution
and
commandement
;
vnlesse
a
man
be
borne
of
water
and
the
spirit
,
he
cannot
come
vnto
the
kingdom
of
God
,
&c.
and
in
going
teach
ye
al
people
baptising
them
in
the
name
of
the
Father
,
Mark
.
vlt.
v.
16.
and
of
the
Sonne
,
and
of
the
holy
Ghost
;
the
promise
of
grace
:
who
beleeneth
and
is
baptised
shall
be
saued
,
but
who
beleeueth
not
shall
be
damned
.
So
likewise
in
the
Eucharist
,
the
externall
rite
is
found
to
be
bread
and
wine
;
Mat.
26.
vers.
26
Ioh
6.
vers.
57.
The
institution
and
commandement
at
the
last
supper
;
do
this
in
remembrance
of
me
:
The
promise
of
grace
:
he
that
eateth
my
flesh
and
drinketh
my
blood
abideth
in
me
and
I
in
him
.
Whereby
it
is
apparent
that
of
these
two
Sacraments
the
Scriptures
shew
al
the
things
most
plainly
belonging
vnto
a
Sacrament
properly
taken
as
the
Church
of
Rome
vnderstandeth
of
Sacrament
,
with
all
the
things
necessarily
belonging
thereunto
;
and
therefore
that
these
two
are
Sacramnts
is
cleere
in
their
vnderstanding
,
which
the
Church
of
England
according
to
all
antiquitie
doth
admit
:
but
the
other
fiue
receiued
by
the
Church
of
Rome
either
in
one
effentiall
thing
or
other
belonging
to
a
Sacrament
properly
taken
are
defectiue
,
as
either
in
the
sensible
signe
,
or
in
the
institution
and
commandement
,
or
in
the
promise
of
grace
,
notwithstanding
that
all
must
concurre
according
to
the
Church
of
Rome
to
a
true
Sacrament
.
Now
therefore
although
I
could
particularly
shew
by
the
disabling
of
the
other
fiue
,
that
there
are
not
seuen
Sacraments
as
the
Councell
of
Trent
defineth
;
yet
because
I
will
auoid
prolixitie
,
I
will
only
proue
it
by
shewing
that
penance
is
no
such
Sacrament
.
4
All
Diuines
of
the
Church
of
Rome
do
ioyntly
agree
that
euery
Sacrament
consisteth
of
matter
and
forme
:
Penance
no
Sacrament
properly
,
neither
is
auricular
confession
any
essentiall
part
thereof
.
Tho.
Aquin.
part.
3.
quaest.
84.
art.
2.
in
corp.
S.
Tho.
part
3.
vbi
supra
art.
3.
in
corp.
.
the
matter
say
they
,
of
this
sacrament
are
contrition
,
confession
and
satisfaction
for
the
sinnes
on
the
behalfe
of
the
penitent
:
the
forme
is
the
words
of
absolution
pronounced
by
the
Priest
:
Thomas
of
Aquine
their
cheefe
Doctor
,
saith
thus
:
The
nearest
matter
of
this
Sacrament
are
the
acts
of
the
penitent
;
whose
matter
are
sins
,
which
he
repenteth
,
which
he
confesseth
and
for
which
he
satisfieth
.
And
in
the
next
article
he
sheweth
the
forme
,
saying
;
It
is
cleare
that
this
is
the
most
conuenient
forme
of
this
Sacrament
;
I
do
absolue
thee
.
With
whom
Viguerius
also
agreeth
,
saying
;
Ioannes
Viguer
.
Instit.
cap.
16.
vers.
1.
The
nearest
matter
of
the
Sacrament
of
Penance
are
the
acts
of
the
penitent
contrition
,
confession
and
satisfaction
;
the
matter
of
which
acts
,
are
sinnes
,
which
the
penitent
repenteth
,
which
he
confesseth
,
and
for
which
he
satisfiesh
.
In
whose
assertions
I
obserue
two
notable
errors
;
first
that
they
count
Penance
a
Sacrament
,
which
is
onely
a
vertue
disposing
men
to
the
Sacrement
of
the
Eucharist
,
according
to
that
,
Probet
seipsum
homo
&
sic
de
pane
illo
edat
,
Let
a
man
proue
himselfe
,
and
so
eat
of
that
bread
:
which
prouing
must
be
by
repentance
.
And
secondly
,
that
they
make
auricular
confession
consisting
in
a
circumstantiall
enumeration
of
sinnes
in
their
numerall
distinct
kinds
to
a
Priest
,
an
effentiall
part
of
that
Sacrament
;
neither
of
which
can
bee
proued
in
Scriptures
.
I
cannot
but
admire
to
see
so
great
a
Doctor
as
Thomas
Aquinas
was
,
Tho.
Aquin.
part.
3.
de
sacra
poenit
.
art.
1.
sed
contra
.
Act.
8.
to
make
a
most
weake
argument
for
proofe
of
this
Sacrament
;
saying
,
that
as
Baptisme
is
adhebited
for
the
purification
of
sinne
,
so
Penance
;
Therefore
Peter
said
to
Simon
,
do
penance
for
this
thy
wickednesse
,
but
Baptisme
is
a
Sacrament
as
is
said
before
;
therefore
Penance
also
for
the
like
reason
.
Heere
is
a
stout
reason
and
of
great
force
certes
,
especially
when
we
consider
that
the
Angelical
doctor
following
the
vulgar
translation
,
misalleageth
the
Scripture
;
for
in
the
Greeke
set
out
by
Arias
Montanus
,
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
not
,
do
penance
,
Arias
Montan.
in
8.
Act.
Apost.
vers.
22.
but
repent
thou
,
as
the
same
Author
though
a
Romanist
translateth
it
.
Neither
is
it
heere
to
be
omitted
how
notoriously
the
Rhemists
do
depraue
the
same
place
of
Scripture
,
who
in
excuse
of
their
following
the
vulgar
translation
adde
a
notable
falsehood
and
vntruth
,
saying
;
In
annot.
Act.
8.
vers.
22.
That
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
as
much
;
is
it
not
strange
then
that
Arias
Montanus
,
I
thinke
as
good
a
Grecian
as
any
of
them
,
would
haue
swarued
from
their
translation
?
but
their
imposture
in
this
place
is
most
inexcusable
,
shewing
that
they
care
not
what
they
say
,
so
they
may
crosse
the
reformed
Churches
,
as
appeareth
:
when
in
the
table
before
the
new
Testament
printed
anno
1600
wherin
they
charge
the
English
editions
of
false
translation
they
say
most
impudently
:
Matth.
23.2
.
that
,
for
[
do
Penance
]
they
translate
[
Repent
]
charging
Protestants
to
corrupt
the
Greek
it selfe
which
they
pretend
to
transtate
;
is
not
this
a
shamelesse
impudencie
?
considering
that
the
foresaid
Arias
Montanus
following
the
Greek
translateth
as
Protestants
do
,
Aries
Mont
,
in
Matth.
3.2
.
poenitemini
,
repent
yee
,
out
of
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Why
is
he
permitted
in
the
Church
of
Rome
,
if
his
translation
be
corrupt
?
or
if
his
be
good
,
why
should
Protestants
be
condemned
for
corruption
in
that
place
,
and
the
former
?
5
But
the
Angelical
Doctor
proceedeth
to
proue
penance
to
be
a
Sacrament
by
impertinently
alleaging
a
place
out
of
S.
Luke
;
Vbi
supra
art.
7.
sed
contra
Luc.
vlt.
It
was
behoouefull
for
Christ
to
suffer
,
and
to
rise
from
death
the
third
day
,
and
penance
to
be
preached
in
his
name
,
and
remission
of
sins
to
all
people
.
In
which
text
,
if
you
consider
the
words
following
,
you
shall
find
that
he
speaketh
of
such
penance
&
remission
as
began
at
Ierusalem
;
according
to
Montanus
,
who
translateth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
incipientem
beginning
at
Ierusalem
.
Now
I
pray
what
was
the
penance
&
remission
of
sins
beginning
at
Ierusalem
?
it
is
cleere
in
the
Acts
of
the
Apostles
what
it
was
:
for
after
S.
Peter
had
ended
his
first
Sermon
,
the
hearers
were
compunct
in
heart
,
Act.
2
37.
&
asking
S.
Peter
with
the
rest
of
the
Apostles
,
what
they
should
do
,
S.
Peter
answered
Poenitemini
,
repent
ye
(
as
Arias
translateth
out
of
the
Greek
)
and
let
euery
one
of
you
be
baptised
in
the
name
of
Iesus
Christ
for
the
remission
of
sins
;
Vers
.
38
therefore
fondly
and
weakely
doth
Thomas
apply
the
place
of
S.
Luke
,
the
plaine
words
of
the
Gospel
,
to
proue
a
Sacrament
;
for
I
trow
no
Popish
writer
will
say
that
the
repentance
beginning
at
Ierusalem
vpon
S.
Peters
sermon
before
Baptisme
receiued
,
was
a
Sacrament
;
for
they
all
hold
that
their
Sacrament
of
Penance
taketh
away
onely
sinnes
after
Baptisme
.
And
the
same
Angelicall
Doctor
himselfe
saith
;
Tho.
Aquin.
part.
3.
quaest.
84.
art.
6.
ad
2.
that
Penance
which
goeth
before
Baptisme
,
is
not
the
Sacrament
of
Penance
.
Hence
appeareth
the
first
error
of
Thomas
Aquinas
and
Viguerius
holding
penance
to
be
a
Sacrament
.
6
Now
secondly
,
Auricular
confession
not
infti●uted
by
Christ
as
an
essentiall
part
of
a
Sacrament
.
I
find
most
cleerely
that
auricular
confession
by
the
penitent
to
a
Priest
made
,
by
a
particular
enumeration
of
al
a
mans
sins
according
to
their
numerical
&
distinct
kinds
,
is
by
no
place
of
Scriptures
to
be
proued
,
nor
was
instituted
by
Christ
as
an
essential
part
of
a
Sacrament
,
howsoeuer
the
Councell
of
Florence
call
Penance
a
Sacrament
,
and
the
materiall
parts
thereof
the
acts
of
the
Penitent
:
and
Lucius
the
third
calleth
confession
a
Sacrament
:
Cap.
ad
abolendum
de
Haereticis
.
De
sacra
Poenit.
lib.
1.
cap.
15.
But
how
shall
this
be
true
,
saith
Bellarmine
,
if
it
belong
not
to
the
essentiall
part
of
the
Sacrament
?
As
for
those
Scriptures
which
Bellarmine
alleageth
for
confession
as
a
part
of
his
Sacrament
of
Penance
,
they
are
very
impertinently
alleaged
;
first
I
find
that
he
affirming
the
three
parts
of
Penance
to
be
Contrition
,
Confession
,
Bellar.
de
sacra
poenit
.
lib.
1.
c.
11.
and
Satisfaction
;
and
to
prooue
Confession
to
be
a
part
of
Penance
,
Numb.
5.6.7
.
citeth
a
place
out
of
Numbers
,
which
is
this
;
The
man
or
woman
when
they
haue
done
all
the
sinnes
which
vse
to
happen
vnto
men
,
they
shall
confesse
their
sinne
;
which
place
according
to
the
meaning
can
haue
no
reference
to
the
Sacrament
instituted
in
the
law
of
grace
;
for
heere
mention
is
made
of
acknowledgement
and
confession
to
God
,
or
of
some
publique
act
of
iniustice
to
a
mans
neighbour
,
which
is
to
be
satisfied
by
restitution
,
as
the
words
following
doe
expresse
.
And
therefore
if
the
meaning
of
this
place
belong
to
Penance
as
a
Sacrament
,
it
will
follow
,
that
then
it
was
a
Sacrament
of
the
old
Law
also
,
Vbi
supra
.
and
not
a
Sacrament
onely
of
the
new
Law
instituted
by
Christ
.
Againe
,
a
second
place
for
his
Confession
as
a
part
of
his
Sacrament
of
Penance
,
he
citeth
as
if
he
cared
not
what
he
said
,
a
place
of
Dauid
,
saying
to
God
;
2.
King
.
24.10
.
Peccaui
valde
in
hoc
facto
:
which
is
most
ridiculously
applied
,
because
there
Dauid
confesseth
not
to
any
Priest
but
to
God
.
Ionas
3.5
.
A
third
place
hee
citeth
out
of
Ionas
the
Prophet
to
the
same
purpose
,
And
let
them
crie
to
God
in
fortitude
:
which
place
is
meant
of
importunate
prayer
to
God
for
pardon
for
their
sinnes
;
which
he
wrestes
to
Confession
;
so
hee
wresteth
also
the
prayer
of
the
Publican
,
Luke
18.13
.
O
God
bee
mercifull
vnto
mee
a
sinner
;
which
hee
saith
belongeth
to
confession
.
Now
the
iudiciall
Reader
,
if
hee
marke
well
the
force
of
his
argument
and
the
end
,
shall
easily
see
that
the
Cardinall
doth
verie
impertinently
alleage
these
places
,
for
though
these
places
do
somewhat
make
in
generall
for
the
acknowledgement
which
a
man
ought
to
make
of
his
sinnes
to
God
,
yet
they
nothing
make
for
that
auricular
confession
which
the
church
of
Rome
teacheth
is
to
be
made
to
a
Priest
.
For
he
there
going
to
proue
that
Contrition
,
Confession
and
Satisfaction
,
are
acts
of
the
vertue
of
Penance
,
will
needs
infer
thence
by
necessarie
consequence
,
that
therefore
they
are
parts
of
actuall
penance
,
vnder
the
nature
of
a
Sacrament
for
the
remission
of
sinnes
,
which
in
truth
is
one
of
the
most
ridiculous
arguments
,
and
such
a
prophanation
of
the
sacred
word
of
God
,
as
I
neuer
read
the
like
:
and
I
wonder
how
such
an
illation
could
be
inferred
from
such
a
premissie
by
so
learned
a
man
.
If
it
were
true
that
a
certaine
Hampshire
Recusant
calumniously
reported
of
me
not
long
since
,
to
one
of
his
Maiesties
housebold
,
viz.
that
I
was
distracted
,
and
out
of
my
wits
,
and
therefore
no
maruaile
if
I
were
become
a
Protestant
:
I
verily
thinke
I
could
scarce
make
a
more
witlesse
argument
,
or
with
lesse
iudgement
alleage
Scriptures
,
then
their
learned
Cardinall
the
chiefe
pillar
of
their
Church
heere
hath
done
.
But
I
hope
that
almightie
GOD
(
vnto
whom
I
often
say
with
the
most
zealous
and
humble
affections
of
my
heart
,
Da
mihi
intellectum
Domme
&
scrutabor
legem
tuam
,
Giue
mee
vnderstanding
,
O
Lord
,
and
I
will
search
thy
law
;
)
will
preserue
me
from
such
sinister
vnderstanding
,
and
giue
mee
such
iudgement
as
may
daily
discouer
the
like
impostures
against
truth
,
and
GODS
holy
word
,
and
free
the
truth
of
Gods
cause
from
many
of
their
disgracefull
calumniations
,
which
can
issue
from
no
other
source
then
the
Diuell
the
Authour
of
lyes
,
whose
implacable
hatred
and
malice
will
neuer
cease
against
the
true
Church
of
GOD
to
stirre
vp
such
lying
children
as
will
imitate
his
owne
wicked
nature
.
7
As
impertinently
as
this
text
,
Another
impertinent
allegation
.
2.
Cor.
5.18
.
the
Cardinal
alleageth
an
other
for
proofe
of
the
Romish
auricular
confession
out
of
S.
Paul
to
the
Corinthians
,
he
hath
giuen
vnto
vs
the
ministerie
of
reconciliation
;
and
he
hath
put
in
vs
the
word
of
reconciliation
:
for
Christ
therefore
we
are
Legates
.
O
God
,
O
heauen
,
Verse
19
O
Angells
,
O
all
yee
men
liuing
vpon
the
earth
,
come
and
iudge
whether
the
learned
Cardinall
doe
rightly
applie
this
place
of
Saint
Paul
,
or
not
?
I
will
not
iudge
my selfe
,
I
will
only
oppose
what
lieth
in
Saint
Paul
going
before
,
and
following
these
passages
cited
by
him
.
Can
this
place
bee
meant
of
absolution
after
a
particular
enumeration
of
sins
to
man
,
if
you
consider
what
Saint
Paul
saieth
before
;
Beholde
,
Vers
17.
&
18
all
things
are
made
new
,
but
all
of
God
,
who
hath
reconciled
vs
vnto
himselfe
by
Christ
:
where
it
appeareth
the
chiefe
meanes
of
reconciliation
is
by
Christ
,
as
it
is
said
in
the
nineteenth
verse
,
Verse
19
Not
imputing
vnto
them
theyr
sinnes
;
and
the
ministeriall
meanes
of
reconciliation
by
the
Cleargie
,
doth
it
not
appeare
to
bee
by
preaching
the
word
and
exhortation
,
and
not
by
any
power
to
absolue
after
auricular
confession
?
for
the
Apostle
after
he
had
said
;
Hee
hath
giuen
vs
the
ministery
of
reconciliation
,
and
hath
put
in
vs
the
word
of
reconciliation
:
Doth
hee
not
shew
the
meanes
of
this
ministeriall
reconciliation
,
to
bee
by
preaching
and
exhorting
?
God
working
it
so
,
and
no
otherwise
by
them
,
when
hee
saieth
;
For
Christ
therefore
wee
are
Legates
,
God
as
it
were
exhorting
by
vs
.
Who
foorthwith
performeth
this
ministeriall
office
and
duetie
of
reconciliation
,
saying
;
For
Christ
wee
beseech
you
bee
reconciled
to
God
.
Verse
20
Now
heere
if
wee
may
beleeue
the
Apustle
Saint
Paul
,
iudge
whether
Christ
be
not
the
chiefe
cause
by
not
imputing
to
sinners
their
sinnes
;
and
surther
,
whether
the
Priest
be
heere
expressed
to
be
the
ministeriall
cause
,
otherwise
than
by
way
of
exhortation
;
concluding
,
Him
that
knew
no
sinne
for
vs
hee
made
sinne
(
that
is
,
Verse
21
as
the
Rhemists
note
,
Vpon
this
place
a
Sacrifice
for
sinne
)
That
wee
might
bee
made
the
iustice
of
GOD
in
him
.
Iudge
yee
now
therefore
out
of
all
these
places
,
whether
the
Cardinalles
allegation
of
Saint
Paul
make
anie
thing
for
auricular
confession
,
or
not
,
as
it
is
a
part
of
the
Romish
Sacrament
of
Penance
.
8
A
third
place
of
Scripture
alleadged
for
auricular
confession
by
Cardinall
Bellarmine
,
is
taken
out
of
Saint
Iames
,
chap.
5.
where
it
is
said
;
Confesse
therefore
your
sinnes
one
to
another
;
and
pray
one
to
an
other
,
that
yee
may
bee
saued
.
Which
place
doth
neither
make
for
Auricular
Confession
,
nor
for
absolution
by
the
Priest
;
for
immediately
before
Saint
Iames
imputes
the
remission
of
sinnes
to
prayer
in
Faith
,
saying
;
The
prayer
of
Faith
shall
saue
the
sicke
,
and
our
Lord
shall
lift
him
vp
,
and
if
he
bee
in
sinnes
they
shall
bee
remitted
him
.
Againe
,
the
wordes
seeme
not
to
import
that
Auricular
Confession
the
Church
of
Rome
vseth
,
for
they
are
spoken
as
well
of
the
Priest
,
who
is
to
praie
,
as
of
the
sicke
,
for
a
mutuall
and
reciprocall
prayer
each
one
for
the
other
;
now
the
Priest
is
not
by
Auricular
Confessio
to
confesse
to
Lay
people
that
hee
may
bee
prayed
for
,
for
according
to
the
Papists
,
that
Confession
is
for
absolution
onely
;
but
this
Confession
Saint
Iames
speaketh
of
,
is
meant
of
such
a
Confession
,
as
ioyned
with
prayer
a
man
may
bee
saued
by
it
;
and
that
which
in
the
Romish
sacramentall
Confession
saueth
a
man
,
is
the
absolution
of
the
Priest
,
who
as
a
Iudge
giueth
a
iudiciall
sentence
of
pardon
,
which
is
the
forme
of
the
Sacrament
of
Penance
,
and
not
as
a
suppliant
prayeth
for
his
neighbour
,
which
is
onely
intimated
by
Saint
Iames
:
neither
is
it
apparent
that
Saint
Iames
meaneth
more
by
this
text
,
than
mutuall
Confession
of
them
who
haue
trespassed
one
the
other
;
and
therefore
may
bee
thought
right
well
,
that
he
meaneth
in
these
words
no
more
than
Christ
did
concerning
reconciling
our selues
with
our
brother
offended
,
that
so
the
offerings
of
our
prayers
to
God
may
bee
acceptable
one
for
an
other
,
when
hee
said
,
Matth.
4.25
.
Goe
first
to
bee
reconciled
to
thy
brother
,
and
then
comming
thou
shalt
offer
thy
gift
.
9
A
fourth
place
which
I
discouer
most
miserably
and
fondly
wrested
by
Cardinall
Bellarmine
,
A
text
mise
.
rably
wrested
.
1.
Iohn
1.
verse
9
is
out
of
the
first
Epistle
of
Saint
Iohn
,
where
hee
saieth
;
If
wee
confesse
our
sinnes
,
hee
is
faith
full
and
iust
for
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
iniquitie
:
whereupon
he
saith
;
Vbi
supra
.
Hence
is
Sacrament
all
Confession
probably
gathered
:
but
it
may
more
truly
be
said
;
Hence
is
Confession
of
our
sinnes
to
God
most
clearely
to
be
gath
ered
,
and
the
other
most
probably
confuted
,
For
first
the
wordes
,
Hee
is
faythfull
to
forgiue
our
sinnes
,
is
spoken
of
GOD
,
and
not
of
anie
Priest
,
as
may
appeere
by
the
wordes
following
,
if
wee
co●nfesse
not
to
GOD
;
If
wee
shall
say
that
wee
haue
not
sinned
,
Verse
10
wee
make
him
a
lyar
,
and
his
word
is
not
in
vs
:
By
which
it
is
cleare
,
that
Saint
Iohn
also
speaketh
heere
onely
of
Confession
in
generall
to
GOD
,
as
also
may
appeere
by
the
wordes
before
,
If
wee
shall
say
,
that
wee
haue
no
sinne
,
wee
seduce
our selues
,
and
the
truth
is
not
in
vs
.
Secondly
,
that
by
this
confession
is
meant
that
which
wee
ought
to
make
to
GOD
,
is
euident
by
the
Rhemists
,
who
for
the
better
vnderstanding
of
this
place
doe
referre
vs
in
the
inner
margent
to
the
third
booke
of
Kings
,
chap.
8.
verse
47.
and
to
the
second
of
Paralipomenon
chap.
6.
verse
36.
both
which
places
make
against
Auricular
Confession
;
the
first
mentioning
prayer
to
God
and
acknowledgement
of
sinnes
onely
in
generall
.
Peccauimus
,
iniquè
egimus
,
ininstè
gessimus
;
Wee
haue
sinned
,
wee
haue
done
naughtily
,
we
haue
behaued
our selues
wickedly
:
The
second
place
also
expressing
as
much
almost
in
the
very
same
wordes
.
Whereby
it
appeareth
how
much
the
Cardinall
abuseth
this
Scripture
,
and
wresteth
this
Text
against
all
right
sense
and
meaning
,
which
cannot
possibly
be
applied
for
the
iustifying
,
of
his
Auricular
Confession
.
Now
therefore
finding
by
due
search
and
examination
,
that
none
of
the
places
of
Scripture
cited
by
Cardinall
Bellarmine
,
the
chiefe
Pillar
in
this
our
age
of
the
Romaine
faith
,
doe
prooue
eyther
Auricular
Confession
to
bee
necessarie
to
saluation
,
or
to
be
truely
anie
materiall
part
of
Penaunce
,
as
a
Sacrament
instituted
by
Christ
Iesus
,
it
followeth
as
a
most
certayne
truth
,
that
the
Church
of
Rome
hath
most
grossely
erred
in
defining
the
number
of
Sacraments
to
bee
seauen
,
cursing
all
those
which
shall
holde
and
maintaine
the
contrarie
.
Which
curse
and
threatning
of
the
Church
of
Rome
no
man
hath
cause
to
scare
,
that
esteemes
of
S.
Pauls
curse
vpon
those
that
shal
teach
other
doctrine
than
wha
the
taught
,
or
that
findteh
himselfe
lesse
surprized
with
the
feare
of
mens
threatnings
,
than
with
the
feare
of
God
,
who
can
cast
our
soules
into
hell
fire
.
10
And
in
very
truth
,
Diuers
Authors
shew
auricular
confession
not
to
be
ancient
.
Socr.
li.
5.
ca
19.
Tripartit
.
hist.
lib
9.
&
35.
Sozom.
li.
7.
c.
16
Niceph.
libr.
12.
cap
28.
Wald.
tom.
2
de
saora
.
ca
141.
Dom
à
Sot
4.
dest
.
8
q
1.
Henriq
sum
.
pag
325.
And●
Orthodox
expl
c.
pag.
663.
B●ron
tom.
1.
ann
56.
nu
28.
Homil
22.
ad
pop.
Antioch
.
when
I
looke
backeward
vppon
the
beginning
of
Christianitie
,
as
by
the
Scriptures
I
finde
no
such
doctrine
of
auricular
Confession
to
Priests
,
as
a
thing
necessary
to
saluation
,
so
doe
I
finde
it
a
nouell
doctrine
,
not
agreeable
to
Antiquitie
,
but
to
haue
had
beginning
after
the
planting
of
Christianitie
:
For
Nectarius
the
Bishop
of
Constantinople
;
Put
it
downe
in
his
Church
,
and
all
the
Bishoppes
of
the
East
did
the
like
in
theirs
:
This
the
learned
est
Writers
of
the
Romaine
Church
know
well
enough
and
acknowledge
,
rayling
vpon
Nectarius
for
so
doing
;
as
Andradius
and
Baronius
doe
:
which
is
a
signe
that
the
refourmed
Churches
reiecting
confession
,
breake
no
commandement
of
God
,
but
follow
the
example
of
the
primitiue
church
that
refused
it
.
This
seems
to
be
most
cleare
by
S.
Chrysostome
,
saying
;
This
is
wonderfull
in
God
,
that
he
not
onely
forgiueth
vs
our
sinnes
,
but
neyth●r
doth
he
disclose
them
,
or
make
them
knowne
,
neyther
enjorceth
he
vs
to
come
foorth
and
teil
them
;
he
requireth
no
more
but
that
we
speake
to
him
alone
,
and
to
him
alone
confesse
our
faults
.
It
is
not
likelie
that
these
learned
and
holie
Bishoppes
would
thus
haue
done
and
also
taught
,
if
Auricular
Confession
with
a
numerall
accompt
of
euerie
particular
sinne
to
a
Priest
had
beene
generally
receyued
as
an
essentiall
part
of
pennance
,
necessarie
to
saluation
in
theyr
times
.
I
doe
finde
by
diuerse
that
there
is
scarce
anie
kinde
of
thing
which
causeth
more
scandall
vnto
the
Cleargie
it selfe
,
than
this
Doctrine
of
particular
enumeration
of
sinnes
;
For
a
certaine
Writer
saith
:
Religious
men
themselues
in
no
thing
sinne
so
much
as
in
dissembling
confessions
.
Alua.
Pelag.
de
planot
.
Eccles.
lib
2.
art.
28.
p.
255.
For
scarce
or
seldome
at
all
doe
they
confesse
otherwise
then
in
generall
termes
,
naming
no
great
sinne
.
What
they
say
one
day
,
that
they
say
the
next
,
as
if
euery
day
they
sinned
alike
.
Yet
this
abuse
is
nothing
to
that
the
same
Author
addeth
,
saying
:
That
it
was
an
ordinarie
practise
for
the
Priests
to
commit
execrable
villanie
with
the
Women
at
confession
,
as
if
they
were
the
Sonnes
of
Eli
,
Art.
127.
pa.
111
rauishing
wiues
,
and
deflouring
maides
in
the
Church
,
Art.
2.
pag.
83.
and
committing
Sodomie
with
yong
men
;
with
other
stuffe
then
this
,
affirming
That
the
Church
was
made
a
stewes
.
I
finde
further
that
an
other
Romish
Writer
saith
:
Art.
2.
&
73.
&
83.
Cornel.
Agrippa
.
de
vanit
.
c.
64.
I
could
by
many
examples
fresh
in
memorie
shew
how
fit
this
confession
is
for
bawderie
:
for
Priests
,
Monkes
,
and
Nunnes
haue
this
speciall
prerogatiue
,
that
vnder
pretence
of
religion
they
may
goe
vp
and
downe
,
when
,
and
whither
they
will
;
and
vnder
colour
of
confession
talke
with
anie
woman
,
whom
they
oftentimes
entertayne
but
homely
,
closely
they
goe
to
the
stewes
,
rauish
virgins
and
widdowes
;
yea
manie
times
,
which
my selfe
haue
seene
and
knowne
,
runne
awaie
with
mens
wiues
,
and
carrie
them
to
their
fellows
;
and
hereby
whose
soules
they
should
gaine
to
God
,
their
bodies
they
sanctifie
to
the
Diuell
.
II.
●isconueniences
ouerthrowing
auricular
confession
.
Many
other
proofes
might
be
alleaged
of
the
inconueniences
of
auricular
Confession
,
as
by
opening
such
sinnes
by
women
or
yong
men
,
as
the
very
hearing
of
them
striketh
impression
in
the
Priests
,
and
many
times
engendreth
such
occasions
of
temptations
to
them
,
as
they
haue
no
power
to
resist
them
:
besides
,
euen
to
the
penitents
also
some
sinnes
into
which
they
may
fall
by
humane
infirmitie
,
may
bee
of
that
nature
that
they
can
neuer
haue
the
heart
through
bashfulnesse
to
confesse
them
,
and
then
follow
vnperfect
confessions
,
and
after
continuall
remorse
,
and
perplexities
of
minde
,
which
make
their
whole
liues
irkesome
vnto
them
,
drawing
them
into
the
remedilesse
gulfe
of
desperation
;
especially
when
the
sinnes
are
such
in
weake
natures
,
as
the
Apostle
Saint
Paul
himselfe
thought
vnfit
to
bee
named
,
which
are
fitter
to
bee
opened
to
GOD
than
to
Men.
Therefore
no
man
can
well
thinke
that
auricular
confession
is
a
soueraigne
medicine
for
sinne
,
which
often
is
an
occasion
of
much
sinne
.
No
doubt
IESVS
CHRIST
,
and
the
Apostles
,
were
as
carefull
to
preserue
men
from
sinne
as
the
Pope
can
be
,
and
yet
they
neuer
prescribed
this
medicine
.
For
certes
,
whosoeuer
feareth
not
to
commit
sin
in
the
presence
of
God
that
seeth
all
men
,
will
as
little
blush
to
confesse
it
after
their
manner
to
a
Priest
,
whom
they
may
deceiue
;
and
hee
that
regardeth
not
the
law
of
God
,
will
care
as
little
for
the
Priests
absolution
;
the
feare
of
God
,
and
awe
of
his
truth
,
being
of
more
force
to
bridle
our
sinnefull
nature
than
the
pollicie
of
man
:
so
that
to
conclude
,
obseruing
this
auricular
confession
not
to
be
an
essentiall
part
of
Penance
,
nor
to
haue
any
warrant
in
the
word
of
God
,
nor
to
bee
ancient
doctrine
without
beginning
since
Christ
and
his
Aposses
,
nor
to
bee
agreeable
to
reason
in
respect
of
many
inconueniences
that
ensue
of
it
:
it
followeth
that
Penance
is
not
a
Sacrament
,
instituted
by
Christ
,
and
consequently
that
there
are
not
seuen
Sacraments
instituted
by
him
,
as
the
Church
of
Rome
teacheth
:
and
therefore
I
could
no
longer
bee
frighted
with
the
Excommunication
of
the
Councell
of
Trent
,
against
those
that
should
denie
this
doctrine
;
like
those
qui
trepidant
timore
vbi
non
est
timor
;
Who
tremble
for
seare
,
where
there
is
no
cause
of
feare
.
12.
Strange
sables
deuised
for
the
pr●ose
of
auricular
coniession
.
I
remember
a
notable
fable
worth
the
relating
,
deuised
to
breede
feare
and
terrour
for
want
of
totall
confession
into
the
eares
of
a
Priest
,
which
is
recorded
in
diuers
Writers
of
the
Church
of
Rome
,
of
which
two
one
of
them
was
Penitentiarius
to
the
Pope
,
a
man
of
great
learning
and
good
life
;
and
the
other
,
to
wit
,
the
yongest
was
a
simple
vnlearned
man
.
In
mag.
Spec.
exemplor
.
dist
9.
p.
531.
Guil.
Pip.
tr.
1.
super
Conc.
c.
13.
ex
lib.
qui
dicitur
Scala
coeli
.
It
happened
that
these
two
trauailing
abroade
together
,
were
lodged
at
a
certaine
Castle
where
a
great
Ladie
dwelt
,
that
had
committed
Adulterie
,
nay
Incest
,
with
one
of
her
owne
Kinne
.
Who
out
of
the
shame
shee
had
conceiued
,
for
hauing
committed
so
enormous
an
offence
,
remained
for
the
space
of
eleuen
yeares
without
going
to
confession
to
her
Curate
,
who
entertaining
this
religious
couple
,
and
obseruing
them
in
their
carriages
to
bee
vertuous
and
grane
,
and
not
to
haue
any
acquaintance
with
her
,
and
considering
that
perhaps
they
might
neuer
come
againe
to
her
house
,
shee
thought
shee
might
doe
well
to
make
her
confession
to
the
elder
of
the
two
,
and
chiefly
in
respect
of
his
authoritie
.
The
next
morning
shee
went
to
him
,
desiring
him
to
heare
her
confession
;
who
being
willing
,
bad
his
companion
to
withdraw
himselfe
a
little
a
side
,
which
he
did
;
yet
sometimes
casting
his
eies
towardes
them
,
he
perceiued
that
at
euery
sinne
the
Lady
confessed
,
a
Toade
went
out
of
her
mouth
:
but
being
at
last
neare
the
point
of
confessing
her
most
odious
and
detestable
sinne
,
where
with
her
soule
was
charged
,
for
feare
and
shame
shee
durst
not
expresse
it
;
whereupon
the
yong
religious
Frier
,
who
stood
at
the
end
of
the
Chappell
,
saw
all
the
mentioned
Toades
returne
againe
into
her
mouth
.
Soone
after
these
two
religious
men
departed
;
and
being
vpon
the
way
,
the
yongest
beganne
to
tell
the
elder
that
which
hee
had
scene
when
the
Lady
was
at
confession
with
him
;
wherby
the
elder
vnderstood
that
the
same
Lady
,
A
strange
tale
about
a
Ladie
not
confessing
all
her
sinnes
.
willingly
and
to
her
knowledge
had
concealed
some
sinne
,
which
shee
had
not
confessed
,
who
forthwith
returned
backe
againe
vnto
her
,
to
admonish
her
to
looke
well
to
her
conscience
,
but
alas
hee
found
her
dead
.
And
as
hee
praied
to
God
for
her
three
daies
together
,
at
length
shee
appeared
vnto
him
with
a
chaine
of
redde
hot
yron
about
her
necke
,
with
two
Serpents
embracing
her
,
and
sucking
her
breasts
,
with
two
Toades
in
her
cies
;
from
her
mouth
and
nostrills
issued
forth
fire
and
brimstone
,
and
about
the
haire
of
her
head
there
were
a
great
number
of
Lizardes
:
who
said
vnto
him
.
O
Father
I
am
that
accursed
and
miserable
woman
,
that
two
daies
since
made
a
confession
vnto
you
,
but
because
I
did
willingly
conceale
the
sinne
of
Adulterie
and
Incest
,
behold
I
am
damned
for
euer
.
With
that
the
Confessarius
adiured
her
by
the
liuing
God
to
declare
two
thinges
vnto
him
;
first
,
the
signification
and
meaning
of
these
diuers
paines
.
Vnto
whom
shee
answered
,
that
the
Lizards
crawling
about
her
head
,
were
for
the
punishment
of
the
dressings
shee
wore
about
her
head
:
the
two
Toades
which
couered
hereies
,
were
the
punishment
of
her
wanton
and
lasciuious
lookes
:
the
flaming
darts
were
for
punishment
of
her
detractions
,
defamations
,
foule
and
dishonest
songs
and
speeches
:
The
two
Serpents
which
sucke
my
breasts
signifie
the
foule
touchings
which
haue
beene
committed
vpon
mee
:
The
crueltie
of
the
Dogges
that
deuoure
my
handes
,
are
punishments
for
mine
owne
vnchast
touchings
of
my selfe
,
and
for
that
I
haue
giuen
presents
vnto
my
Louers
,
out
of
the
goodes
wherewith
I
might
haue
relecued
the
poore
Seruants
of
CHRIST
IESVS
:
I
am
seated
vpon
this
Dragon
that
putteth
mee
to
vnspeakable
paine
and
torment
,
burning
my
legges
and
thighes
in
punishment
of
all
my
wicked
deedes
.
Then
the
Penitentiarius
willed
her
to
expound
his
other
doubt
,
namely
for
what
sinnes
men
of
these
times
were
principally
damned
.
Shee
answered
,
that
men
went
downe
to
Hell
for
all
manner
of
sinnes
:
but
women
chiefly
for
foure
sorts
of
sinnes
;
for
the
sinne
of
luxurie
;
for
their
sinnes
of
vaine
apparell
and
painting
;
for
witch-craft
;
and
for
their
shame
to
confesse
their
sinnes
.
And
so
when
shee
had
said
thus
much
,
the
Dragon
with
a
wonderfull
great
noise
,
raised
vp
himselfe
,
and
carried
her
to
hell
,
where
shee
remaineth
in
endlesse
torments
.
If
this
were
a
true
storie
,
no
doubt
it
would
make
much
for
auricular
confession
:
but
the
cause
of
suspition
is
,
that
there
is
no
place
named
where
this
should
happen
,
or
where
this
Ladie
dwelt
:
besides
,
it
standeth
onely
vpon
the
bare
relation
of
a
Frier
(
which
kinde
of
people
are
by
many
much
suspected
of
forgerie
in
such
deuises
and
lying
miracles
)
which
often
the
very
circumstances
of
them
doe
discouer
to
be
false
.
Is
it
likely
,
that
she
,
who
had
long
concealed
her
sinnes
,
would
haue
gone
at
all
to
confession
,
vnlesse
shee
had
purposed
to
open
them
,
he
being
a
stranger
and
vnknowne
?
But
the
storie
may
serue
,
in
Friers
iudgements
,
to
terrifie
poore
women
withall
,
as
the
Popes
Anathemaes
doe
terrifie
many
men
,
who
stand
more
in
feare
of
them
than
of
Gods
threatnings
.
But
sweet
Iesus
keepe
men
from
beleeuing
such
lying
wonders
,
and
giue
them
grace
not
to
giue
eare
to
any
thing
not
warranted
in
Scriptures
,
or
iustified
by
antiquitie
,
and
as
thou
hast
mercifully
led
me
from
beleeuing
such
lyes
,
so
of
the
same
goodnesse
impart
also
the
shining
beames
of
truth
vnto
others
,
and
graunt
,
that
thy
onely
two
Sacraments
,
Baptisme
and
the
holy
Eucharist
,
iustituted
by
thy selfe
,
may
haue
their
due
esteeme
,
and
other
institutions
to
be
esteemed
not
as
Sacraments
,
but
as
matters
profitable
for
vse
,
and
fit
to
be
practised
in
the
Church
.
CHAP.
XVII
.
Containing
an
obseruation
about
the
doctrine
of
the
Virgine
Maries
conception
in
originall
sinne
.
ALbeit
I
finde
,
that
God
is
to
be
glorified
for
the
great
vertues
and
priuiledges
he
bestoweth
vpon
his
Saints
and
chiefest
seruants
,
The
doctrine
of
the
Virgine
Maries
immunitie
from
originall
sinne
doth
derogate
from
the
honor
of
God
.
yet
it
is
to
be
done
with
such
moderation
and
carefull
discretion
,
that
whilest
wee
glorifie
him
in
them
,
we
be
warie
not
to
attribute
more
vnto
the
Saints
than
will
stand
with
the
condition
of
seruants
,
in
giuing
that
glorie
which
is
due
to
the
master
,
vnto
his
inferiors
:
for
although
God
himselfe
haue
said
,
Whosoeuer
shall
honor
me
,
1.
Reg.
I
will
glorifie
him
;
so
hath
he
also
left
it
recorded
from
his
owne
mouth
,
I
will
not
giue
my
glorie
vnto
any
other
.
Whence
it
followeth
,
that
although
God
haue
bestowed
such
rare
and
singular
priuiledges
and
prerogatiues
vpon
the
virgine
Marie
,
the
mother
of
Christ
,
as
he
hath
not
done
the
like
to
any
creature
whatsoeuer
,
insomuch
,
that
she
her selfe
knowing
and
feeling
the
happinesse
of
them
,
said
;
All
generations
shall
call
me
blessed
,
1.
Luc.
47.
because
he
hath
done
me
great
fauors
who
is
powerfull
,
and
holy
be
his
name
:
which
is
to
be
fulfilled
amongst
all
good
Christians
,
regarding
the
word
of
God
,
because
she
was
blessed
indeed
aboue
all
women
,
for
the
blessed
fruit
of
her
womb
,
as
S.
Elizabeth
said
,
who
being
the
Redeemer
of
the
world
,
brought
benediction
,
and
ouercame
the
diuell
,
the
anthor
of
all
malediction
.
Yet
ought
not
any
be
so
much
transported
with
an
ouer-deeming
affection
and
iudgement
to
this
virgin
,
as
to
giue
her
such
glory
as
surpasseth
the
nature
of
a
creature
,
descended
from
Adam
,
and
onely
may
be
giuen
to
Christ
Iesus
,
greater
in
glorie
than
his
mother
,
who
being
God
and
man
,
was
her
Sauior
,
because
he
came
to
saue
all
:
which
benefit
she
acknowledged
her selfe
most
thankfully
in
her
Canticle
,
saying
,
My
spirit
hath
exulted
in
God
my
Sauior
.
2
And
I
doe
most
plainely
obserue
by
the
Scriptures
,
And
it
is
most
repuguant
to
Gods
word
.
Rom.
8.
Tho.
12.
q.
81.
that
she
was
to
be
conceiued
as
well
as
others
in
originall
sinne
:
for
all
mankind
sinned
in
Adam
,
S.
Paule
saying
;
Death
passed
to
all
,
in
whom
all
sinned
.
And
Thomas
Aquinas
sayth
.
According
to
the
Catholike
faith
it
is
firmely
to
be
held
,
that
all
men
besides
Christ
alone
,
deriued
from
Adam
,
doe
contract
originall
sinne
from
Adam
.
Now
if
this
be
a
matter
of
faith
,
that
all
haue
contracted
sinne
from
Adam
,
shall
it
not
be
against
faith
to
hold
,
that
the
virgine
Marie
did
not
contract
sinne
from
Adam
?
What
?
did
she
not
deseend
from
Adam
by
the
line
of
corporall
generation
?
Or
is
there
any
Scripture
or
reuciation
to
the
contrarie
?
Is
there
any
exemption
of
this
Virgine
?
No
curtainely
:
Nay
,
I
dare
confidently
affirme
,
that
it
would
haue
been
a
great
discomfort
to
this
holy
Virgine
,
not
to
haue
been
partaker
of
that
feet
redemption
by
Christ
,
which
others
were
partakers
of
.
If
shee
were
not
partaker
of
the
benefit
of
redemption
,
why
did
shee
say
,
1.
Luc.
47.
Magnificat
anima
mea
Dom
et
exultauit
spiritus
m●us
in
Deo
salutarimeo
:
My
soule
doth
magnisie
the
Lord
,
and
my
spirit
doth
reioyce
in
God
my
Sanior
?
How
could
it
be
true
that
God
was
her
Sauior
,
vnlesse
it
were
by
Christ
?
of
whom
wee
read
in
S.
Mathew
,
Ipse
saiuū
faciet
populum
suum
à
peccatis
eorum
;
1.
Matth.
21.
He
shall
sane
his
people
from
their
sinnes
.
If
she
had
onely
been
preserued
from
originall
sinne
by
extraordinarie
priuiledge
,
she
would
haue
said
,
that
she
did
reioyce
in
God
her
preseruer
:
therefore
in
that
she
said
she
reioiced
in
God
her
Sauior
,
according
to
the
phrase
of
Scripture
,
it
is
right
well
inferred
,
that
shee
acknowledged
her selfe
saued
from
originall
sinne
by
Christ
,
whom
shee
had
thus
conceiued
by
the
helpe
of
the
holy
Ghost
,
without
the
seede
of
man
,
to
saue
people
from
their
sinnes
,
&
so
consequently
her selfe
,
calling
●im
her
Sauior
.
If
it
be
true
that
S.
Paul
sayth
,
Ephes.
2.
Eramus
omnes
silij
irae
,
we
were
all
the
children
of
wrath
;
and
sivnus
pro
omnibus
mortuus
est
,
if
one
died
for
all
;
ergo
omnes
mortui
sunt
,
1.
Cor.
2.
v.
14.
&
15.
therefore
all
died
;
Et
pro
omnibus
mortuus
est
Christus
,
and
Christ
died
for
all
,
it
necessarily
followeth
,
that
the
virgine
Marie
was
also
a
child
of
wrath
by
originall
sinne
,
through
Adam
;
and
that
Christ
,
who
did
for
all
,
died
also
for
her
;
or
else
how
can
it
be
verified
,
that
he
died
for
all
?
If
my
illation
is
not
to
be
credited
herein
,
Thomas
of
Aquin
may
be
demaunded
his
opinion
,
and
he
will
be
found
to
agree
with
me
herein
;
Tho.
3.
p.q.
27.
art.
2.
in
corp.
his
wordes
are
these
:
The
sanctification
of
the
virgine
Marie
cannot
be
vnderstood
before
giuing
of
soule
or
life
,
for
a
two-fold
respect
.
First
,
because
sanctification
,
of
which
we
speake
,
is
no
other
than
a
cleansing
from
originall
sinne
;
Cap.
12.
de
diui.
Nomi
.
parum
à
principio
.
for
holinesse
is
perfect
cleanenesse
,
as
Dionysius
sayty
:
but
sinne
cannot
be
clensed
but
by
grace
,
whereunto
the
reasonable
creature
is
onely
subiect
:
Therefore
before
the
infusion
of
the
reasonable
soule
,
the
blessed
Virgine
was
not
sanctified
.
Secondly
,
for
that
since
onely
the
reasonable
creature
can
haue
sinne
before
the
infusion
of
the
reasonable
soule
,
the
fruit
conceiued
is
not
obnoxious
to
sinne
.
And
therefore
by
what
meanes
soeuer
the
blessed
Virgine
was
sanctified
,
before
giuing
soule
or
life
,
shee
should
neuer
haue
incurred
the
blot
of
originall
sinne
:
and
so
shee
should
not
haue
stood
in
neede
of
redemption
or
saluation
,
which
is
by
Chris
,
of
whom
it
is
said
,
Matth.
1.
He
shall
saue
the
people
from
their
sinnes
.
But
this
is
inconuenient
,
that
Christ
should
not
be
the
Sauior
of
all
men
,
as
wee
reale
in
the
first
to
Timothie
,
the
fourth
:
Therefore
it
resteth
,
that
the
sanctification
of
the
blessed
virgine
was
after
shee
receiued
soule
or
life
.
Here
then
it
is
apparant
,
that
this
their
Angelicall
Doctor
held
the
virgine
Marie
to
be
obnoxious
to
originall
sinne
,
because
the
sanctification
he
speakes
of
(
as
himselfe
sayth
)
is
a
cleansing
from
originall
sinne
;
as
also
for
that
he
sheweth
,
that
it
would
haue
beene
inconuenient
for
her
not
to
haue
incurred
the
blot
of
originall
sinne
,
because
then
shee
should
not
haue
stood
in
neede
of
redemption
.
So
that
I
thinke
it
is
hereby
plaine
by
the
Scriptures
,
according
to
Thomas
Aquinas
vnderstanding
,
that
the
virgine
Marie
was
conceiued
in
originall
sinne
:
and
therefore
this
doctrine
is
a
point
of
faith
.
3.
Hence
I
obserue
farther
,
The
disagreement
in
the
Church
of
Rome
about
the
virgine
Maries
conception
.
Ban.
part.
1.
pag.
75.
De
consecratione
d.
4.
firmissime
.
nu.
12.
pag.
101.
vpon
more
serious
consideration
of
the
doctrine
,
holding
the
contrarie
,
how
much
the
late
Diuines
of
the
Romish
Church
,
especially
the
Iesuites
,
doe
swarue
from
former
Diuines
,
who
taught
the
virgine
Marie
to
be
conceiued
in
originall
sinne
.
Bannes
acknowledgeth
,
that
all
the
Fathers
with
one
consent
held
the
virgine
Marie
to
be
conceiued
in
originall
sinne
.
And
Turrecremata
sayes
,
That
almost
all
the
Schoolemen
held
the
virgine
Marie
had
originall
sinne
;
yea
,
that
is
the
common
opinion
among
the
famousest
of
them
,
and
he
hath
colleced
an
hundred
of
that
minde
.
I
obserue
a
notable
contradiction
amongst
some
Romane
Writers
in
this
point
.
Cardinal
Bellarmine
indeede
commeth
neere
the
truth
,
when
he
sayth
,
To
affirme
that
the
blessed
virgine
was
conceiued
in
originall
sinne
,
Bellar.
de
stat.
peccat
.
l.
4.
c.
15.
is
not
against
faith
.
He
had
said
well
if
he
had
said
,
it
is
de
side
,
it
is
a
matter
of
faith
:
for
is
not
that
a
matter
of
faith
which
is
plaine
by
the
expresse
word
of
God
,
as
I
haue
shewed
?
Yet
others
say
shee
had
no
originall
sinne
,
Almain
.
potest
.
eccles.
c.
16.
Clicto
.
super
Damas
.
l.
3.
c.
2.
Frac.
Titl
.
Io.
2.
and
that
it
is
a
point
of
our
faith
so
to
beleeue
,
and
that
it
is
impietie
to
thinke
otherwise
.
Now
if
they
say
true
,
then
doe
they
make
the
Cardinall
an
Heretike
,
when
in
the
second
conclusion
hee
affirmeth
,
That
the
blessed
Virgine
is
piously
thought
to
haue
beene
conceiued
without
originall
sinne
by
the
singular
priuiledge
of
God
.
Is
that
thing
to
be
but
piously
beleeued
,
which
is
a
point
of
our
faith
,
as
the
former
said
?
Or
is
not
that
thing
against
faith
which
is
contrarie
to
that
proposition
,
which
they
say
is
a
point
of
faith
,
and
that
it
is
impietie
to
thinke
otherwise
?
But
in
verie
truth
,
omitting
the
contradictions
of
their
writings
about
this
doctrine
,
if
we
looke
but
into
the
institution
of
the
Feast
of
the
Virines
conception
,
which
they
keepe
euerie
yeare
,
we
shall
finde
it
verie
nouell
,
in
respect
of
antiquitie
,
and
such
occasions
thereof
,
as
are
vnfit
to
ground
their
doctrine
vpon
,
contrarie
to
all
antiquitie
.
4.
To.
1.
c.
4.
tit.
1.
p.
6.
Anthonie
d'Aneroult
in
his
Historicall
Catechisme
sheweth
,
how
the
Feast
of
the
Conception
of
the
Virgine
Marie
was
instituted
,
which
he
recounteth
in
this
manner
:
William
the
Duke
of
Normandie
,
An
apparition
whereupon
this
doctrine
was
grounded
,
and
the
Feast
of
her
Conception
first
instituted
.
a
man
fearing
God
,
after
he
had
conquered
England
,
and
reformed
the
Church
in
the
same
Kingdome
,
was
aduertised
,
that
the
Dacians
made
preparations
for
the
warres
against
him
:
Whereupon
he
sent
the
Abbot
Hersinus
vnto
them
,
to
know
the
truth
of
their
designements
.
The
Abbot
then
being
vpon
his
returne
at
sea
,
was
surprised
with
such
a
tempestuous
storme
,
that
he
and
all
his
people
were
in
danger
of
their
liues
,
if
they
had
not
sought
for
succour
of
the
virgine
Marie
:
for
as
they
inuoked
her
with
all
the
deuotion
they
could
,
behold
there
came
from
Heauen
a
venerable
Personage
,
apparrelled
like
a
Bishop
;
who
after
he
had
saluted
the
Abbot
,
said
vnto
him
,
Will
you
be
deliuered
from
this
danger
?
he
answered
,
that
he
desired
nothing
more
.
Know
you
then
(
said
the
Personage
)
that
I
am
sent
from
the
virgine
Marie
to
aduertise
you
,
that
you
shall
be
deliuered
from
all
danger
,
if
you
will
obey
me
.
Commaund
(
said
the
Abbot
)
all
that
you
please
,
and
you
shall
be
willingly
obeyed
.
Hereafter
then
(
said
he
)
you
shall
keepe
a
solemne
Feast
of
the
Conception
of
the
virgine
Marie
,
and
in
preaching
you
shall
declare
that
it
is
to
be
kept
.
The
abbot
asking
vpon
what
day
it
should
bee
kept
,
and
what
Seruice
the
Church
should
say
thereon
,
he
answered
,
it
should
be
kept
the
eight
of
December
,
and
for
the
Seruice
they
should
take
that
of
the
Natiuitie
,
putting
the
word
Conception
in
lieu
of
Natiuitie
.
Anno
1060.
Then
the
Personage
vanished
away
,
the
storme
ceased
,
and
the
Abbot
escaped
with
all
his
companie
,
and
afterward
performed
his
promise
.
Is
not
this
a
strong
foundation
to
build
an
article
of
Faith
vpon
?
Let
the
circumstances
be
considered
;
as
that
the
Bishop
that
appeared
comming
from
the
virgine
Marie
,
vsed
such
great
familiaritie
with
the
Abbot
,
as
to
salute
him
;
that
he
appeared
in
a
storme
,
when
wicked
spirits
are
busiest
;
that
he
willed
him
to
keepe
a
Feast
of
that
act
concerning
the
blessed
Virgine
,
which
cannot
be
freed
from
sinne
;
and
iudge
whether
it
be
not
time
to
flye
to
the
Scriptures
reuealed
from
God
,
when
such
visions
must
serue
(
as
it
is
probably
deuised
by
the
diuell
,
to
delude
men
withall
)
for
the
establishment
of
a
new
article
of
faith
,
as
diuers
of
the
Romane
Church
hold
this
to
be
.
It
may
be
this
vision
might
be
such
a
one
,
as
I
haue
sometimes
heard
of
the
like
nature
,
by
a
certaine
Gentleman
,
as
acquaintance
of
mine
;
who
told
mee
,
that
one
appeared
vnto
him
in
the
forme
of
a
Bishop
,
telling
him
he
must
be
a
Romane
Catholike
,
if
he
would
be
saued
,
and
that
he
should
trauell
ouer
the
seas
,
escape
many
dangers
,
acquainting
him
with
future
euents
,
concerning
the
Earle
of
Essex
and
himselfe
,
which
he
would
not
speake
of
.
Which
vision
some
of
his
kindred
gaue
credit
vnto
,
and
furthered
him
in
his
iourney
.
And
I
haue
heard
since
,
when
his
money
was
spent
beyond
the
seas
,
he
returned
home
againe
,
and
finding
himselfe
deluded
by
his
vision
,
embraced
againe
his
former
religion
,
and
continueth
in
it
to
this
day
.
Some
Romanists
haue
thought
that
this
vision
was
but
an
inuention
,
that
thereby
hee
might
finde
a
few
golden
peeces
out
of
his
friends
,
the
better
to
maintaine
his
trauailes
.
The
truth
of
his
vision
I
leaue
to
his
owne
conscience
;
but
this
I
may
truely
say
,
there
is
a
great
resemblance
betwixt
his
and
the
Abbots
:
and
therefore
,
in
my
iudgement
,
if
the
Diuell
played
the
Bishop
in
the
one
,
he
might
as
well
doe
it
in
the
other
.
5.
Another
apparition
to
the
same
effect
.
Ibidem
,
part
.
7.
Dionys.
Cor.
ser.
2.
Conc.
Be.
Mariae
.
Polbert
.
ibid.
I
haue
noted
another
apparition
recorded
by
diuers
Writers
of
the
Church
of
Rome
,
tending
to
the
same
purpose
,
viz
to
make
good
the
doctrine
of
the
Virgine
Maries
conception
,
without
originall
sinne
.
In
the
time
of
Charles
,
King
of
Fraunce
,
a
certaine
young
man
,
nephew
to
the
King
of
Hungarie
,
loued
so
much
the
Virgine
Marie
,
and
was
so
addicted
to
her
seruice
,
that
daily
before
he
eate
any
thing
,
he
sayed
her
Houres
:
who
falling
vpon
a
time
into
a
great
infirmitie
and
sicknesse
,
vowed
his
chastitie
vnto
her
,
if
she
would
helpe
to
saue
his
life
.
Forthwith
the
chamber
was
replenished
with
a
great
light
,
and
he
was
restored
to
his
health
.
Soone
after
his
vncle
died
without
issue
,
which
made
the
Lords
of
the
Countrey
to
persuade
him
to
enter
into
the
estate
of
Marriage
,
to
the
end
the
Kingdome
may
not
be
without
heires
,
offering
him
a
faire
Ladie
,
which
he
married
.
But
after
he
had
receiued
the
blessing
,
he
remembred
,
that
he
had
not
yet
that
day
read
our
Ladies
office
,
he
retyred
himselfe
to
say
them
the
more
deuoutly
,
sending
the
Ladie
Bride
,
with
the
rest
of
the
companie
,
home
to
his
house
;
and
when
he
said
that
Anthieme
,
Pulchra
es
&
decora
filia
Hierusalem
;
that
is
to
say
,
Thou
art
faire
and
gracious
,
O
daughter
of
Ierusalem
;
suddainely
the
virgine
Marie
appeared
vnto
him
,
with
two
Angels
attending
her
,
and
said
vnto
him
;
If
I
am
faire
,
honest
,
and
gracious
,
as
thou
sayest
,
wherefore
doest
thou
forsake
mee
for
another
?
am
not
I
more
beautifull
than
she
?
O
Ladie
(
said
he
)
your
beautie
surpasseth
all
the
beautie
of
the
world
,
thou
art
exalted
aboue
the
Angels
:
what
is
your
pleasure
that
I
should
doe
?
If
you
leaue
(
said
she
)
your
carnall
espouse
for
the
loue
of
me
,
you
shall
haue
me
for
wife
in
Heauen
,
and
if
you
will
keepe
a
yearely
solemne
Feast
euerie
yeare
vpon
the
eight
day
of
December
,
of
my
conception
,
teaching
others
to
keepe
it
,
you
shall
be
crowned
with
me
in
the
Kingdome
of
my
Sonne
.
When
she
had
spoken
these
wordes
,
shee
vanished
out
of
sight
;
and
the
young
man
transpoeted
himselfe
out
of
the
Citie
and
Kingdome
into
a
Wildernesse
,
where
his
comportement
was
so
holy
,
that
since
he
was
made
Patriarch
of
Aquil●ia
,
where
hee
preached
and
instituted
the
said
Feast
.
Collections
vpon
this
storie
.
Iudge
now
(
gentle
Reader
)
whether
this
be
an
apparition
likely
to
come
from
Heauen
,
when
that
which
is
commaunded
here
,
is
so
expressely
against
the
word
of
God
,
inuiting
from
that
state
of
marriage
which
the
Apostle
calleth
honourable
,
vnto
the
seruice
of
that
fained
,
and
deuised
priuiledge
of
the
Virgin
Maries
Conception
without
originall
sinne
,
which
I
haue
already
shewed
to
be
expresly
repugnant
to
the
word
of
God
,
and
therefore
diametrally
against
faith
.
Besides
,
the
institution
it selfe
is
so
late
,
that
it
appeareth
to
bee
cockle
sowed
by
the
enuious
man
the
Deuill
,
not
by
Christ
or
his
Apostles
,
and
therefore
not
to
be
receiued
by
those
who
know
Antiquitie
to
bee
the
infallible
marke
of
truth
.
The
due
obseruation
of
all
which
premises
considered
in
this
Chapter
,
was
as
forcible
an
inducement
to
leade
my
feete
out
of
the
dangerous
waies
of
Romish
nouelties
,
as
any
other
;
therefore
(
curteous
Reader
)
let
me
intreate
thee
with
me
to
call
the
Virgin
Marie
most
blessed
amongst
women
,
as
truly
shee
was
vpon
earth
,
and
is
so
also
in
heauen
in
the
glorie
of
her
soule
,
but
thinke
her
not
yet
so
blessed
,
as
in
this
point
of
her
Conception
to
paralell
her
with
Christ
,
and
to
attribute
more
vnto
her
then
will
stand
with
the
nature
of
a
pure
Creature
,
and
derogate
from
her
that
most
blessed
benefit
of
her
Redemption
by
Christ
.
And
further
consider
,
that
if
the
approbation
but
of
one
heresie
argueth
infidelitie
,
and
sheweth
no
true
faith
in
other
points
,
as
the
Church
of
Rome
teacheth
;
then
are
they
,
who
are
led
with
this
errour
,
no
true
beleeuers
at
all
.
CHAP.
XVIII
.
Containing
an
obseruation
of
the
honourable
state
of
Marriage
prehibited
by
the
Church
of
Rome
to
Priests
,
who
by
Gods
Law
may
lawfully
liue
in
it
:
and
allowed
to
those
who
by
Gods
Law
can
not
liue
together
without
Incest
.
AMongst
all
the
fearefull
dangers
where-with
the
life
of
man
is
enuironed
,
How
miserably
the
Church
of
Rome
is
illuded
by
Satans
wily
suggestions
.
by
reason
of
the
continuall
outward
assaults
,
and
hidden
ambushes
of
our
three
Enemies
,
the
World
,
the
Flesh
,
and
the
Deuill
:
It
is
certaine
that
none
of
them
can
be
more
difficultly
auoided
,
or
hardly
resisted
,
than
those
of
the
Deuill
,
who
being
least
apparent
,
with
greater
subtletie
can
deuise
his
plots
,
and
slily
conuay
them
with
faire
outward
pretences
vnto
their
designed
ends
,
than
the
other
two
can
,
who
by
their
outward
appearances
and
shewes
,
either
of
Beautie
,
Riches
,
Pompe
,
or
sensuall
Preasures
,
may
bee
discouered
,
and
with
the
more
facilitie
preuented
,
or
foiled
.
The
reason
hereof
is
,
because
the
Deuill
hath
a
knowledge
surpassing
mans
knowledge
,
and
hath
power
so
great
that
there
is
none
vpon
earth
may
bee
compared
vnto
it
;
by
the
first
be
knoweth
how
to
deceiue
man
;
by
the
second
hee
is
most
able
to
performe
the
intentions
of
his
deceiptfull
nature
.
Hence
hee
appeared
to
Eue
in
Paradise
in
the
disguised
shape
of
a
serpent
by
GODS
permission
,
that
thereby
were
may
learne
how
much
his
craft
is
to
bee
feared
:
The
Seraphicall
Doctor
of
the
Church
of
Rome
noting
as
much
,
Bonauen
.
in
breuiloquio
,
part.
3.
cap.
3.
when
hee
said
.
It
was
the
prouidence
of
God
that
the
Deuill
in
tempting
should
assume
the
forme
of
a
Serpent
,
that
his
craft
might
not
only
bee
discou●red
,
but
also
that
by
that
likenesse
the
wilinesse
of
the
Deuill
〈◊〉
tempting
might
bee
knowne
to
all
the
children
of
Adam
.
Hence
also
bee
appeared
to
our
mercifull
Redeemer
in
the
Wildernesse
,
as
Saint
Augustine
,
and
others
thinke
,
vnder
the
shape
of
a
R●igious
man
,
that
hee
might
the
more
craftily
tempt
him
,
saying
:
Si
filius
Deies
die
vt
la
pides
isti
panes
fiant
;
If
thou
art
the
Sonne
of
God
say
that
those
stones
bee
made
bread
:
Where
,
saith
Vega
,
Didacus
de
la
Vega
.
tom.
1.
Dom.
in
Quadrag
.
Iob
41.
You
may
see
how
the
Deuill
vnder
the
shew
of
pietie
,
hideth
his
malice
.
Therefore
well
said
Iob
of
the
Deuill
:
Quis
reuelabit
faciem
indumenti
eius
?
Who
shall
reueale
the
face
of
his
garment
?
as
if
hee
should
say
;
it
is
a
difficult
thing
to
reueale
the
Deuills
countenance
;
for
hee
often
changeth
his
countenance
to
deceiue
men
,
and
being
full
of
fraude
and
malice
hee
vseth
often
to
change
his
countenance
,
and
vnder
the
colour
of
some
pietie
and
vertue
to
hide
himselfe
.
Which
craftie
imposture
of
the
Deuill
is
not
more
liuely
in
any
one
thing
to
bee
discouered
than
by
his
suggestions
to
the
Church
of
Rome
,
which
vnder
the
colour
of
chastitie
,
and
for
greater
perfection
,
hee
hath
guilefully
induced
to
make
a
prohibition
of
Priests
marriages
,
which
the
law
of
GOD
doth
not
forbidde
,
thereby
giuing
occasion
of
farre
greater
abuses
against
chastitie
,
than
otherwise
could
haue
happened
,
to
the
dishonour
of
God
,
to
the
scandall
of
the
Church
,
and
to
the
ruine
of
infinite
soules
,
who
being
debarred
of
the
lawfull
and
honourable
remedie
of
marriage
,
appointed
and
approued
by
God
himselfe
,
through
the
weakenesse
of
humane
nature
fall
into
such
abhominable
impurities
,
as
are
not
to
be
named
.
Neither
only
hath
the
Deuill
cunningly
vnder
this
pretence
deceiued
the
Church
of
Rome
like
a
slie
Serpent
,
but
also
by
too
high
a
conceipt
and
estimation
of
her selfe
an
other
way
,
euer
praising
her
authoritie
and
preheminence
of
Ecclesiasticall
iurisdiction
,
by
a
sinister
interpretation
whereof
shee
soareth
so
high
aboue
her selfe
in
equalitie
with
God
,
that
hee
hath
enduced
her
out
of
her
pretended
fullnesse
of
authoritie
and
power
,
to
dispence
with
Marriage
in
those
degrees
of
affinitie
,
as
GOD
himselfe
hath
prohibited
.
The
doctrine
of
both
which
points
are
so
repugnant
to
the
holy
Scriptures
,
and
so
crossing
th●
practise
of
the
first
ages
of
the
Church
,
as
nothing
can
be
more
.
2.
The
prohibition
of
Priests
marriages
is
not
agreeable
to
the
holy
Scriptures
.
Genes.
2.
vers.
18.
For
first
,
the
prohibition
of
Priests
marriage
,
can
no
way
stand
with
Gods
truth
,
reuealed
in
the
holy
Scriptures
.
For
first
,
it
is
apparent
that
marriage
is
an
institution
and
ordination
of
God
himselfe
,
instituted
before
the
fall
of
man
,
as
appeareth
in
Genesis
,
where
it
is
written
:
It
is
not
good
for
man
to
be
alone
,
let
vs
make
a
helpe
like
vnto
himselfe
.
Which
place
of
Scripture
Cardinall
Bellarmine
most
impetitinently
wresteth
in
citing
it
,
De
Matri
.
Sacram
.
lib.
3.
c.
2.
to
proue
marriage
to
bee
a
Sacrament
of
the
new
Law
,
instituted
by
God
for
that
purpose
.
If
this
place
proue
it
to
bee
a
sacrament
,
it
will
follow
that
it
was
also
a
Sacrament
in
the
old
Law
,
which
were
inconuenient
,
and
against
the
whole
current
of
Romish
Doctors
.
Thomas
Aquinas
teaching
out
of
Saint
Augustine
;
That
the
Sacraments
of
the
old
Law
are
taken
away
,
S.
Thom.
3.
part
.
q.
61.
art.
4.
sed
contra
.
August
.
contra
Faustum
.
lib.
19.
cap.
13.
tom
.
6.
Thom.
in
corp.
vbi
supra
.
because
they
are
fulfilled
:
and
others
are
instituted
,
in
power
greater
,
better
for
profit
,
more
easie
to
performe
,
fewer
in
number
.
And
further
Aquinas
himselfe
teacheth
:
It
is
behouefull
there
should
bee
other
Sacraments
in
the
new
Law
,
wherewith
the
thinges
should
bee
signified
that
went
before
of
Christ
,
besides
the
Sacraments
of
the
old
Law
,
by
where
future
thinges
were
foretold
.
Bellarmine
to
proue
his
purpose
should
shew
where
in
the
new
Law
it
is
instituted
as
a
Sacrament
:
for
as
Thomas
Aquinas
saith
,
marriage
,
as
it
is
ordained
for
the
procreation
of
children
,
3.
p.
q.
42.
art.
2.
in
corp.
which
was
necessarie
before
sinne
,
was
instituted
before
sinne
:
but
as
it
affordeth
a
remedie
against
the
wound
of
sinne
;
it
was
instituted
after
sinne
in
the
time
of
the
Law
of
nature
;
but
as
it
representeth
a
mysterie
of
the
coniunction
of
Christ
and
the
Church
,
it
hath
had
an
institution
in
the
new
Law
,
and
according
to
that
institution
,
it
is
a
Sacrament
of
the
new
Lawe
.
By
which
Doctrine
of
Thomas
Aquinas
,
first
saying
that
it
hath
had
an
institution
in
the
newe
Lawe
,
it
is
cleare
to
be
very
absurdly
cited
by
Bellarmine
for
the
institution
of
marriage
before
,
to
prooue
it
to
be
a
Sacrament
:
and
secondly
,
that
this
Doctor
himselfe
committeth
a
great
ouetsight
in
affirming
it
to
haue
had
an
institution
in
the
new
Law
,
whereby
it
is
a
Sacrament
;
since
neither
hee
nor
any
other
can
shew
any
such
institution
.
But
it
followeth
by
him
notwithstanding
,
that
as
I
my selfe
haue
cited
the
afore
said
place
of
Genesis
,
it
well
prooueth
the
state
of
marriage
to
haue
beene
ordayned
by
GOD
.
For
which
(
as
the
Scripture
saith
)
a
man
shall
forsake
his
father
and
mother
,
Verse
29
and
hee
shall
cleaue
vnto
his
wife
,
and
they
shall
bee
two
in
one
flesh
.
3
Which
first
institution
was
renued
by
Christ
,
when
he
said
,
Haue
yee
not
read
,
Diuers
reasons
grounded
vppon
the
Scriptures
for
the
approbation
of
priests
marriages
.
Matth
19.
Hebr.
13.14
.
that
hee
which
did
make
from
the
beginning
,
made
them
male
and
female
,
and
hee
said
,
for
this
cause
man
shall
leaue
father
and
mother
and
shall
cleaue
to
his
wife
,
and
they
two
shall
be
in
one
flesh
.
That
therefore
which
God
hath
ioyned
together
,
let
no
man
separate
.
And
the
same
Institution
is
Declared
to
be
honourable
among
all
men
,
and
their
bodies
vndefiled
:
if
therefore
among
all
men
,
then
also
among
Priests
;
if
it
were
honourable
for
respect
of
the
Author
that
ordained
it
,
which
was
GOD
himselfe
,
why
shall
it
not
also
bee
honourable
for
his
Priests
?
If
it
were
honorable
in
the
time
of
innocencie
before
it
was
decayed
,
why
should
it
not
be
honorable
in
the
time
of
grace
,
wherein
man
is
repaired
,
as
wel
for
Priests
as
others
;
if
it
were
honourable
because
it
was
ordained
in
Paradise
,
the
happiest
place
of
the
world
,
why
shall
it
not
also
be
honourable
in
the
Church
of
Christ
amongest
Church-men
,
who
honour
God
in
the
happiest
places
,
that
is
,
in
the
Churches
ordayned
to
Gods
honour
?
besides
,
since
God
the
Sonne
honoured
the
state
of
mariage
with
his
presence
at
Canaan
of
Galilee
,
where
hee
wrought
the
first
miracle
that
euer
he
did
,
turning
water
into
wine
,
with
his
praiers
,
comparing
the
kingdome
of
God
to
a
wedding
;
and
holinesse
to
a
wedding
garment
.
;
why
should
wee
thinke
that
Christ
will
not
be
well
pleased
that
his
Priests
should
honor
that
state
with
their
owne
persons
:
is
not
increase
&
multiplication
of
children
,
which
is
one
principall
end
of
marriage
,
as
honorable
a
blessing
in
Priests
as
in
others
?
or
,
is
not
the
inconuenience
of
solitarinesse
signified
in
these
words
,
It
is
not
good
for
man
to
bee
alone
:
that
is
,
without
a
helpe
and
comfort
,
which
is
an
other
end
of
marriage
,
as
fit
for
Priests
,
as
for
Lay
people●
or
,
is
it
not
as
fit
that
Priests
should
haue
a
remedy
for
fornication
,
aswel
as
other
men
?
taketh
their
preshood
from
them
the
nature
of
men
?
or
can
their
dignities
in
the
Church
of
God
giue
them
leaue
to
liue
lasciuiously
in
a
single
life
?
are
all
Priests
assured
,
that
during
their
liues
,
they
shall
alwayes
enioy
the
gift
of
continencie
?
or
is
it
absolutely
in
mans
power
,
to
haue
it
,
or
not
to
haue
it
?
why
then
doth
S.
Paul
say
,
Quipotest
capere
capiat
:
he
that
can
take
it
let
him
take
it
;
no
no
,
they
haue
as
much
neede
of
such
a
helpe
as
any
other
.
How
comes
it
that
many
,
yea
most
of
the
Clergy
in
the
country
of
Liege
,
and
diuers
other
places
keep
concubines
?
what
is
the
cause
that
most
of
the
Priests
of
Brittaine
,
haue
also
their
bedfellows
liuing
in
the
house
with
them
in
the
state
of
whoredome
,
but
their
want
of
mariage
?
whence
so
many
de●●ourings
of
virgins
,
so
many
fornications
,
so
many
adulteries
,
so
many
bestialities
recorded
by
diuers
authors
among
Clergy
men
in
the
church
of
Rome
but
the
want
of
this
remedie
instituted
by
God
,
practised
in
the
old
Lawe
by
the
holiest
,
as
Henoch
,
Noah
,
Abraham
,
Dauid
,
Ezechiel
,
Aaron
,
and
other
high
Priests
,
approoued
by
Christ
,
called
honourable
by
S.
Paul
amongest
all
men
?
What
,
is
not
the
doctrine
of
S.
Paul
to
be
approoued
,
who
alloweth
the
marriage
and
the
bed
vndefiled
to
all
men
,
excluding
none
when
he
saith
:
1.
Cor.
7.2
.
Because
of
fornication
let
euerie
man
haue
his
owne
wife
?
Here
we
see
marriage
is
prescribed
a
remedy
for
euerie
man
.
4
And
if
wee
looke
into
the
practise
of
the
Primitiue
Church
,
The
new
Testament
maketh
for
the
marriage
of
Priests
.
we
shall
find
the
same
remedy
to
haue
beene
vsed
without
checke
or
controule
.
May
we
thinke
that
S.
Paul
excluded
Priests
when
hee
said
;
1.
Cor.
9.
It
is
better
to
marry
than
to
burne
.
Doth
his
Doctrine
debarre
Priests
of
marriage
when
hee
saieth
;
If
thou
takest
a
wife
,
thou
sinnest
not
.
1.
Cor.
28.
Doth
not
Saint
Paul
sharpely
reprooue
them
that
shall
forbid
marriages
when
hee
saieth
;
In
the
latter
dayes
some
shall
depart
from
the
faith
,
and
shall
giue
heede
vnto
spirites
of
errour
,
Note
this
.
and
doctrines
of
diuells
,
which
speake
lies
through
hypocrisie
,
and
haue
their
consciences
burned
with
a
hot
yron
,
forbidding
to
marrie
?
1.
Tim.
4.1.2
,
3.
By
diuers
of
my
former
Chapters
I
haue
shewed
the
Church
of
Rome
to
haue
departed
from
her
former
faith
;
now
it
is
apparent
they
teach
doctrine
of
diuells
,
because
they
forbid
Priests
to
marrie
,
and
teach
the
Doctrine
to
bee
good
.
Is
it
to
bee
thought
that
Saint
Paul
did
not
allow
Priests
to
marrie
,
when
hee
said
,
A
Bishoppe
must
be
vnreprooueable
,
the
husband
of
one
wife
,
hauing
children
vnder
obedience
with
all
honest
1.
Timoth
,
3.2.4
.
And
when
hee
said
;
Let
Deacons
be
the
husbands
of
one
wife
,
and
such
as
can
rule
their
children
well
,
and
their
owne
housholde
1.
Timothy
3.12
.
Can
it
bee
said
that
Saint
Paul
doeth
not
approoue
marriage
in
Priests
and
Deacons
,
when
he
alloweth
them
one
wife
,
children
,
and
housholde
to
haue
care
of
?
What
may
bee
probably
inferred
vpon
the
wordes
of
Saint
Paul
to
the
Philippians
the
last
chapter
,
translated
by
the
Rhemists
thus
;
I
beseech
thee
my
sincere
companion
.
By
occasion
of
which
words
Cardinall
Bellarmine
saith
,
that
it
is
more
probable
Saint
Paul
had
no
wife
,
Clem.
Alexand.
3
stromat
.
Ignatius
epist.
ad
Philadelph
.
against
Clemens
Alexandrinus
,
and
Ignatius
in
some
Editions
,
who
holde
he
had
a
wife
;
which
standeth
well
with
the
translation
of
the
Church
of
England
saying
;
My
faithfull
yoake
fellow
;
I
will
not
stand
much
vpon
this
place
,
leauing
the
probabilitie
thereof
to
the
Reader
.
But
sure
I
am
that
Saint
Peter
had
a
wife
;
for
Saint
Matthew
saith
,
Matth.
8.14
.
That
our
Sauiour
entred
into
Saint
Peters
house
and
sawe
his
wifes
mother
.
I
trow
this
is
plaine
enough
that
he
had
a
wife
.
It
is
left
also
recorded
,
That
Philip
the
Euangelist
which
was
one
of
the
s●auen
Deacons
,
had
foure
daughters
virgins
which
did
prophesie
.
Acts
21.8
,
9.
Ignatius
the
disciple
of
Saint
Iohn
Euangelist
writing
to
the
Philadelphians
,
Ignat.
ad
Philadelph
.
maketh
report
,
That
Peter
,
Paul
,
and
other
Apostles
were
married
.
Clemens
Alexandrinus
writing
against
those
that
reprooued
marriage
,
Ecclesiast.
hist.
libr.
3
cap.
3●
.
amongst
other
things
speaketh
thus
;
What
doe
they
reprooue
the
Apostles
?
Peter
and
Philip
had
wiues
,
and
they
gaue
also
their
daughters
in
marriage
to
men
.
Neyther
doth
Saint
Paul
the
Apostle
thinke
much
,
in
one
of
his
Epistles
to
make
mention
,
or
to
giue
salutation
to
his
consort
(
Philippians
4.
)
whome
hee
therefore
denieth
himselfe
to
carrie
about
,
that
hee
may
bee
the
more
ready
to
preach
the
Gospel
,
(
1.
epistle
of
Saint
Paul
to
the
Corinthians
.
)
And
againe
in
the
eight
Booke
of
his
worke
he
saith
;
They
say
that
Saint
Peter
,
when
hee
sawe
his
wife
led
vnto
martirdome
,
he
reioyced
in
the
grace
of
Election
,
and
at
her
returne
vnto
her
owne
house
,
and
cryed
out
vnto
her
,
when
shee
was
ledde
,
and
calling
her
by
her
name
,
said
;
O
wife
,
remember
the
Lord
.
Such
were
the
marriages
of
Saintes
,
so
perfect
was
the
affection
of
the
Blessed
.
Thus
hee
who
liued
about
the
yeare
of
our
Lord
God
,
one
hundred
ninetie
and
seauen
,
in
the
time
of
Commodus
the
Emperour
.
By
which
Doctrines
and
Examples
in
the
Apostles
times
it
is
very
euident
,
that
Priests
and
Bishops
had
wiues
.
5
In
the
Canons
of
the
Apostles
it
is
decreed
thus
;
A
Bishop
or
Priest
shall
not
,
The
marriage
of
Priests
proued
by
ancient
Councels
Dist
28.
canon
.
Si
quis
.
vnder
the
colour
of
Religion
,
cast
away
his
owne
wife
:
But
if
he
doe
reiect
her
,
hee
shall
bee
excommunicated
;
but
if
hee
shall
perseuere
,
hee
shall
bee
depriued
.
Which
Canon
is
related
in
an
other
place
.
The
most
renowned
generall
Councell
also
held
at
Nice
,
in
the
time
of
Constantine
the
Emperour
,
about
the
yeare
of
our
Lord
GOD
three
hundred
and
thirtie
,
where
were
likewise
assembled
three
hundred
and
eighteene
,
whereof
also
mention
is
made
in
the
Tripartite
Historie
and
elsewhere
.
In
the
which
Caution
was
made
with
full
consent
of
all
the
Fathers
,
Not
to
prohibite
Subdeacons
,
Deacons
,
Lib.
2.
cap.
14.
&
dist.
31.
can
.
Ny●en
.
Sya●d
.
Priestes
or
Bishoppes
from
sleeping
with
their
wiues
;
lest
by
that
meanes
a
yoake
should
bee
imposed
vppon
them
,
which
might
bee
a
cause
of
fornication
.
In
which
bufinesse
Paphnutius
,
who
being
himselfe
single
,
and
most
famous
for
leading
holinesse
of
life
,
and
power
of
doing
myracles
,
laboured
and
obtained
verie
much
.
Againe
,
as
in
succeeding
Ages
some
at
Rome
would
haue
induced
Priestes
and
Deacons
vnto
single
life
,
or
to
abstinence
from
their
wiues
,
and
went
about
to
make
Lawes
to
this
purpose
,
so
in
the
yeare
of
our
Lord
God
,
sixe
hundred
seauentie
and
seauen
,
the
sixth
generall
Councell
was
gathered
at
Constantinople
,
in
the
time
of
Constantine
the
fourth
,
whereat
there
were
present
two
hundred
foure
score
and
nine
Bishoppes
,
for
which
cause
some
will
haue
it
of
the
same
authoritie
with
the
Euangelicall
Bookes
;
in
which
Councell
some
things
concerning
the
marriage
of
Priestes
were
decreed
,
making
mention
of
them
who
at
Rome
laboured
much
in
that
matter
:
the
words
of
the
Councell
are
recorded
in
the
corpes
of
the
Connon
Lawe
in
these
verie
wordes
:
Dist.
31.
can
.
quoniam
in
Romam
.
For
as
much
as
wee
vnderstand
it
to
be
deliuered
in
the
order
of
the
Romane
Canon
,
that
those
who
are
ordained
Deacons
or
Priests
,
shall
not
accompanie
with
their
wiues
;
we
following
the
ancient
Canon
of
Apostolicall
diligence
,
and
the
constitutions
of
holy
men
,
will
indeed
haue
legall
mariages
to
be
of
force
,
in
no
case
dissoluing
their
marriages
which
their
wiues
,
nor
depriuing
them
of
familiaritie
together
in
fit
season
.
Whosoeuer
therefore
shall
bee
found
worthie
to
be
ordained
Deacon
,
or
Subdeacon
,
or
Priest
,
such
shall
in
no
case
be
prohibited
from
ascending
to
such
degree
,
for
cohabitation
with
his
wife
,
neither
likewise
shall
they
be
constrained
at
the
time
of
their
ordination
to
professe
chastitie
.
And
forthwith
sentence
is
pronounced
against
those
that
shall
presume
against
this
in
these
words
.
If
therefore
any
shall
presume
against
the
Apostles
Canons
,
to
depriue
any
Priests
or
Deacons
from
the
company
and
communion
of
their
legall
wife
,
let
him
be
deposed
;
likewise
the
Priest
or
Deacon
who
for
religions
sake
shall
expell
his
wife
,
let
him
be
excommunicated
:
and
if
he
shall
persist
in
this
,
let
him
be
deposed
.
The
same
sixt
Sinode
decreed
as
appeareth
in
the
Canon
law
;
That
the
Priest
who
liueth
not
in
lawfull
marriage
,
Dist.
28
Canon
.
Presbiterum
.
should
abstaine
from
his
office
.
Now
when
I
obserued
thus
in
the
Canon
of
the
generall
Councel
,
mention
to
be
made
of
the
Canon
of
the
Apostles
,
which
I
haue
before
rehearsed
,
and
also
the
constitution
of
the
Nicene
Councell
;
and
with
the
generall
consent
of
the
Councell
of
Constantinople
,
those
to
be
condemned
,
excommunicated
and
deposed
,
that
would
defend
the
Romane
Canon
,
or
compell
any
to
keepe
it
;
I
could
no
way
satisfie
my selfe
how
the
mariage
of
Priests
prohibited
now
in
the
present
Church
of
Rome
is
not
flat
against
these
ancient
generall
Councels
;
If
Bellarmines
assertion
be
true
,
That
a
Councell
is
an
assemblie
of
true
Iudges
,
De
Concil.
lib.
1.
cap.
18.
lib
2.
de
Concil.
authorit.
cap.
1.
whose
decrees
are
necessarily
to
be
followed
:
As
also
againe
,
if
it
be
true
;
That
by
the
Catholike
faith
wee
are
to
hold
,
that
generall
Councels
confirmed
by
the
high
Bishop
,
cannot
erre
neither
in
faith
nor
manners
:
As
Bellarmine
in
another
place
affirmeth
;
what
excuse
can
the
Church
of
Rome
pretend
to
free
her selfe
from
disobedience
to
the
aforesaid
Councels
,
and
dischrge
her selfe
from
heresie
in
not
beleeuing
what
the
Councels
,
confirmed
by
a
high
Bishop
,
and
by
the
Christian
world
acknowledged
.
The
cited
ancient
Councels
alloweth
Priests
marriages
;
the
late
Councell
disalloweth
them
;
therefore
the
best
conclusion
that
any
man
of
iudgement
can
make
hereupon
,
is
that
the
former
are
to
be
embraced
,
and
the
latter
to
be
reiected
.
6
I
cannot
but
wonder
to
see
how
the
Church
of
Rome
swarueth
from
the
marke
of
antiquitie
in
prohibiting
or
making
a
law
to
restraine
Priests
from
the
lawfull
estate
of
wedlocke
.
Proofes
of
antiquitie
for
the
marriage
of
Priests
.
I
find
that
one
Dionisius
Bishop
of
the
Corinthians
,
who
flourished
in
the
time
of
Antonius
Verus
,
that
is
about
the
yeare
of
our
Lord
164.
as
Eusebius
relateth
,
Euseb.
Eccles.
hist.
lib.
4
cap.
23.
wrote
an
Epistle
to
the
Gnosians
,
in
the
which
he
warneth
and
entreateth
Pynitus
their
Bishop
,
not
to
lay
heanie
burdens
vpon
the
shoulders
of
his
disciples
,
nor
to
intimate
vnto
his
brethren
the
necessitie
of
enforced
chastitie
,
whereby
the
infirmitie
of
many
shall
be
end
angered
.
Concerning
the
which
,
Pynitus
wrote
backe
vnto
Dionisius
,
embraced
his
good
aduice
and
counsell
,
and
withall
entreated
him
to
send
him
whatsoeuer
other
spirituall
food
what
strong
and
sound
.
I
haue
noted
likewise
that
Origen
who
succeeded
Clement
in
the
Schoole
of
Al●xandria
,
Origen
.
hom.
25.
in
Matth.
about
the
yeare
two
hundred
,
as
Saint
Hierome
witnesseth
;
expounding
th
Gospell
of
Saint
Matthew
,
hath
left
these
words
toposteritie
against
the
commanders
of
single
life
.
The
Lord
reprehendeth
(
saith
he
)
such
teachers
,
who
only
doe
not
which
they
say
,
but
also
cruelly
and
without
mercie
not
according
to
the
estimation
of
euery
hearers
strength
do
enioyne
things
aboue
their
power
,
as
namely
,
who
forbid
to
marrie
,
and
who
compell
from
that
which
is
expedient
,
to
immoderate
vncleannesse
.
I
haue
read
also
that
Gregorie
Nazianzen
,
Gregor.
Nazian.
Bishop
,
for
the
funerall
of
his
father
who
was
a
Bishop
,
and
of
his
Gorgonia
,
that
he
made
most
learned
sermons
,
in
which
it
is
manifest
to
be
seene
,
with
what
holinesse
the
Bishops
and
Ministers
of
the
Churches
liued
in
the
state
of
wedlocke
.
I
find
further
that
Saint
Iohn
Chrysostome
vpon
those
words
of
Esay
,
I
saw
the
Lord
sitting
;
Chrysost.
hom.
4.
speaketh
most
honorablie
of
the
marriage
of
the
Apostles
and
Apostolicall
men
.
Who
also
saith
in
another
of
Saint
Philogonius
,
that
he
was
an
aduocate
,
In
orat
.
de
S.
Philogonio
.
but
afterward
was
made
a
Bishop
,
and
in
time
of
his
being
Bishop
,
had
a
lawfull
wise
and
a
daughter
.
I
obserue
also
that
Saint
Hierome
seemeth
to
insinuate
,
In
6.
cap.
Pauli
ad
Ephesios
.
that
till
his
time
Bishops
and
Priests
were
married
,
according
to
the
Apostles
meaning
.
Let
Bishops
and
Priests
reade
this
(
saith
he
)
who
bring
vp
their
children
in
ecular
learning
,
and
make
them
to
reade
Comedies
,
and
to
sing
the
lasciuious
writings
of
Iesters
,
being
bred
vp
perhaps
with
Ecclesiasticall
reuenues
.
And
alittle
after
:
Heli
the
Priest
himselfe
was
holy
,
yet
because
he
instructed
not
his
children
in
all
discipline
and
correction
,
he
fell
downest
it
to
the
ground
and
so
died
.
Distinct
37.
Canone
legunt
.
Which
words
are
to
be
seene
in
the
Canon
law
.
I
find
also
Saint
Ambrose
to
say
,
that
the
integrity
of
the
bodie
is
to
be
wished
for
by
vs
,
which
of
counsell
I
perswade
,
Quaest.
32.
ca.
1.
integritas
.
and
not
out
of
power
do
command
.
For
virginitie
alone
is
that
which
may
be
perswaded
,
and
may
not
be
commanded
,
it
is
a
matter
rather
of
wish
then
of
precept
.
Which
words
do
not
a
little
t●xe
them
,
that
enact
lawes
to
make
men
liue
single
liues
:
neither
are
Saint
Chrysostomes
words
vnlike
vnto
those
of
Saint
Ambrose
,
Hom.
10.
in
epist.
ad
Iimoth
.
who
treating
of
the
marriage
of
Priests
,
speaketh
most
plainly
,
saying
:
It
is
lawfull
for
him
that
will
,
honestly
to
embrace
marriage
:
for
as
riches
doe
difficultly
lead
into
the
kingdome
of
heauen
,
yet
many
rich
men
haue
often
entered
thither
:
euen
so
marriages
,
though
they
haue
many
difficulties
in
them
,
yet
they
may
be
so
vsed
,
as
not
to
be
any
impediment
to
perfection
of
life
.
Who
in
another
place
speaketh
more
plainly
vpon
those
words
of
Saint
Paul
;
Whosoeuer
without
fault
is
a
man
of
one
wife
;
Chrysost
hom.
2.
in
epist.
ad
Tit.
saith
thus
,
The
Apostle
intendeth
to
stop
her
mouthes
of
Heretikes
,
that
condemne
marriage
,
shewing
that
thing
to
want
fault
,
yea
to
be
soprecious
,
that
therewith
also
any
bodie
may
be
promoted
vnto
the
holy
seat
of
a
Bishop
.
I
find
further
that
Primasius
a
disciple
of
Saint
Augustine
as
some
hold
,
where
the
Aostle
prescribeth
what
kind
of
children
,
Bishops
children
ought
to
be
,
doth
not
obscurely
handle
this
matter
,
Primas
.
super
verba
Apostoli
.
when
he
saith
;
He
that
hath
not
knowne
how
to
instruct
a
few
children
,
how
shall
he
gouerne
so
many
children
of
God
,
that
is
,
all
the
people
?
Neither
are
Histories
of
antiquitie
wanting
to
proue
the
marriages
of
Priests
.
Eusebius
hath
left
recorded
;
that
Polycrates
Bishop
of
the
Ephesians
maketh
mention
of
seuen
of
his
predecessors
,
Euseb
eccles.
Hist.
lib.
5.
c.
24.
of
whom
he
was
borne
,
who
in
order
were
Bishops
,
and
himselfe
to
haue
been
the
eight
.
Whose
words
also
Saint
Hierome
reporteth
,
who
liued
in
the
timne
of
Seuerus
.
In
lib.
de
scripto
eccles.
Hist.
eccles.
lib.
6.
cap.
42.
The
same
Author
likewise
hath
left
recorded
that
Cheremon
Bishop
of
Nilus
,
a
towne
of
Egyyt
,
with
his
aged
wife
was
banished
for
Christ
;
which
Author
maketh
mention
also
of
diuers
other
married
Bishops
.
I
haue
found
that
Spiridion
Bishop
of
Tremithunth
,
a
husband-man
also
in
the
Bishopricke
of
the
Cyprians
,
Hisotr
.
Tripartit
.
lib.
〈◊〉
.
cap.
cap.
10.
and
a
shepheard
of
sheepe
,
had
wife
and
children
,
neither
,
for
that
was
he
the
lesse
famous
for
Diuine
matters
.
I
haue
read
also
that
Eupsychius
of
Caesaria
in
Capadocea
Priest
,
Histor.
tripartii
.
lib.
5.
cap.
14.
when
hee
was
but
newly
married
,
at
that
time
to
haue
ended
his
life
,
with
a
glorious
martyrdome
.
Many
others
might
be
alleaged
,
and
this
was
the
custome
of
the
ancient
Church
;
in
the
East
many
out
of
their
owne
free
will
,
euen
Bishops
abstained
,
Tripartit
.
hist.
lib.
9.
cap.
38.
and
many
of
them
also
in
time
of
their
Bishoprickes
by
their
lawfull
wiues
had
children
.
Neither
was
it
the
custome
in
the
East
,
but
also
in
the
West
Church
Hilarie
Bishop
of
Pictauia
is
well
knowne
,
and
is
reported
by
many
to
haue
been
married
.
The
words
of
Damasus
are
plaine
,
who
saith
,
Exquadam
Epist.
ad
diuum
Hieron
.
Os●us
Pope
was
the
sonne
of
Steuen
a
Subdeacon
.
Boniface
Pope
was
the
sonne
of
Iucundus
Priest
,
de
titulo
fasciolae
;
Agapetus
Pope
the
sonne
of
Gordian
Priest
;
Theodorus
Pope
,
the
sonne
of
Theodorus
Bishop
of
the
citie
of
Hierusalem
:
Siluerius
Pope
,
sonne
of
Hormista
Bishop
of
Rome
:
Deusdedit
Pope
,
son
of
Iucundus
Priest
;
Felix
the
third
,
a
Romane
,
sonne
of
Felix
Priest
,
who
was
his
father
;
Gelasius
an
Africane
,
was
borne
of
his
father
Valerius
Bishop
,
and
many
other
are
found
who
haue
gouerned
the
Apostolicall
sea
,
that
were
borne
of
Priests
.
Thus
much
saith
Damasus
Pope
,
who
was
Bishop
of
the
Church
of
Rome
about
the
yeare
of
our
Lord
380.
and
a
little
after
Gratianus
ad
canonem
Cenomanensem
addeth
that
they
were
borne
in
lawfull
marriages
which
then
were
euery
where
free
for
Priests
.
I
omit
to
speake
of
Nicholas
the
first
,
who
would
not
trouble
the
Bulgarian
Priests
for
marriage
,
but
suffered
them
quietly
to
liue
in
that
estate
;
Rescriptum
eius
ad
Bulgaros
:
dist.
28.
canone
consulendum
.
who
liued
about
the
yeare
of
our
Lord
866.
And
so
I
ouer-passe
many
other
Popes
after
his
time
,
who
were
sonnes
to
Bishops
and
Priests
,
as
might
easily
be
proued
out
of
Platina
who
writeth
their
liues
.
By
all
which
proofes
both
out
of
holy
Fathers
,
and
ancient
Historiographers
I
find
the
state
of
marriages
iustifiable
before
God
and
man
.
7
Now
when
the
law
came
in
that
debarred
them
of
this
priuiledge
and
honorable
estate
,
it
is
easily
to
be
discouered
,
The
Prohibition
of
Priests
marriages
,
when
it
came
into
the
Church
of
Rome
.
to
haue
bin
in
the
time
of
Siricius
the
Bishop
of
Rome
;
380.
yeares
after
Christ
:
before
which
time
it
was
beleeued
and
practised
,
that
Priests
might
haue
wiues
as
freely
as
other
men
,
and
Siricius
was
the
first
that
forbad
it
.
I
find
first
that
before
his
time
Priests
exercised
their
functions
being
married
men
,
Aduers
.
haeres
.
verb.
Sacerdot
.
haeres.
4.
asis
acknowledged
by
Alphonsus
who
writeth
;
that
in
the
Primitiue
Church
it
was
obserued
,
that
he
which
was
maried
might
be
promoted
to
Priest-hood
,
though
it
were
not
required
of
him
that
he
should
first
be
married
,
&
he
addeth
that
this
eustome
preuailed
till
the
times
of
the
Nycene
Councell
.
And
diuers
other
writers
affirme
,
Scot.
3.
d.
37.
Cost
.
Enchir.
pag.
51.
that
in
the
most
ancient
times
of
the
Church
,
and
after
the
Apostles
death
they
had
their
wiues
.
And
I
obserue
that
hee
was
the
first
that
forbad
Priests
to
marrie
,
Greg.
à
Valent.
tom.
4.
d
sp
9.
q.
5.
punct.
5.
§.
1.
Dist.
82.
plurim
.
Inuent
.
lib.
5.
cap.
4.
Dist.
84.
cum
.
in
preterito
,
gloss
.
§.
qui
Sacrament
.
Index
expurg
.
381.
uum
.
261.
Naucler
.
tom.
2.
generat
.
137.
Jnuent
.
lib.
5.
cap.
4.
Sigebert
.
an.
1074.
Lambert
.
pag.
201.
&
207.
Auentine
in
Annal.
lib.
5.
Naucl●r
.
vol.
2.
ge.
36.
Baron
.
an.
174.
Sigon
.
reg.
Jtal.
lib.
9.
an.
174.
pag.
448.
pag.
460.
by
the
decree
thereof
extant
in
the
Canon
law
,
as
also
by
the
confession
of
Polydor
Virgil
;
and
the
Glosse
vpon
the
Canon
law
,
saith
:
Syricius
brought
in
the
continencie
of
Priests
and
Deacons
,
yea
some
affirme
that
of
old
,
before
the
time
of
Siricius
Priests
might
contract
marriage
.
This
Glosse
Pius
Quintus
the
late
Pope
hath
commanded
to
be
wiped
out
,
because
it
makes
against
the
present
doctrine
of
the
Church
of
Rome
:
but
Nauclerus
saith
in
effect
as
much
,
that
Syrīcius
commanded
Deacons
to
be
continent
.
But
although
Pope
Syricius
began
this
matter
,
yet
as
Polydor
Virgil
saith
;
It
could
neuer
be
effected
,
that
their
marriage
should
be
taken
away
til
Gregory
the
seuenth
came
to
be
Pope
in
the
yeare
1074.
Which
thing
when
he
attempted
in
Germany
,
he
was
opposed
against
as
one
that
brought
in
a
new
eustome
neuer
receiued
before
.
Auentine
writeth
,
that
in
those
daies
Priests
had
wiues
openly
as
other
men
bad
,
and
begate
children
,
their
wiues
being
called
by
aseemely
name
,
Presbyteresses
.
And
when
the
Pope
forbad
them
marriage
,
this
to
many
Bishops
and
other
learned
and
good
men
seemed
a
new
doctrine
,
and
a
pestilent
heresie
as
euer
troubled
any
Christian
kingdom
.
And
he
saith
the
Bishops
of
Italy
,
Germanie
and
France
met
together
,
and
for
this
cause
decreed
,
that
he
had
done
against
Christian
pietie
,
and
deposed
him
,
for
that
among
diuers
other
things
,
he
diuorced
men
and
their
wiues
,
denying
such
as
bad
their
lawful
wiues
to
be
Priests
;
when
yet
in
the
meane
time
he
admitted
to
the
altars
whore-mongers
,
adulterers
and
incestuous
persons
.
Fast
.
lib.
1.
Mantuan
saith
that
Hilarie
a
Fench
Bishop
was
married
,
and
that
in
his
time
it
was
lawfull
.
Sinesius
the
Bishop
of
Ptolomais
writeth
thus
of
himselfe
:
Epist.
ad
Enopt
.
&
Niceph.
lib.
14.
cap.
55.
The
sacred
hand
of
Theophilus
hath
giuen
me
a
wife
,
and
hereupon
I
testifie
vnto
all
men
that
I
will
neither
forsake
her
,
nor
yet
as
an
adulterer
keepe
her
company
,
but
I
will
pray
God
to
send
mee
by
her
many
and
good
children
.
Athanasius
reports
,
that
Bishops
and
Monkes
liued
married
,
Epist.
ade
Dracont
.
Epist.
321.
Pius
2.
apud
Plaitn
.
in
vita
.
and
had
children
.
And
Pius
Secundus
saith
;
It
is
better
for
a
Priest
to
marrie
then
to
burne
,
though
hee
haue
vowed
not
to
marrie
.
And
moreouer
,
that
there
bee
many
reasons
to
forbid
Priests
marriage
,
but
more
to
allow
it
.
But
no
maruaile
that
this
restraint
was
made
by
the
Pope
,
since
the
prohibition
of
marriages
is
a
plaine
marke
of
Antichrist
,
who
should
bring
in
the
contempt
of
women
;
for
after
that
the
Prophet
Daniel
had
said
that
Antichrist
should
persecute
the
holy
teachers
,
and
the
pious
beleeuing
people
,
Daniel
11.
and
should
exalt
himselfe
aboue
all
God
,
hee
addeth
;
Hee
shall
know
nothing
of
the
God
of
his
Fathers
,
and
hee
shall
know
nothing
of
the
loue
of
women
,
and
of
euery
God
,
and
that
hee
shall
magnifie
himselfe
aboue
all
things
.
Which
version
agreeth
with
the
Hebrew
truth
,
and
with
the
seuentie
Interpretors
and
Aquila
.
Therefore
let
not
any
man
oppose
that
,
which
is
carried
about
,
and
in
which
it
is
read
;
Hee
shall
bee
in
the
concupiscences
of
women
.
Where
Saint
Hierome
himselfe
in
his
Comentaries
vpon
Daniel
,
interpreteth
this
sentence
thus
;
That
Antichrist
shall
counterfeit
chastitie
to
deceiue
many
.
By
all
which
it
is
manifest
,
that
this
law
restraining
Priests
from
marrying
,
is
a
noueltie
brought
into
the
Church
by
Popes
by
degrees
,
and
a
great
wrong
vnto
the
state
of
marriage
,
which
I
haue
shewed
to
be
honorable
in
all
.
This
I
could
exemplifie
by
the
abuses
come
into
the
Church
by
this
restraint
,
both
in
former
ages
,
and
in
this
present
age
wherein
wee
liue
.
If
this
law
had
not
been
,
it
is
likely
that
Matthaeus
Parisiensis
would
haue
had
no
cause
to
leaue
recorded
vnto
posteritie
,
that
a
Cardinall
did
all
the
day
in
a
Synode
heere
in
England
inueigh
against
the
marriages
of
Priests
,
Matth.
Parisan
Henric.
primum
.
who
at
night
was
taken
in
bed
with
a
strumpet
;
there
are
too
many
to
bee
found
as
carnall
as
this
Cardinall
.
If
this
law
of
the
Pope
had
not
restrained
Priests
from
marrying
,
occasion
would
neuer
haue
been
giuen
for
a
Gentleman
in
Wales
this
last
yeare
to
haue
written
vnto
Master
Birkhead
the
Arch-priest
,
complaining
of
a
Iesuite
,
who
by
the
heate
of
the
powder-treason
was
thought
to
be
driuen
into
Ireland
,
where
he
got
his
owne
kinswoman
with
child
;
neither
would
many
the
like
abuses
bee
complained
of
in
diuers
,
if
the
wicked
restraint
of
marriages
,
which
is
in
truth
the
very
doctrine
of
Diuels
,
had
neuer
been
made
and
inuented
?
Gentle
Reader
pardon
mee
if
these
obscaenities
offend
your
eares
,
I
may
as
well
relate
truthes
in
iustification
of
true
doctrine
against
the
Church
of
Rome
;
as
that
Church
both
by
reports
and
printed
bookes
may
disgorge
multitudes
of
lies
against
the
reformed
Church
of
England
,
your
deare
countrey
.
I
do
not
this
of
any
delight
I
take
to
walke
in
the
wayes
of
sinners
,
bt
onely
to
discouer
the
wickednesse
of
their
doctrine
by
such
their
wicked
fruits
:
as
iust
punishments
inflicted
by
Gods
permission
that
they
may
see
their
errors
,
and
forsake
their
wicked
wayes
.
Now
therefore
since
it
appeared
vnto
me
by
these
premises
,
how
the
Church
of
Rome
against
the
law
of
God
,
against
the
practise
of
the
purest
ages
,
to
the
scandall
of
the
Christian
world
,
through
Satans
craft
vnder
pretence
of
chastitie
restrained
Priests
from
lawfull
marriages
,
I
could
not
remaine
in
the
communion
of
that
Church
,
lest
by
Gods
permission
in
time
I
might
also
be
partaker
of
her
iust
punishments
.
8
And
as
I
was
moued
to
abandon
her
by
reason
of
this
illusion
whereby
the
diuel
maketh
her
his
;
The
Church
of
Rome
alloweth
of
incestuous
marriages
.
so
was
I
no
lesse
moued
by
the
consideration
of
her
doctrine
permitting
such
mariages
to
be
lawful
in
such
degrees
,
as
som
of
their
own
teach
to
be
prohibited
by
the
law
of
God
&
nature
;
as
namely
,
by
suffering
one
brother
to
marrie
his
brothers
wife
,
when
the
other
is
deceased
.
For
so
doth
the
Pope
by
dispencing
in
this
case
,
which
notwithstanding
is
iustly
to
be
reprooued
,
as
I
proue
out
of
Ioannes
Viguerius
the
learned
Bishop
of
Spaine
,
who
deliuereth
his
Doctrine
thus
;
It
is
a
doubt
,
Io.
Viguer
.
Instit
christ
ca.
16.
§
7
vers.
9.
non
modicum
.
not
of
small
importance
,
whether
the
Pope
can
dispence
in
the
first
degree
of
the
first
kinde
of
Affinity
,
that
two
brethren
may
successiuely
haue
the
same
wife
,
or
two
sisters
the
same
husband
.
It
seemeth
that
hee
can
not
,
because
the
Pope
cannot
dispence
in
the
Law
of
Nature
.
But
the
first
aforesaide
degree
of
Affinitie
is
prohibited
by
the
Law
of
Nature
:
(
Thou
shalt
not
reueale
the
turpitude
of
thy
Brothers
wife
,
because
it
is
thy
turpitude
)
for
that
as
Rabbi
Moyses
saith
,
the
Lawe
giuen
in
that
place
,
excludeth
onely
those
persons
from
marriage
,
who
are
to
conuerse
and
dwell
together
,
amongst
whom
the
one
is
to
keep
the
others
pudicicitie
:
and
so
only
he
excepteth
them
,
which
by
the
law
of
nature
are
excepted
from
matrimony
,
since
the
text
brings
a
naturall
reason
,
saying
;
Because
it
is
the
turpitude
of
thy
brother
:
And
there fore
herein
the
Lawe
is
not
figurall
,
but
morall
;
and
no
dispensation
can
be
made
of
morall
precepts
.
And
of
this
opinion
S.
Thomas
seemed
to
bee
,
for
hee
saieth
,
In.
4
dist.
39.
q.
1
art.
3.
ad
tertium
that
that
Law
doth
yet
continue
,
because
if
Infidells
(
and
he
speaketh
not
of
Iewes
,
but
absolutely
of
all
Infidells
)
before
they
are
conuerted
haue
contracted
matrimony
against
that
law
,
after
faith
receiued
,
they
cannot
continue
in
such
matrimony
.
Therefore
this
Law
is
morall
,
and
not
iudicial
.
And
although
from
the
beginning
of
mankind
,
when
the
Author
of
nature
dispenced
,
for
the
fewnesse
of
men
,
to
contract
marriages
in
the
same
degree
;
yet
not
after
multiplication
,
because
the
dispensation
and
inclination
of
contracting
,
ceased
not
only
in
consanguinitie
,
but
also
in
Affinitie
.
And
although
God
haue
dispensed
with
the
Iewes
,
yea
also
cammanded
a
brother
to
take
his
brothers
wife
,
to
raise
his
brothers
seede
,
that
his
brother
might
haue
children
,
that
his
name
might
not
bee
blotted
out
of
Israel
.
But
if
the
brother
had
children
,
it
was
forbidden
;
Deuteronom.
25
Leuiticus
20.
for
it
is
said
,
Hee
that
shall
marry
the
wife
of
his
brother
,
shall
do
an
vnlawfull
thing
.
Since
therefore
that
of
raysing
the
brothers
seed
was
a
iudiciall
Lawe
,
and
all
the
iudiciall
Lawes
were
finished
in
the
death
of
Christ
,
and
God
dispenceth
not
in
them
;
it
followeth
,
that
neyther
the
Pope
can
dispence
with
it
,
because
it
is
morall
and
naturall
;
neyther
is
it
alike
in
a
Vowe
and
an
Oath
with
the
aforesaid
degree
of
Affinitie
or
Consanguinitie
,
because
although
Christ
gaue
power
ouer
all
contracts
and
consents
of
men
,
to
annull
them
or
change
them
:
Vt
habetur
in
cap.
quemad
.
de
iureiurando
.
Because
in
all
such
,
the
condition
is
to
bee
vnderstoode
(
if
it
please
the
Superiour
)
yet
hee
gaue
them
not
power
to
chaunge
Nature
;
which
should
bee
done
if
hee
should
dispence
in
the
first
degree
of
Affinitie
,
and
in
others
recited
in
Leuiticus
:
and
if
sometimes
it
may
bee
found
that
dispensation
hath
beene
giuen
to
some
;
hoc
fuit
de
facto
,
sed
non
de
iure
:
This
was
a
matter
of
fact
,
&
not
of
right
.
Hitherto
Viguerius
.
By
which
discourse
it
is
cleare
,
that
hee
holdeth
the
precept
of
one
brother
not
to
marry
his
brothers
wife
,
nor
contrariwise
to
be
a
moral
precept
which
admits
no
dispensation
:
and
therefore
if
the
Pope
dispence
in
it
,
he
doth
more
than
belongeth
to
his
ecclesiasticall
power
and
authority
,
whereby
we
see
now
that
which
I
said
in
the
beginning
of
this
chapter
to
be
specified
viz.
that
the
Church
of
Rome
attributing
too
much
by
an
ouer-deeming
conceit
of
her
owne
power
vnto
marriage
,
one
way
allowing
it
where
it
is
vnlawfull
,
and
derogating
from
marriage
an
other
way
,
by
restrayning
it
where
it
is
by
God
allowed
,
she
is
miserably
deluded
by
the
Diuell
.
9
Now
therefore
(
curteous
Reader
)
this
being
so
,
My
conclusion
vpon
the
premisses
.
haue
I
not
had
reason
to
flie
from
her
daunger
,
obseruing
the
reformed
Churches
to
haue
discouered
this
perillous
deceit
of
the
Diuells
?
Had
I
not
reason
to
vnite
my selfe
to
them
,
especially
this
of
England
,
from
the
which
my
Parents
before
mee
were
most
vnfortunately
seduced
to
the
iust
punishment
of
my
name
and
family
euer
since
;
not
thinking
it
fit
to
rest
vpon
the
example
of
Eutiches
the
heretike
saying
;
That
as
he
had
learned
of
his
Fathers
,
and
beleeued
in
the
faith
wherein
hee
was
borne
,
euen
so
hee
desired
to
die
;
but
rather
to
giue
eare
unto
the
Councell
of
God
,
Concil.
Calced.
art.
2.
declared
by
the
mouth
of
his
Prophets
,
properly
agreeing
to
my selfe
;
Walke
not
yee
in
the
ordinances
of
your
Fathers
,
neyther
obserue
their
wayes
,
nor
defile
your selues
with
their
Idolles
.
Ezec.
20.18
,
19.
I
am
the
Lord
your
God
,
walke
in
my
Statutes
,
and
keepe
my
iudgements
,
and
doe
them
.
CHAP.
XIX
.
Containeth
the
Conclusion
to
the
Reader
,
with
a
recapitulation
of
all
the
precedent
obseruations
for
the
Readers
profit
.
WHen
I
turne
backe
my
memorie
(
courteous
Reader
)
vpon
all
the
precedent
obseruations
contained
in
this
hooke
,
An
acknowledgement
of
Gods
mercie
and
loue
in
drawing
me
to
his
truth
Osee
11.
verse
4.
by
the
which
I
see
my selfe
to
haue
bin
drawne
,
as
it
were
,
with
so
manie
Ropes
of
Gods
bountifull
loue
and
singular
mercie
from
the
manifolde
errours
,
nouelties
,
and
the
most
sinnefull
Idolatries
of
the
Church
of
Rome
,
vnto
the
true
Faith
and
Religion
of
Christ
Iesus
;
Mee
thinketh
I
doe
feele
my selfe
possessed
with
a
burning
loue
of
Gods
goodnesse
,
enforced
to
rancke
my selfe
as
one
of
the
number
of
those
,
whome
God
by
the
mouth
of
his
holy
Prophet
Osee
promised
to
drawe
vnto
him
,
saying
:
Traham
eos
in
funiculis
Adam
in
vinculis
Charitatis
;
I
will
draw
them
in
the
ropes
of
Adam
,
in
the
chaines
of
Charitie
.
Could
God
drawe
mee
by
stronger
chaines
of
Charitie
than
such
are
,
as
hee
hath
drawne
mee
by
from
darkenesse
to
light
;
from
ignoraunce
to
the
knowledge
of
his
trueth
;
when
with
a
true
feeling
I
doe
reflect
vppon
my
former
obseruations
,
I
beholde
mee
thinketh
our
Sauiour
Christ
Iesus
shooting
foorth
the
bright
beames
of
his
wisedome
vpon
my
endarkened
Soule
,
by
the
which
hee
hath
,
as
it
were
,
drawne
me
,
and
guided
my
wayes
,
vnto
him
as
comfortably
as
he
did
the
Sages
of
the
East
,
to
adore
and
worship
him
in
his
Cribbe
at
Bethlem
;
which
doeth
exceedingly
replenish
my
heart
with
true
ioy
and
comfort
in
Christ
Iesu
our
Lord
and
Sauiour
.
In
the
serious
speculation
of
which
great
fauour
from
heauen
I
am
compelled
to
call
to
remembraunce
that
straunge
thing
which
Saint
Augustine
in
his
Booke
De
Ciuitate
Dei
,
and
ninth
chapter
,
vt
refert
Cornel.
Muss
.
auerreth
himselfe
to
haue
seene
,
seeming
to
the
hearer
to
bee
a
great
prodigie
,
and
a
most
wonderfull
myracle
of
Nature
;
who
reporteth
,
that
hee
sawe
a
Loadstone
of
so
great
power
and
efficacie
,
that
it
drew
manie
Rings
vnto
it
,
which
were
one
of
them
behinde
the
other
,
placed
farre
off
asunder
;
first
one
,
then
that
drew
the
other
,
the
third
the
fourth
,
and
so
consequently
all
the
rest
,
vntill
that
at
length
by
the
secret
vertue
of
the
Stone
,
after
an
inuisible
manner
adioyning
the
Rings
together
,
a
goodlie
entire
Chaine
was
made
of
them
.
Euen
so
(
dearely
beloued
Christian
Reader
)
I
finde
Christ
Iesus
to
haue
beene
such
a
powerfull
and
attractiue
Loadstone
vnto
my
Soule
by
the
precedent
obseruations
,
lincking
the
one
vnto
the
other
with
such
infallible
truth
,
that
therewith
,
euen
as
with
a
most
strong
chaine
of
his
excessiue
loue
and
charitie
,
hee
hath
now
at
the
length
drawne
mee
to
the
knowledge
of
his
true
Faith
rightly
taught
and
professed
in
the
Church
of
England
.
2
It
is
no
other
than
a
chaine
of
Charitie
,
A
briefe
recapitulation
of
the
premised
obseruations
.
by
which
hee
hath
drawne
mee
to
write
this
Treatise
,
for
the
manifestation
of
his
truth
,
to
those
that
are
ignorant
thereof
;
It
was
a
chaine
of
his
prouidence
by
ministring
occasions
of
times
,
persons
,
and
places
,
concurring
to
my
conuersion
:
It
is
a
chaine
of
truth
that
euery
mans
chiefe
businesse
in
this
life
must
bee
to
attaine
vnto
the
end
he
is
created
vnto
by
God
,
or
else
hee
receiueth
his
soule
in
vaine
:
It
is
a
chaine
reaching
from
heauen
,
that
a
supernaturall
and
reuealed
knowledge
from
God
is
necessarie
to
saluation
.
The
obseruation
also
of
an
absolute
necessitie
of
a
supernaturall
Faith
,
is
a
strong
chaine
to
draw
any
man
to
search
diligently
after
it
.
The
knowledge
likewise
of
the
right
rule
and
golden
mete-wand
of
true
Faith
,
consisting
of
GODS
sacred
Word
,
is
a
most
forcible
chaine
to
drawe
Christians
vnto
the
right
knowledge
of
GODS
truth
.
The
true
knowne
visible
Church
of
Christ
teaching
the
true
sense
of
Scriptures
,
is
a
powerfull
chaine
to
draw
men
vnto
the
right
faith
of
CHRIST
IESVS
.
Conformitie
of
Doctrine
with
the
ancient
doctrine
of
the
Primitiue
Church
,
being
a
proper
marke
of
the
true
Church
of
God
,
is
likewise
a
most
attractiue
chaine
drawing
to
the
true
knowledge
of
right
Christianitie
.
The
wonders
and
supposed
miracles
which
Christ
fore-told
the
Pseudo-Christs
,
and
false
Prophets
,
should
doe
for
the
seducing
of
Gods
Elect
,
if
it
were
possible
,
are
also
a
strong
chaine
to
draw
any
man
from
the
Church
of
Rome
.
The
great
hypocrisie
of
false
Teachers
fore-spoken
of
in
the
holy
Scriptures
,
agreeing
chiefly
with
the
Church
of
Rome
,
are
a
chaine
of
great
strength
and
power
to
draw
any
man
from
that
Church
.
The
fruits
by
which
false
Prophets
are
to
bee
knowne
,
and
discerned
,
abounding
in
the
Church
of
Rome
,
are
also
a
powerfull
chaine
to
draw
any
man
of
true
iudgement
from
the
abhominiations
of
that
Church
.
The
discouerie
of
the
Sacrifice
of
the
Masse
to
bee
Idolatrous
,
which
is
accompted
by
the
Church
of
Rome
the
chiefest
act
of
religion
that
can
bee
done
to
God
,
is
a
most
forcible
chaine
to
draw
any
man
to
the
knowledge
of
CHRIST
IESVS
,
once
offered
for
vs
,
procuring
our
Sanctification
:
Is
not
the
proofe
of
Transubstantiation
also
to
bee
a
noueltie
,
a
potent
chaine
,
to
draw
any
man
from
Rome
to
the
Church
of
England
,
where
the
Sacrament
is
freed
from
such
disgrace
?
Is
not
the
Amputation
also
of
the
holy
Eucharist
a
powerfull
chaine
to
draw
men
from
the
Church
of
Rome
,
that
they
may
rightly
,
according
to
Christs
institution
,
bee
partakers
of
the
Lords
Supper
else
where
?
Is
not
also
the
noueltie
of
the
Popes
Pardons
and
Indulgences
,
which
is
annexed
to
Crosses
,
Graines
,
and
Meddals
,
a
powerfull
chaine
to
draw
any
man
that
is
not
ridiculously
childish
,
a
stronge
chaine
to
draw
him
from
the
Church
of
Rome
?
If
the
false
doctrine
of
seuen
Sacraments
be
well
discouered
by
any
man
,
bee
can
not
want
a
strong
chaine
to
draw
him
to
acknowledgement
of
two
true
Sacraments
instituted
by
Christ
:
if
the
doctrine
of
the
Virgin
Maries
conception
in
originall
sinne
bee
doubtfull
in
the
Church
of
Rome
,
the
truth
of
Scriptures
shewing
it
certaine
may
serue
for
a
strong
chaine
to
draw
any
man
from
that
doubtfulnesse
:
If
the
pretended
chastitie
of
the
Romish
Clergie
,
doe
make
the
Church
of
Rome
seeme
more
pure
and
holy
than
any
other
;
the
prohibition
of
lawfull
marriage
to
Priests
,
and
the
dispensation
and
permission
of
vnlawfull
marriage
to
kindred
,
may
bee
as
a
strong
chaine
to
draw
deceiued
soules
from
the
filth
and
impurities
of
her
hypocriticall
holinesse
.
By
these
the
mightie
strength
&
power
of
all
those
chaines
,
hath
the
goodnesse
of
almightie
God
deliuered
my
long
estraied
soule
out
of
her
dangerous
waies
,
&
setled
me
in
the
happie
societie
of
his
true
faithfull
beleeuers
,
teaching
the
true
ancient
Catholike
and
Apostolike
faith
:
Oh
how
truly
may
I
now
say
with
holy
Dauid
in
humble
acknowledgement
of
Gods
singular
mercies
vnto
my
soule
,
Maruailous
are
thy
workes
,
Psal.
139.14
.
O
Lord
,
and
that
my
soule
knoweth
right
well
!
3.
Now
it
is
time
,
To
all
Seminarie
Priests
.
O
all
yee
Seminarie
Priests
in
this
Land
or
else
where
,
who
labour
still
in
the
same
blindnesse
and
errours
,
wherein
hitherto
I
haue
beene
my selfe
inwrapped
as
in
a
darke
cloude
,
that
out
of
that
true
charitie
and
zeale
of
your
soules
good
and
happinesse
,
wherewith
I
haue
cause
to
be
affected
towardes
you
,
I
direct
my
speech
a
while
vnto
you
,
and
manifest
the
sincere
candor
of
my
heart
and
affections
,
to
pittie
your
case
,
as
I
haue
had
cause
to
bee
sorrie
for
it
heretofore
in
my selfe
;
and
therefore
I
can
not
but
admonish
you
of
the
perill
you
liue
in
,
both
of
body
and
soule
,
for
looking
no
better
into
the
doctrines
which
you
teach
.
You
pretend
to
bee
the
salt
of
the
earth
;
Math.
5.
vers.
13.
and
the
light
of
the
world
;
therefore
you
haue
cause
to
see
well
that
your
doctrine
bee
sound
wherewith
you
season
mens
soules
;
and
that
the
example
of
your
vertues
and
life
bee
not
hypocriticall
and
superstitious
;
if
your
salt
bee
infatuated
with
nouelties
and
corrupt
doctrines
,
all
the
world
will
trample
vpon
you
,
and
you
are
only
fit
to
bee
cast
out
vnto
the
dunghills
:
if
your
liues
giue
no
true
light
,
but
bee
a
couered
vnder
the
appearance
only
of
vertues
,
as
vnder
a
bushell
where
there
is
no
corne
,
your
poore
followers
will
bee
hunger
starued
,
and
runne
into
darkenesse
,
and
neuer
finde
the
true
light
of
the
world
CHRIST
IESVS
,
Who
illuminateth
,
as
Saint
Iohn
saith
,
Ioh.
1.
vers.
9.
euery
man
comming
into
this
world
.
If
it
bee
true
that
CHRIST
saith
,
Hee
that
doeth
,
and
teacheth
,
Math.
5.19
.
shall
bee
called
great
in
the
Kingdome
of
h●auen
;
Vnlesse
both
these
duties
goe
together
without
mixture
of
falshood
,
and
finne
;
you
can
neither
bee
great
in
Heauen
nor
in
Earth
,
but
certaine
I
am
your
paines
will
bee
great
in
the
deepedungeon
of
hell
.
Examine
well
your
owne
consciences
,
both
for
doctrine
,
and
conuersation
,
build
not
vpon
other
mens
bookes
only
,
but
examine
their
doctrines
by
the
infallible
rule
of
Scriptures
;
send
your
Disciples
vnto
Christ
,
as
Saint
Iohn
Baptist
did
,
not
to
the
Popes
,
who
can
and
haue
erred
,
both
in
doctrine
and
manners
;
say
vnto
your
Children
,
as
Christ
our
Lord
and
Master
said
:
Search
the
Scriptures
,
&c.
because
they
giue
testimonie
of
mee
.
What
good
will
all
your
sufferings
doe
you
?
what
your
dangers
?
what
your
imprisonments
,
what
your
temporall
wants
,
or
abundance
,
what
your
louing
frinds
,
or
well
affected
kindred
towards
you
,
what
I
say
will
all
this
auaile
you
,
if
your
dectrine
bee
vnsound
,
euen
in
point
of
Faith
?
and
what
a
miserable
calamitie
is
it
which
you
bring
your
followers
vnto
,
who
for
cleaning
to
your
erroneous
doctrines
,
must
hazard
their
temporall
estates
and
fortunes
,
must
begger
their
Families
,
vndoe
their
Posterities
,
and
which
is
worst
must
damne
their
soules
for
professing
the
vsurped
authoritie
,
and
transcendencie
of
an
ambitious
Pope
,
and
other
nouelties
through
your
encouragements
.
Looke
well
therefore
to
the
cause
of
your
sufferings
and
doctrines
;
for
Christ
saith
:
Blessed
are
they
that
suffer
for
iustice
sake
,
Math.
5.
ver.
10.
for
theirs
is
the
Kingdome
of
heauen
;
therefore
if
you
suffer
for
iniustice
,
as
for
superstition
,
for
idolatrie
,
for
heresies
,
for
disalleageance
to
God
and
your
Princes
as
you
doe
,
I
may
truely
say
,
that
not
a
Kingdome
,
but
the
bottomelesse
pit
of
hell
will
come
to
your
share
and
lot
,
since
you
want
the
garment
of
truth
,
in
doctrine
:
with
handes
and
feete
bound
,
you
will
in
the
end
,
if
you
turne
not
from
your
wicked
waies
,
bee
cast
into
exteriour
darkenesse
,
where
you
shall
bee
vexed
with
most
hideous
howling
,
and
gnashing
of
teeth
;
my
desire
I
haue
of
your
conuersions
,
makes
mee
to
say
vnto
you
;
Iere.
6.
vers.
16.
State
super
vias
&
videte
;
Stand
yee
on
the
waies
and
see
:
And
to
ingeminate
the
same
Counsell
;
State
super
vias
&
videte
;
Stand
yee
on
the
waies
and
see
.
For
the
way
of
the
wicked
is
darkesome
:
Prou.
4.
vers.
16.
Prou.
14.
ver.
12.
they
know
not
where
they
fall
,
and
the
Scripture
telleth
,
there
is
a
way
which
seemeth
right
vnto
a
man
,
but
the
issues
thereof
leade
vnto
death
.
Out
of
which
it
hath
pleased
the
goodnesse
of
God
so
to
draw
mee
,
that
I
may
say
,
his
holy
Spirit
hath
brought
mee
into
the
right
Land
,
Psal.
142.
ver
11
and
to
such
a
right
way
of
truth
to
walke
in
,
wherein
I
finde
more
comfort
than
euer
I
did
in
my
whole
life
before
in
the
P●pacie
,
by
the
Seruice
and
Sacraments
of
the
Church
of
England
,
so
that
for
my
perseuerance
therein
from
my
heart
,
I
pray
to
God
with
King
Dauid
,
O
God
hold
vp
my
steppes
in
thy
paths
,
Psal.
17.
v.
5.
that
my
footsteps
slip
not
.
4.
Now
it
is
most
behoofefull
also
that
I
speake
vnto
you
,
all
Recusants
,
falsely
styling
your selues
Catholikes
,
An
aduise
to
all
Romish
Catholikes
.
that
as
I
heartily
loue
your
persons
,
and
wish
well
vnto
your
soules
,
I
may
giue
you
good
testimonie
thereof
,
by
admonishing
you
not
to
be
blindly
led
by
others
,
to
the
ouerthrow
of
your
states
in
this
world
,
and
eternall
damnation
of
your
soules
in
the
next
;
desiring
you
,
in
the
tender
bowels
of
Christ
Iesus
,
that
since
God
hath
made
me
a
spectacle
vnto
you
of
his
singular
mercie
,
not
to
be
so
foolishly
besotted
,
and
ignorantly
seduced
,
as
not
to
make
your
aduantage
by
my
obseruations
,
which
(
doubtlesse
)
God
hath
helped
me
in
,
as
well
for
your
example
and
benefit
,
as
for
the
manifestation
of
his
owne
goodnesse
.
Be
not
(
I
beseech
you
)
ouer-credulous
in
easily
beleeuing
euery
thing
that
vnaduisedly
your
Teachers
shall
suggest
vnto
you
,
but
examine
their
Doctrines
,
according
to
the
rule
Doctor
Stapleton
prescribeth
vnto
you
,
spoken
of
in
my
eleuenth
chapter
,
num.
3.4.5
.
that
is
,
by
considering
the
fruits
of
your
Teachers
,
and
whether
the
doctrine
they
teach
you
be
conformable
to
the
doctrine
of
former
times
,
generally
receiued
and
taught
in
the
Primitiue
Church
:
beleeue
not
all
they
say
of
the
Preachers
of
the
Church
of
England
,
whom
they
often
most
notoriously
traduce
with
most
false
calumniations
:
as
namely
,
I
heard
an
auncient
Priest
in
the
Vniuersitie
of
Louaine
,
some
few
yeares
since
,
report
of
the
death
of
Bishop
Iuell
,
Bishop
Iuell
calumniated
.
affirming
,
that
he
trauelling
here
in
England
,
was
taken
with
a
suddaine
sicknesse
,
and
so
compelled
to
light
in
a
house
where
Doctor
Harding
had
vsed
sometimes
to
lodge
in
,
and
growing
worse
and
worse
,
hee
was
forced
to
betake
himselfe
to
a
bed
,
where
his
paines
encreasing
,
by
the
iust
iudgement
of
God
,
because
Master
Doctor
Harding
had
often
layen
there
before
,
he
grew
into
desperate
fits
,
crying
out
,
Doctor
Harding
,
Doctor
Harding
,
and
wishing
he
had
neuer
set
penne
to
paper
against
him
,
and
so
died
as
a
man
in
despaire
in
Doctor
Hardings
bed
.
This
was
told
as
a
remarkable
matter
against
him
,
for
the
reproofe
of
his
doctrine
,
and
magnifying
of
Master
Harding
;
which
I
am
informed
by
credible
men
to
be
most
vntrue
and
false
.
Therefore
I
say
vnto
you
againe
(
deere
Christians
)
be
not
ouer-credulous
,
but
beware
of
false
Prophets
,
who
haue
their
consciences
so
seared
,
that
they
regard
not
how
falsely
they
speake
,
so
they
may
any
way
traduce
the
credit
and
reputation
of
their
aduersaries
amongst
you
,
charging
both
Caluin
and
Luther
,
and
other
true
Conuertites
of
Iesus
,
with
such
things
as
are
not
to
be
named
,
most
iniuriously
;
but
no
maruell
,
when
otherwise
they
cannot
defend
their
cause
.
Againe
,
let
me
obtaine
so
much
of
you
,
as
to
bee
frequent
in
reading
the
Word
of
God
,
which
although
it
haue
many
difficult
things
in
it
,
yet
for
so
much
as
belongs
to
faith
and
manners
,
necessarie
for
euery
man
to
know
,
it
is
easie
and
facile
.
If
you
will
haue
an
infallible
rule
,
by
which
you
may
know
the
Shepheards
,
which
like
good
sheepe
you
ought
to
follow
remember
that
Christ
said
,
In
hoc
cognoscent
quod
discipuli
mei
sitis
si
charitatem
habueritis
ad
inuicem
.
In
this
men
shall
knowe
that
you
are
my
Disciples
,
if
you
haue
charitie
one
towards
the
other
.
Now
whether
you
finde
this
mutuall
charitie
amongst
your
or
our
Clergie
,
either
in
doctrine
or
manners
,
I
leaue
to
your
owne
iudgements
to
consider
.
And
as
for
my selfe
,
such
as
haue
beene
acquainted
with
me
,
if
they
will
say
truly
,
I
am
sure
that
my
conuersation
amongst
them
hath
alwaies
,
since
my
Priesthood
,
beene
such
,
as
cannot
bee
toucht
with
any
kind
of
disorder
;
my
zeale
in
the
blindnesse
of
that
faith
as
forward
as
others
,
to
the
small
portion
of
Talent
which
God
hath
bestowed
vpon
me
,
making
me
as
readie
by
day
and
by
night
to
draw
men
to
the
Romish
faith
,
as
any
mans
,
either
by
preaching
,
or
other
labours
,
with
as
great
sinceritie
as
possibly
might
be
.
No
man
can
charge
me
of
mercenarie
couetousnesse
,
for
making
a
Monopole
of
any
of
you
for
mine
owne
profit
,
or
the
wrong
of
others
,
hauing
alwaies
beene
as
readie
to
giue
as
to
take
,
carrying
in
minde
that
of
Saint
Hierome
,
saying
,
Epist.
ad
Nouatianum
.
Ignominia
est
omnium
sacerdotum
proprijs
studere
diuitiis
,
It
is
a
reproach
of
all
Priests
to
studie
to
enrich
themselues
.
Therefore
I
haue
neuer
repined
,
that
others
should
gaine
the
profit
of
my
paines
,
or
gather
the
fruit
of
my
labours
.
Had
I
beene
of
such
an
auaricious
disposition
(
as
is
too
frequent
amongst
many
)
I
could
haue
prouided
sufficient
meanes
to
haue
supplied
my
present
wants
,
in
the
case
I
now
stand
in
,
whereof
I
may
truly
say
,
Amici
mei
&
proximi
mei
aduersum
me
approprinquanerunt
&
steterunt
,
My
louers
and
friends
haue
approached
against
mee
,
and
haue
stood
aloofe
from
mee
.
Therefore
since
my
carriage
amongst
you
,
euen
in
the
errors
of
that
Church
,
was
such
,
as
might
beseeme
the
dutie
of
a
good
Shepheard
,
let
this
moue
you
to
thinke
,
that
God
hath
blessed
my
sinceritie
so
much
,
as
to
accept
it
in
his
sight
for
the
greater
benefit
of
my
conuersion
,
vnlesse
you
see
a
change
and
alteration
in
my
life
and
conuersation
,
as
I
thanke
God
I
feele
none
my selfe
,
but
rather
an
abettrement
by
the
religion
I
am
come
vnto
;
esteeme
it
the
worke
of
God
,
and
make
your
benefit
of
it
,
for
your
owne
soules
good
,
through
Gods
mercie
,
who
draweth
vnto
him
as
much
by
example
as
by
any
other
meanes
.
Therefore
I
beseech
you
consider
well
these
my
obseruations
,
and
turne
to
the
true
Catholike
faith
,
whereof
you
are
ignorant
,
but
in
name
and
pretended
claime
.
5.
And
you
(
beloued
Christians
of
England
)
who
are
right
professors
of
the
Gospell
,
and
by
it
of
the
true
,
auncient
,
To
all
true
Catholikes
of
England
.
Catholike
,
and
Apostolike
Faith
,
not
onely
in
style
,
but
also
in
truth
,
let
me
be
so
bold
with
you
as
to
exhort
and
encourage
you
in
your
profession
,
to
shew
your selues
thankefull
vnto
Almightie
God
:
you
haue
the
Word
of
God
frequently
and
with
great
care
ministred
amongst
you
;
you
haue
also
the
Sacraments
instituted
by
Christ
himselfe
,
according
to
his
institution
applied
vnto
you
,
for
the
comfort
of
your
soules
;
you
are
freed
by
Gods
grace
from
the
treditions
and
inuentions
of
men
;
you
haue
the
diuine
Seruice
towards
God
in
your
owne
Tongues
,
to
your
comforts
,
and
not
in
vnknowne
Languages
;
you
are
deliuered
by
Gods
grace
from
the
flauish
bondage
of
the
Popes
gouernment
,
and
are
blessed
vnder
the
sweete
and
milde
regiment
of
a
gracious
Prince
,
who
purchaseth
by
his
sweete
mercifull
disposition
your
loues
,
and
procureth
vnto
you
peace
and
happinesse
,
free
from
ciuile
warres
and
mutuall
contentions
.
Forget
not
therefore
these
sauours
and
benefits
,
which
by
the
bountifull
hand
of
God
are
poured
downe
most
abundantly
vpon
you
,
which
others
want
(
out
of
Gods
especiall
fauour
and
mercie
.
)
Be
not
(
I
say
)
vngratefull
for
such
inestimable
blessings
,
least
ingratitude
to
God
should
suddainely
depriue
you
of
them
,
and
bestow
them
vpon
others
that
will
shew
themselues
more
thankfull
for
them
:
For
ingratitude
is
the
onely
bane
of
Christians
,
which
soone
bereaueth
men
of
all
Gods
fauors
,
and
therefore
rightly
Bernard
calleth
it
,
Bernard
.
super
Cantic
.
Ventus
vrens
,
fontem
siccans
pietatis
,
rorem
misericordiae
,
fluenta
gratiae
,
A
parching
winde
,
drying
vp
the
fountaine
of
pietie
,
the
deaw
of
mercie
,
the
streames
of
grace
.
Take
heede
that
your
vnthankfulnesse
for
Gods
benefites
draw
not
that
exprobation
against
you
,
that
Moyses
iustly
vttered
against
the
vnthankfull
Iewes
,
checking
them
for
their
foolishnesse
,
saying
;
O
wicked
and
peruerse
generation
,
O
foolish
and
vnwise
people
,
Deut.
32.
v.
6.
doest
thou
render
these
things
vnto
the
Lord
?
Is
not
he
thy
Father
,
who
hath
possessed
,
made
,
and
created
thee
?
As
though
he
should
say
,
Are
these
the
thanks
thou
yeeldest
for
so
many
benefites
affoorded
thee
?
Thou
rendrest
euill
for
good
,
which
is
the
highest
degree
and
greatest
kinde
of
malice
.
It
is
a
point
of
equitie
to
render
good
for
good
,
it
is
a
part
of
perfection
to
render
good
for
euill
,
but
to
render
euill
for
good
is
a
part
of
the
greatest
peruersenesse
and
ingratitude
that
can
be
.
Take
ye
heed
therefore
of
this
vnthankfulnesse
,
least
yee
incurre
the
iust
imputation
and
punishment
of
a
wicked
and
peruerse
generation
.
To
the
end
therefore
both
you
and
my selfe
may
enioy
still
these
blessings
of
Almightie
God
,
and
by
our
thankefulnesse
in
this
world
arriue
vnto
greater
blessings
in
the
next
;
out
of
a
true
desire
hereof
I
will
conclude
with
Saint
Paule
,
a
true
Conuertite
through
Gods
singular
mercie
,
Bonum
autem
facientes
non
deficiamus
,
tempore
enim
suo
metemus
,
Galat.
6.
vers.
9.
non
deficientes
;
And
let
vs
not
be
wearie
in
well
doing
,
for
in
due
season
we
shall
reape
if
we
faint
not
.
These
wordes
of
Saint
Paule
are
fit
for
vs
,
who
exhorteth
the
Galathians
to
the
workes
of
holinesse
,
the
true
effects
of
a
iustifying
faith
:
Wherein
the
Apostle
performeth
the
part
of
a
prudent
and
wise
Husbandman
,
who
to
keepe
his
workemen
and
labourers
from
slouth
,
and
to
encourage
them
to
goe
stoutly
forward
in
their
paines
without
fainting
,
putteth
them
in
minde
of
the
fruitfull
haruest
that
will
follow
,
that
strengthened
with
the
ioyfull
hope
of
gaine
,
they
may
willingly
continue
in
the
toyle
of
their
worke
.
For
so
Saint
Paule
,
knowing
all
Christians
to
be
labourers
and
workemen
in
the
field
of
Gods
Church
,
and
that
it
is
as
proper
for
them
all
to
doe
the
workes
of
vertue
and
sanctitie
,
as
it
is
for
the
birdes
to
flye
;
to
the
end
they
may
not
be
tyred
out
with
the
heate
and
burden
of
the
day
,
nor
be
wearied
with
the
toyle
of
tribulations
and
sufferings
of
any
temptations
,
and
so
giue
ouer
good
workes
,
but
perseuere
to
the
end
and
period
of
their
liues
,
he
propoundeth
vnto
them
the
great
fruit
that
shall
bee
reaped
at
Haruest
,
after
all
their
vertuous
deedes
,
and
all
sufferings
in
any
persecutions
;
when
for
their
teares
they
shall
reape
ioy
;
when
for
earthly
wants
they
shall
enioy
store
of
heauenly
treasures
;
when
for
all
the
valiant
combats
against
the
world
,
the
flesh
,
and
the
diuell
,
in
the
constant
confession
of
their
faith
before
God
and
man
,
Heauen
shall
be
their
reward
,
and
glorie
their
crowne
.
O
happie
end
,
which
shall
end
with
endlesse
eternitie
!
Therefore
euen
so
to
you
all
,
and
to
my selfe
(
with
earnest
desires
of
Gods
blessing
)
for
my
conclusion
,
I
will
instate
once
againe
Saint
Paul
,
saying
,
Let
vs
not
be
wearied
in
well
doing
,
for
in
due
season
wee
shall
reape
,
if
wee
faint
not
.
By
the
expectation
of
which
glorious
reward
,
let
vs
be
encouraged
against
all
,
either
corporall
or
spirituall
oppositions
,
to
stand
faithfully
in
defence
of
the
Gospell
of
Christ
,
to
the
confusion
and
stopping
the
mouthes
of
all
that
shall
contradict
vs
:
Which
God
graunt
wee
may
doe
with
true
religious
hearts
,
to
the
glorie
of
his
most
holy
Name
;
with
loyall
affections
for
the
safetie
of
our
dread
Soueraigne
;
and
with
mutuall
charitie
for
the
euerlasting
combination
of
our
hearts
in
Christ
Iesus
.
Amen
.
FINIS
.