The
Cause
of
M.
Antonius
de
Dominis
his
Returne
out
of
England
.
EXCELLENTLY
(
as
all
other
thinges
)
doth
the
holy
Ghost
by
the
mouth
of
Saint
Paul
reckon
amongst
the
works
of
the
flesh
,
contentions
,
emulations
,
angers
,
debates
dissentions
,
and
sects
:
these
vnfortunate
fruits
of
this
wicked
tree
I
hauing
tasted
,
or
rather
out
of
the
corrupt
disease
of
my
minde
greedily
deuoured
,
haue
now
thought
requisite
,
after
the
holesome
receite
of
Gods
grace
,
to
cast
vp
agayne
,
and
make
a
perfect
euacuation
of
this
contracted
filth
.
This
that
I
might
the
more
safely
and
readily
doe
,
and
my selfe
openly
reprehend
,
and
condemne
the
manifold
errours
that
haue
ensued
of
the
wicked
resolution
of
my
former
bad
departure
;
I
resolued
with
my selfe
the
best
course
to
be
,
leauing
the
schoole
of
errours
,
falsities
,
and
heresies
,
to
returne
of
myne
owne
accord
to
the
holy
Roman
Church
,
the
one
&
only
pillar
,
and
singular
foundation
of
truth
,
and
mother
of
all
Catholikes
,
from
which
so
wickedly
I
had
departed
;
&
therefore
first
of
all
I
will
explicate
this
reprehension
,
condemning
,
and
detestation
of
my
errours
past
:
after
that
I
will
recount
other
causes
for
which
I
was
to
leaue
England
,
and
other
hereticall
countreyes
,
and
to
returne
agayne
to
the
holy
Catholike
Roman
Church
.
2.
It
is
a
most
ancient
disease
of
our
corrupt
nature
,
as
it
were
by
inheritance
conueighed
from
our
first
parent
vnto
all
his
posterity
,
that
when
we
erre
and
doe
agaynst
that
which
is
commaunded
,
we
eyther
coyne
friuolous
excuses
:
The
woman
whome
thou
hast
giuen
me
&c.
or
else
defend
our
faultes
,
and
with
the
counterfeit
garment
of
iustice
,
and
vertue
,
labour
all
we
can
to
maske
and
couer
them
.
This
to
haue
befallen
vnto
me
I
doe
both
confesse
,
&
lament
.
The
disease
of
my
soule
wherewith
I
was
sicke
before
my
departure
was
,
in
that
I
trusted
to
much
to
my
own
prudence
agaynst
that
wholesome
counsayle
of
the
Wise-man
,
ne
innitaris
prudentiae
tuae
,
and
out
of
the
confidence
of
my
small
wit
,
being
of
so
small
reach
I
iudged
too
rashly
of
matters
of
Fayth
:
besides
this
a
certaine
frenzy
of
rage
,
not
that
which
some
ignorant
companions
only
wise
in
their
owne
conceit
,
obiected
vnto
me
when
I
was
to
returne
out
of
England
,
for
that
,
forsooth
,
certayne
Promotions
,
which
in
vayne
I
thirsted
after
were
denyed
me
,
but
altogeather
caused
of
my
vnreasonable
impatience
whiles
I
tooke
it
most
grieuously
to
be
vnder
them
,
of
whome
in
the
Booke
of
the
causes
of
my
departure
I
haue
without
all
cause
complayned
:
these
things
carryed
me
vpon
the
shelfs
and
sands
,
these
did
beate
my
barke
agaynst
the
rocks
,
these
sharpened
my
wit
to
pestiferous
thoughts
,
these
were
the
cause
why
I
fondly
feigned
errours
of
the
Roman
Church
,
wherby
I
might
excuse
my
departure
;
these
finally
cast
me
on
those
extreme
coastes
,
where
I
went
,
and
that
I
might
seeme
to
haue
done
well
,
and
in
some
sort
endeauour
to
auoyd
the
imputation
of
imprudency
and
rashnes
,
and
of
heresy
also
,
first
for
defence
of
my
departure
I
set
forth
my
purpose
and
intention
in
the
same
,
then
other
volumes
,
and
bookes
fraught
with
such
things
as
eyther
the
art
of
feigning
,
or
forging
suggested
,
or
the
wisdome
of
the
flesh
did
prompt
vnto
me
:
and
whiles
the
sicknes
boyled
in
my
brest
within
,
and
the
stings
of
wrath
did
pricke
my
exulcerated
mynd
,
the
itch
of
my
tongue
,
and
pen
did
breake
forth
into
an
impostume
.
Many
things
which
heretikes
,
enemyes
of
the
Sea
Apostolike
did
belieue
,
affirme
,
and
professe
,
seemed
to
me
,
now
blinded
by
my selfe
to
be
credible
,
some
to
be
true
;
when
as
yet
I
had
neuer
brought
these
controuersies
to
the
touchstone
of
true
diuinity
,
nor
had
throughly
discussed
them
,
for
I
had
not
ended
any
part
of
the
Ecclesiasticall
Commonwealth
in
which
I
had
determined
to
treat
of
points
of
religion
,
and
rules
of
fayth
;
nor
yet
had
I
so
much
as
begunne
it
,
howsoeuer
in
the
booke
of
the
cause
of
my
departure
I
sayd
,
that
I
had
already
finished
all
these
books
.
Hence
it
came
that
I
rashly
relying
on
the
slaunders
of
heretikes
and
not
on
the
Catholike
fayth
,
entituled
one
of
my
books
,
Of
the
cause
of
my
departure
,
and
another
in
Italian
,
The
rockes
of
Christian
shipwracke
,
and
another
A
certayne
sermon
,
which
I
filled
ful
of
errours
,
and
heresies
for
the
most
part
,
in
hatred
of
the
holy
Roman
Church
,
and
Sea
Apostolike
,
and
of
those
Popes
by
whom
I
thought
my selfe
to
haue
byn
iniured
;
and
affirmed
those
and
many
other
things
which
before
I
knew
to
be
false
,
and
hereticall
,
and
after
at
least
in
part
,
my selfe
misliked
,
and
did
whils
I
wrote
in
England
from
my
hart
detest
them
,
because
they
conteyne
open
heresyes
,
agaynst
the
Catholike
truth
,
and
are
contrary
to
sound
doctrine
;
I
meane
to
that
which
the
Catholicke
Roman
Church
hath
alwayes
held
,
and
holds
at
this
day
:
agaynst
which
whatsoeuer
,
or
whersoeuer
is
written
or
sayd
by
me
,
that
in
al
and
euery
part
I
do
condemne
and
detest
;
and
I
will
better
,
&
more
at
large
by
Gods
help
,
condemne
and
detest
the
same
,
in
the
confutation
of
my
bookes
of
the
Ecclesiasticall
Commonwealth
,
&
other
bookes
that
I
haue
written
agaynst
the
truth
:
for
I
submit
my selfe
,
and
all
my
bookes
to
the
most
holy
iudgement
,
and
censure
of
the
holy
Roman
and
Apostolicall
Sea
,
the
mistresse
and
guide
of
all
other
Churches
.
3.
In
the
meane
tyme
here
in
this
exchange
for
a
new
,
and
sounder
resolution
,
I
most
detest
the
former
of
my
departure
,
the
Infamous
Rockes
of
the
shipwrackes
,
of
my selfe
especially
,
and
heretikes
,
but
not
of
Catholikes
,
&
moreouer
the
Sermon
mentioned
;
neither
shall
I
shame
by
casting
of
the
garments
which
I
had
made
for
myselfe
,
to
shew
my
nakednes
,
because
I
was
not
ashamed
agaynst
all
law
and
conscience
to
breake
forth
into
vayne
fictions
,
open
slaunders
,
and
filthy
heresies
.
4.
First
therfore
I
confesse
,
&
in
conscience
truly
,
&
sincerly
testify
that
I
wrote
that
booke
of
the
Cause
of
my
departure
,
and
the
other
two
,
to
wit
the
Rocks
,
and
Sermon
,
not
out
of
sincerity
of
hart
,
not
good
conscience
,
not
out
of
vnfeygned
faith
,
but
that
I
might
cast
some
colourable
excuse
on
my
shamefull
departur
,
&
that
I
might
be
the
more
gratfull
,
and
welcome
vnto
the
heretickes
,
to
whom
like
a
wretch
I
went
,
or
with
whome
I
did
conuerse
.
The
ten
yeares
labour
which
I
bragged
of
in
the
book
of
my
departure
,
was
not
imployed
in
maturity
of
deliberation
,
grauity
of
iudgement
,
discussion
of
truth
,
but
all
that
while
I
studyed
how
to
finish
that
vaine
,
fruitles
,
and
pernicious
worke
of
the
Ecclesiasticall
commonwealth
,
&
coyne
bold
,
and
hereticall
fictions
,
and
withall
satisfy
the
impotent
force
of
myne
owne
rage
;
in
so
much
as
that
vocation
was
not
deuine
,
but
diabolicall
,
not
inspired
by
the
holy
Ghost
,
but
suggested
by
a
bad
spirit
,
vexing
me
worse
then
it
did
Saul
with
the
spirit
of
giddines
:
5.
I
sayd
,
that
the
behauiour
of
the
court
of
Rome
was
the
cause
why
I
should
for
euer
abhorre
it
:
I
am
not
ignorant
,
that
herein
I
spake
ill
,
for
there
were
not
wanting
then
,
nor
yet
are
at
Rome
very
many
conspicuous
examples
of
piety
,
&
all
Christian
vertues
which
are
able
to
delight
,
and
allure
religious
,
or
well
disposed
mynds
.
I
sayd
that
out
of
the
forbidding
of
hereticall
books
to
be
read
,
do
spring
euill
suspitions
which
get
credit
to
the
books
of
heretiks
,
and
induce
men
to
belieue
somewhat
to
be
in
them
which
Catholikes
could
not
confute
,
and
this
I
acknowledge
to
haue
been
spoken
by
me
,
not
without
great
iniury
to
the
Catholike
saith
,
who
haue
found
in
their
bookes
,
I
meane
of
heretikes
,
false
,
hereticall
,
scandalous
,
and
pestiferous
doctrine
,
from
reading
of
which
,
least
the
Faythfull
be
infected
they
are
worthily
to
be
restrayned
:
for
not
vnto
priuate
men
who
read
those
bookes
,
but
vnto
the
Pastours
,
the
iudgement
of
fayth
hath
euer
and
doth
still
appertayne
,
that
they
may
know
which
are
poisoned
pasturs
,
and
remoue
their
flockes
far
from
them
.
Moreouer
the
arguments
of
heretiks
are
deceytfull
,
sophisticall
,
and
haue
most
easy
solutions
.
I
affirmed
the
doctrine
of
those
who
oppose
themselues
to
the
Church
of
Rome
,
nothing
at
all
,
or
very
little
to
degenerate
from
the
pure
doctrine
of
the
primitiue
Church
,
and
this
also
is
false
:
for
the
opinions
in
which
they
differ
from
Catholiks
,
are
all
of
them
most
contrary
to
those
which
that
Church
held
,
&
nothing
can
conuince
them
more
certainly
of
errour
than
the
authority
of
the
ancient
Church
from
which
they
by
these
noueltyes
haue
very
far
departed
:
in
so
much
as
for
this
cause
they
are
condemned
as
heretikes
by
the
Church
of
Rome
:
it
is
therefore
to
be
detested
,
&
I
doe
detest
that
which
I
sayd
,
Therefore
the
religion
of
Protestants
to
be
condemned
of
the
Church
,
because
it
is
contrary
to
the
sense
,
and
corrupted
manners
of
the
Court
of
Rome
.
I
said
,
that
in
Rome
by
extreme
violence
were
coyned
new
articles
of
beliefe
,
and
this
truly
I
did
say
both
agaynst
my
knowledge
and
conscience
,
for
I
neuer
saw
any
such
matter
,
nor
any
man
else
,
as
most
certainly
I
know
,
for
none
can
say
that
there
are
new
articles
coyned
,
when
there
are
only
added
the
true
declarations
&
explications
of
the
true
articles
,
&
those
gathered
out
of
the
holy
scripturs
,
traditions
of
the
Fathers
,
&
very
rules
of
religion
.
Againe
I
endeuored
to
depriue
the
Roman
Church
of
the
titles
of
Catholike
,
and
Vniuersall
,
wherin
I
exceedingly
erred
:
for
by
the
Roman
Church
is
not
vnderstood
that
speciall
,
and
particuler
Church
alone
,
which
is
at
Rome
,
but
the
collection
of
all
other
Churches
adhering
to
the
Roman
in
vnity
of
the
same
fayth
,
and
subiection
to
the
same
chiefe
Bishop
,
wheresoeuer
they
be
,
albeit
in
the
vttermost
coastes
and
corners
of
the
earth
.
And
doubtles
this
is
most
true
,
&
of
me
,
both
by
word
of
mouth
,
as
England
it selfe
can
testify
,
and
in
my
written
treatises
of
the
Eccleclesiasticall
commonwealth
,
and
in
that
part
which
last
of
all
(
I
heare
)
is
printed
in
Germany
,
I
haue
euinced
,
that
there
is
no
other
Catholike
Church
but
the
Roman
,
vnderstanding
thereby
that
particular
with
the
other
adhering
thereunto
;
wheras
all
other
companies
of
Christians
are
defiled
with
heresies
,
and
being
by
schisme
deuided
and
separated
from
the
truth
,
are
out
of
the
Catholike
,
vniuersall
,
and
true
Church
of
Christ
;
and
these
blind
soules
with
their
blynd
guides
,
rush
and
fall
headlong
into
the
pit
of
hell
,
which
I
in
my
errour
most
wickedly
and
without
grieuous
iniury
affirmed
of
the
Roman
Catholikes
:
for
from
the
Roman
Church
at
all
times
to
all
other
Churchs
the
most
shining
light
of
the
pure
and
incorrupted
fayth
hath
flowed
,
and
at
this
present
flowes
.
I
remember
also
,
that
in
the
preface
of
my
bookes
of
the
Ecclesiasticall
commonwealth
,
I
vsed
certayne
wordes
,
by
which
I
insinuated
all
such
to
be
in
the
Catholike
Church
,
who
had
receaued
baptisme
in
the
name
of
the
Trinity
;
but
albeit
the
words
haue
an
ill
sound
,
&
make
all
hereticall
Churches
true
&
sound
members
of
the
true
Catholike
Church
,
which
is
most
false
,
and
hereticall
,
yet
my
meaning
was
,
that
the
Arian
,
Nestorian
,
Eutichian
,
all
hereticall
and
condemned
Churches
in
tymes
past
,
should
be
excluded
,
and
only
the
true
belieuers
to
be
retayned
:
which
true
belieuers
I
thought
then
to
be
many
more
then
indeed
they
are
,
and
many
Churches
tainted
with
these
latter
Heresyes
,
and
by
Schisme
deuided
,
I
erroneously
iudged
to
pertaine
to
the
Catholike
;
but
though
the
Catholike
Church
be
so
denominated
for
her
Vniuersality
,
yet
this
Vniuersality
includes
no
other
then
the
true
orthodoxe
,
or
right
belieuing
Churches
,
spread
ouer
the
whole
world
,
which
remayne
in
vnity
with
the
Roman
.
And
truly
the
vniuersality
of
the
Roman
Church
doth
consist
not
only
in
the
continual
durance
neuer
yet
interrupted
,
or
euer
after
to
be
,
and
constance
of
sound
beliefe
,
but
also
is
vniuersall
,
because
the
selfe
same
fayth
of
Rome
,
and
supreme
gouernement
are
extended
after
the
comming
of
Christ
to
all
places
,
and
all
Nations
:
for
which
respect
euen
in
these
latter
ages
,
it
is
no
lesse
to
be
tearmed
Catholike
,
then
it
was
in
the
tyme
of
the
ancient
Fathers
,
because
the
fayth
of
the
Roman
Church
euen
at
this
tyme
,
is
propagated
in
the
most
remote
,
&
vast
regions
of
the
East
and
West
Indyes
,
euen
vnto
the
furthest
corners
of
the
earth
;
in
so
much
as
the
children
of
this
Church
euen
in
these
dayes
passing
by
continuall
trauel
from
the
rising
of
the
Sunne
vnto
the
setting
,
and
carrying
with
them
the
Fayth
of
Christ
,
&
offering
cleane
sacrifices
,
that
now
may
be
sayd
especially
to
be
fulfilled
,
which
God
pronounced
by
the
mouth
of
Malachy
:
S.
Peters
succcessor
.
5.
I
freely
confesse
that
the
booke
which
I
called
the
Rockes
of
Christian
shipwrack
did
exceedingly
displease
me
presently
after
that
it
was
set
forth
,
for
without
all
choyce
had
of
the
matter
,
without
all
discussion
or
search
of
truth
I
hudled
it
vp
,
that
I
might
some
way
or
other
please
the
Englishmen
,
after
my
arriuall
amongst
them
;
in
writing
of
which
I
considered
,
and
layd
open
not
what
was
true
,
but
what
pleased
best
the
enemies
of
the
Church
,
especially
the
vulgar
,
and
vnlearned
multitude
:
and
this
booke
whiles
I
was
in
England
,
&
preparing
for
my
departure
being
obiected
vnto
me
by
the
King
,
and
other
men
,
I
did
in
plain
wordes
detest
it
,
and
my selfe
withstood
the
greater
part
of
heresyes
which
it
conteynes
,
and
as
far
as
I
was
able
impugned
them
:
al
which
here
agayne
I
reiect
,
abhorre
,
and
detest
.
The
heresies
were
these
.
The
B.
of
Rome
not
to
be
Christs
vicar
on
earth
,
and
visible
head
of
his
Church
;
that
he
had
no
power
ouer
temporall
things
;
implicite
fayth
to
auayle
nothing
but
much
to
hurt
the
faithfull
;
the
excommunications
of
the
law
to
be
vain
buggs
;
the
commandements
of
the
Church
not
to
bind
vnder
mortall
sinne
;
the
vnity
of
the
Church
not
to
be
taken
from
one
visible
head
;
the
Pope
to
be
the
capitall
eenemy
of
the
whole
Church
;
the
Masse
to
be
no
true
sacrifice
;
the
ceremonies
of
the
Masse
to
be
light
Comical
gestures
,
no
transsubstantiation
to
be
made
;
auricular
confession
with
absolution
to
be
no
true
Sacrament
;
that
there
is
no
purgatory
;
satisfaction
for
release
of
the
punishment
after
that
the
fault
is
forgiuen
not
to
be
necessary
;
no
Indulgences
to
be
,
but
of
such
penaltyes
only
as
are
imposed
;
the
Saintes
not
to
be
inuocated
;
the
worship
of
Relikes
,
and
Images
not
to
be
lawfull
;
that
there
is
no
merit
of
good
workes
to
euerlasting
life
.
These
,
and
the
the
like
errours
,
and
manifest
heresies
not
so
much
myne
,
and
new
,
as
of
the
auncient
,
and
modern
heretickes
,
and
their
bablings
,
and
doating
dreames
,
condemned
alwayes
by
the
Catholike
Church
in
many
holy
generall
Councells
,
are
miserable
rockes
vnto
which
such
as
approach
make
lamentable
shipwracke
of
their
faith
and
euerlastinge
saluation
;
and
therefore
I
fly
from
them
as
far
as
I
am
able
:
and
least
that
I
should
haue
beene
cast
away
vppon
them
in
England
,
I
was
of
necessity
to
depart
from
thence
,
and
rerurne
to
the
true
Church
,
the
port
and
harbour
of
Catholickes
,
and
forsake
,
detest
,
anathematize
or
accurse
all
the
foresayd
errors
,
and
whatsoeuer
others
if
there
be
any
other
in
those
bookes
,
which
agree
not
with
the
faith
expressed
in
the
sacred
Councells
,
especially
in
the
late
Councell
of
Trent
:
on
the
other
side
I
imbrace
,
and
auer
the
contrary
truthes
,
to
wit
,
the
chiefe
Bishop
of
Rome
by
Christs
iustitution
to
be
his
Vicar
on
earth
;
to
be
the
visible
head
of
the
militant
Church
which
alwayes
hath
beene
visible
,
with
full
power
receaued
from
God
to
gouerne
and
order
the
same
;
the
same
Bishopp
of
Rome
to
haue
power
ouer
temporall
thinges
in
ordine
ad
spiritualia
;
the
implicite
fayth
to
be
profitable
,
and
sometymes
necescessary
,
as
when
one
without
his
fault
hath
no
expresse
faith
,
or
beliefe
of
some
articles
;
the
excommunications
of
the
law
,
or
deliuered
ipso
facto
,
to
be
of
force
,
and
to
be
feared
,
as
induced
by
exceeding
great
reason
,
and
lawfull
power
;
the
Popes
to
be
able
to
excommunicate
all
faithfull
people
of
what
place
,
or
countrey
soeuer
,
in
case
they
deserue
to
be
so
censured
,
the
commaundements
of
the
Church
bynd
all
vnder
mortall
sinne
to
obserue
them
;
the
vnity
of
the
Church
chiefly
to
depend
vpon
the
one
,
visible
head
thereof
;
the
B.
of
Rome
to
be
the
true
,
lawfull
,
&
towards
the
sheepe
of
Christ
as
it
behoueth
,
the
profitable
Pastor
of
the
whole
Church
,
the
only
eternall
saluation
of
which
I
desire
he
may
alwayes
thirst
,
and
seeke
with
all
care
;
in
in
the
Masse
to
be
offered
vp
vnto
God
a
true
,
proper
,
and
propitiatory
sacrifice
,
the
ceremonies
of
the
Masse
ordained
by
the
Fathers
,
and
Pastors
of
the
Church
by
the
inspiration
of
the
holy
Ghost
,
to
be
holy
,
mystical
,
profitable
,
and
by
all
meanes
to
be
retayned
;
transubstantiation
to
be
made
in
the
Sacrament
of
the
Aultar
,
that
is
the
conuersion
of
turning
of
the
whole
substance
of
bread
into
the
body
,
&
of
the
whole
substance
of
wine
into
the
bloud
of
our
Lord
Iesus
Christ
;
by
Sacramentall
absolution
wherby
the
priest
absolues
the
penitent
,
to
be
exercised
a
true
and
proper
power
of
binding
,
and
losing
sins
,
which
our
Lord
gaue
to
the
ministers
of
his
Sacraments
in
the
Church
,
to
be
purgatory
in
that
manner
,
as
the
holy
Roman
,
&
Apostolicke
Church
teacheth
it
to
be
graunted
;
satisfaction
to
be
much
avayleable
for
the
releasement
of
the
punishment
after
that
the
sinne
is
forgiuen
;
the
vse
of
pardons
in
the
Catholike
Church
to
whome
Christ
hath
giuen
power
to
bestow
them
,
to
be
most
ancient
,
most
soueraygne
,
and
approued
by
the
authority
of
holy
Councels
;
the
Saints
not
only
without
all
errour
of
the
faithfull
to
be
inuocated
,
but
further
that
it
is
good
,
&
profitable
to
haue
recourse
to
their
prayers
,
and
help
;
the
worship
of
Reliques
,
and
images
to
be
good
,
lawfull
,
and
profitable
;
which
cannot
be
abrogated
without
the
spot
of
heresy
;
the
merit
of
eternall
life
to
depend
of
our
good
workes
.
The
later
General
Councels
which
are
of
supreame
authority
in
the
Church
,
my
stomak
being
ouer
charged
with
ill
humours
,
I
did
often
despise
,
especially
the
Councells
of
Florence
,
&
Trent
,
many
times
also
that
of
Constance
,
and
through
my
procuring
a
certayn
history
came
forth
in
print
of
the
Councell
of
Trent
,
of
the
truth
of
which
history
I
had
no
certainty
,
yea
it
is
worthily
suspected
of
imposture
:
in
these
thinges
also
I
confesse
that
I
erred
very
much
,
for
I
affirme
all
the
most
wholsome
decrees
of
these
Councells
with
full
fayth
to
be
imbraced
by
all
the
Catholikes
.
6.
In
a
certayn
sermon
of
mine
had
in
Italian
at
London
the
first
sonday
in
Aduent
,
and
printed
,
I
set
down
these
errours
,
which
being
after
repeated
agayne
in
the
booke
of
the
Rocks
,
now
I
haue
worthily
detested
.
In
that
sermon
I
framed
a
certayn
night
of
papall
errours
in
the
Roman
Church
,
wheras
indeed
in
the
Roman
Church
alone
and
others
conioyned
therewith
there
is
true
light
,
the
true
,
and
only
most
shining
day
,
out
of
which
(
in
England
especially
)
is
continuall
,
&
most
darke
night
.
In
the
Church
of
Rome
,
the
light
of
truth
,
the
true
,
and
sincere
vnderstanding
of
the
holy
scriptures
driues
far
away
from
it
al
the
darkenes
of
errours
,
with
which
darknes
miserable
England
being
ouercast
,
groapeth
like
a
blind
man
at
noone
day
.
I
sayd
in
the
same
sermon
,
and
reiterated
agayne
in
the
booke
of
the
Rocks
,
that
S.
Peter
was
neuer
at
Rome
,
but
this
as
a
soule
,
and
ignorant
lye
I
freely
confesse
is
to
be
condemned
.
I
made
all
the
Apostles
in
planting
,
and
gouerning
the
Church
to
be
equall
,
whereas
notwithstanding
the
supremacy
of
S.
Peter
ouer
them
is
cleare
by
the
very
gospells
and
Apostolicall
traditions
.
I
affirmed
the
Bishops
to
succeed
the
Apostles
with
equall
power
,
and
to
be
Bishops
in
solidum
of
the
Vniuersall
Church
,
whereas
yet
Bishops
are
but
Pastors
of
particuler
Churchs
,
&
haue
but
a
particuler
charge
,
the
generall
primacy
being
reserued
to
him
who
in
the
same
succeedeth
S.
Peter
who
is
the
B.
of
Rome
,
and
chiefe
Pastor
.
I
sayd
that
holy
water
,
graynes
,
crosses
,
hallowed
images
,
Papal
,
and
Episcopall
blessings
,
the
stations
,
diuersity
of
habits
,
cords
,
leather
girdles
,
visiting
Churches
,
and
Altars
,
beades
,
processions
,
and
the
like
to
be
toyes
;
when
as
it
sufficiently
appeareth
,
almost
all
of
these
thinges
to
be
auncient
and
allowed
in
the
Catholicke
Church
,
which
vse
is
to
be
continued
,
yea
euen
in
those
things
which
are
more
fresh
inducements
to
piety
&
deuotion
.
I
affirmed
that
there
were
only
two
Sacraments
,
Baptisme
,
and
the
Supper
;
whereas
yet
the
Catholike
Church
lightned
by
the
holy
ghost
,
doth
plainly
teach
&
define
that
there
be
seauen
true
Sacraments
:
all
which
,
and
what
other
heresyes
soeuer
condemned
by
the
Catholike
Roman
Church
,
I
doe
also
condemne
,
and
with
firme
faith
belieue
,
hold
,
and
professe
the
contrary
to
these
heresies
defined
by
the
same
:
for
it
is
most
certayn
,
that
in
the
decrees
of
the
holy
Roman
Church
,
reason
is
not
seuered
from
authority
,
&
the
schoole
doctrin
especially
in
articles
religion
,
to
be
altogether
conformable
to
the
sense
,
or
doctrine
of
the
holy
Fathers
.
This
further
I
confesse
,
that
I
haue
without
cause
complained
in
my
books
of
the
Court
of
Rome
,
as
if
it
had
vsurped
authority
belonging
to
others
;
for
vnles
that
Church
out
of
her
lawfull
authority
ouer
Archbishops
&
Bishops
keep
them
both
in
order
,
the
violating
of
all
lawes
will
easely
follow
by
their
dissension
.
It
is
truly
the
greatest
happines
of
the
Church
,
when
her
inferiour
Pastors
vnder
one
most
vigilant
Pastour
receaue
and
execute
from
him
who
hath
supreme
authority
ouer
all
,
reformation
of
life
,
and
the
charge
of
sound
,
and
sincere
doctrine
.
And
truly
should
not
the
mild
,
and
Fatherly
care
of
the
holy
Inquisition
watch
attentiuely
ouer
our
Lords
flocke
,
the
scabbed
sheep
would
find
no
cure
,
and
that
most
wicked
infection
would
soone
farre
&
neere
spread
it selfe
.
The
ordinary
armour
of
that
tribunall
are
sound
doctrine
and
instruction
full
of
charity
,
and
not
these
others
which
I
out
of
my
exulcerated
mind
haue
with
so
many
falsityes
,
and
slaunders
exaggerated
:
but
in
case
the
festered
soares
doe
not
yield
to
lenitiue
medicines
,
then
is
it
both
fit
,
and
necessary
that
the
Phisitian
apply
more
sharp
,
and
corrosiue
plaisters
.
7.
But
now
euen
the
inward
fyre
of
the
diseases
of
my
mynd
did
rage
almost
by
miracle
,
after
the
entrance
of
Gregory
the
fifteenth
to
the
gouernment
of
the
Church
(
whose
eminent
piety
,
singular
wisdome
,
and
continuall
sanctity
of
a
most
innocent
life
,
I
indeed
belieued
to
haue
aduaunced
him
to
that
high
honour
)
I
began
to
thinke
of
some
more
healthfull
course
,
the
holy
ghost
enlightning
me
with
the
beames
of
his
grace
,
in
so
much
that
now
the
dangers
of
my
soule
in
the
state
I
liued
in
,
beganne
to
shew
themselues
euery
day
more
cleerly
vnto
me
,
and
I
now
wondered
that
I
had
gone
so
farre
in
folly
,
and
errour
,
that
I
would
conioyne
my selfe
with
them
who
were
heretikes
,
&
playne
,
and
absolute
scismaticks
.
Such
in
tymes
past
was
the
guilefull
deceite
of
a
few
Arrians
in
the
Councell
of
Arimini
,
that
by
secret
collusion
they
had
as
it
were
drawne
almost
all
the
Catholikes
into
Arianisme
,
tunc
(
sayth
S.
Hierome
)
8.
In
England
(
if
we
speake
of
Religion
)
are
many
sects
:
there
are
Puritans
,
or
rigid
Caluinists
:
there
are
more
moderate
who
call
themselues
only
Protestants
,
&
Reformed
:
there
are
Anabaptists
,
&
those
deuided
into
diuers
sects
:
neither
want
there
Arrians
,
Photinians
&
such
like
raffe
of
lewd
men
,
who
albeit
they
be
not
allowed
openly
to
professe
their
errours
,
yet
are
they
not
banished
the
land
,
nor
punished
at
home
,
but
are
tolerated
,
whiles
in
the
mean
time
they
spread
their
poyson
,
&
infect
others
:
that
the
Anabaptists
hold
many
heresies
none
that
is
not
an
Anabaptist
will
deny
but
they
in
England
freely
haue
their
conuenticles
,
and
his
Maiesty
himselfe
one
day
told
me
,
that
lately
in
London
,
at
the
assembly
of
the
Anabaptists
,
a
woman
had
made
a
sermon
,
&
ministred
their
Sacraments
.
The
heresies
of
the
Puritans
are
notorious
,
to
wit
,
that
there
is
no
free
will
,
God
to
be
Author
of
sinne
,
God
merly
,
because
so
it
pleaseth
him
to
damn
many
;
Christ
not
to
haue
dyed
for
al
,
to
haue
vndergon
the
punishment
of
hel
,
that
infants
baptized
be
damned
&c.
the
more
moderate
Protestants
,
although
they
goe
about
,
touching
points
of
doctrine
,
to
free
themselues
in
some
sort
from
heresy
,
because
they
doe
not
admit
entirely
the
heresies
eyther
of
Caluin
or
Luther
,
if
they
follow
the
pure
doctrine
of
the
English
Church
,
which
they
call
Reformed
;
yet
can
they
not
so
escape
or
rid
their
hands
from
Puritans
and
Anabaptists
with
whome
they
fully
communicate
:
and
if
any
Anabaptist
or
Puritan
come
to
their
Ecclesiastical
Conuenticles
,
they
neither
auoid
him
,
nor
exclude
him
;
yea
almost
all
the
Puritan
Ministers
handle
,
and
minister
the
very
Sacraments
of
the
false
English
Church
vnto
all
commers
,
at
least
vnto
all
Caluinists
.
And
if
Acacius
of
Constantinople
,
for
that
he
had
communicated
with
Peter
Mogge
an
heretick
of
Alexandria
,
&
if
all
the
East
Church
for
persisting
in
communion
with
Arrius
,
was
separated
by
a
long
anathema
or
curse
from
the
Roman
,
and
West
Church
;
how
much
more
are
the
Protestants
of
England
to
be
esteemed
for
heretikes
,
because
they
continually
communicate
which
heretikes
;
neyther
do
they
condemne
them
;
or
deny
them
their
company
,
but
rather
admit
them
al
that
will
communicate
in
their
ceremonies
,
rites
,
and
Sacraments
with
the
English
Church
?
Doth
not
the
deformed
Church
of
England
publickly
and
plainly
professe
communion
,
&
Ecclesiastical
league
or
fryendship
with
Geneua
the
mother
of
Puritans
,
and
all
other
forrayn
Caluinists
?
Are
there
not
euen
in
London
the
Kinges
Citty
,
and
that
by
publicke
graunt
of
the
King
,
Churches
of
the
French
,
Flemish
and
Italian
Caluinists
,
which
hate
and
abhorre
the
doctrine
,
profession
,
&
rites
of
England
,
&
yet
are
most
deerely
beloued
sisters
of
the
English
Synagogue
?
And
by
them
Puritanisme
is
especially
maintayned
,
and
set
forward
in
England
.
Moreouer
with
the
Lutherans
,
polluted
with
very
many
heresies
,
the
English
Sinagogue
is
most
ready
to
communicate
,
and
labours
all
that
it
can
,
to
the
end
that
these
monsters
of
many
heads
may
like
Hercules
hydra
agree
in
one
body
,
and
a
vnion
(
as
they
terme
it
)
be
made
of
all
the
reformed
Churches
:
but
of
purging
the
faith
and
doctrine
of
these
different
sects
,
&
rooting
out
their
heresies
no
care
is
had
;
&
yet
the
Lutherans
hate
the
Sacramentaries
cane
peius
,
&
angue
.
Other
heresies
of
Englishmen
concerning
faith
,
&
good
workes
,
and
iustification
,
as
also
the
B.
Sacrament
,
priuate
Masses
,
Merits
of
good
workes
,
praying
vnto
Saints
,
worshipping
of
holy
Images
,
holy
rites
and
ceremonyes
,
the
soules
of
the
departed
,
and
the
like
,
which
they
out
of
an
hereticall
spirit
doe
condemne
,
and
abolish
,
and
which
I
with
the
same
spirit
in
part
haue
once
condemned
,
and
abolished
,
I
meane
not
now
further
to
discusse
;
somewhat
(
I
meane
as
much
as
this
place
requires
)
I
shall
after
touch
,
and
more
els
where
in
a
larger
worke
.
I
come
to
their
schisme
.
9.
Sure
I
am
that
the
English
Sect
which
the
deformed
English
men
call
the
Reformed
Church
,
to
be
more
deuided
,
&
separated
from
the
Church
truly
Catholike
then
they
are
themselues
deuided
from
the
whole
world
,
diuisos
toto
orbe
Britannos
.
That
they
are
perfectly
deuided
from
the
Roman
Church
,
&
other
Churches
subiect
thervnto
,
&
commumunicating
with
the
same
in
Religion
and
fayth
,
they
will
themselues
willingly
confesse
,
and
the
thing
is
most
euident
,
most
notorious
.
Now
wheras
the
Roman
Church
with
the
others
aforsaid
is
truly
&
properly
according
to
the
Cath.
Faith
,
the
Cath.
Church
of
Christ
,
doth
it
not
necessarily
follow
the
English
Church
as
they
call
it
,
to
be
cleane
cut
of
from
the
Catholike
Church
,
and
consequently
that
it
is
not
the
body
of
Christ
,
nor
his
house
,
nor
,
absolutly
speaking
,
to
be
called
a
Church
?
Which
when
at
length
I
plainly
perceyued
,
I
was
no
longer
to
●emain
therin
.
They
will
obiect
,
&
say
,
●s
this
now
plain
vnto
thee
,
who
yet
in
●hy
book
of
Ecclesiastical
common
wealth
didst
stile
Rome
,
Babylon
,
who
diddest
deny
the
Church
of
Rome
,
who
didst
teach
vs
that
it
was
properly
schismatical
;
but
that
which
thou
affirmest
of
our
Church
doth
not
so
plainly
appeare
vnto
vs
.
So
they
.
Wherfor
I
shal
goe
about
to
mak
this
point
euident
vnto
the
English
,
who
know
ful
well
that
I
am
not
Pithagoras
whose
only
authority
among
his
schollers
for
any
thing
that
he
sayd
,
was
held
for
best
proofe
:
let
them
not
therfore
be
moued
with
those
things
I
haue
sayd
,
without
other
argument
,
yea
further
let
my
wordes
want
their
weight
,
&
credit
euen
where
I
bring
my
reasons
and
proofes
,
if
they
be
found
to
be
weak
and
feeble
.
Truly
my
reason
on
which
I
relied
,
when
I
made
Christian
Rome
to
be
Babylon
,
was
because
the
prophesy
o●
S.
Iohn
could
no
be
explicated
of
Rom●
as
it
was
heathen
,
before
it
imbraced
the
fayth
of
Christ
.
10.
Two
causes
only
there
may
be
of
lawfull
separation
,
that
one
or
more
Churches
of
Christ
,
may
wholy
repell
one
or
more
Churches
from
their
communicating
with
them
,
without
the
incurring
of
schisme
:
the
one
is
heresy
,
the
other
schisme
it selfe
.
The
heretical●
Churches
that
are
incorrigible
are
to
b●
eschewed
of
Catholikes
,
who
are
to
hau●
no
Ecclesiasticall
communion
with
them
▪
This
is
a
point
well
knowne
among●…
Christians
.
I
often
demaunded
of
th●
Englishmen
why
they
separated
themselues
from
the
Roman
Church
,
takin●
the
same
as
it
comprizeth
all
other
besides
that
adhere
therunto
;
was
it
for
an●
heresy
?
But
truly
none
of
them
al
coul●
eyther
in
writing
,
or
by
word
of
mouth
shew
eyther
the
Roman
Catholikes
of
of
our
tymes
,
or
our
Predecessors
,
in
their
publick
profession
to
be
,
or
haue
been
tainted
with
any
true
heresy
.
The
most
soueraigne
King
of
great
Britaine
playnly
,
and
publickely
graunted
this
vnto
me
:
this
the
wiser
of
their
chiefe
,
and
inferiour
Ministers
graunted
,
and
many
other
learned
men
affirmed
the
Church
of
Rome
not
to
erre
in
the
fundamentall
fayth
:
wherfore
by
the
graunt
of
English
Protestants
this
Church
is
not
hereticall
.
They
will
obiect
perhaps
,
the
Church
of
Rome
not
to
erre
in
the
fundamentall
fayth
(
which
I
in
the
booke
of
the
causes
of
my
departure
,
&
in
the
sermon
made
at
London
seemed
to
defend
)
but
to
erre
,
and
to
haue
fallen
into
heresy
in
other
not
fundamentall
articles
;
but
first
of
all
I
know
not
what
article
there
is
of
true
fayth
which
is
not
fundamentall
:
neyther
could
I
euer
conceaue
,
or
were
they
able
to
explicate
,
how
that
distinction
should
be
admitted
amongst
the
articles
of
faith
,
that
some
were
fundamentall
,
&
some
not
;
for
truly
I
alwayes
iudged
all
and
euery
of
those
articles
which
are
truly
to
be
fundamental
,
but
I
erred
in
this
that
from
the
number
of
fundamentall
,
and
consequently
from
the
true
articles
,
I
excluded
many
which
are
indeed
articles
of
faith
,
and
consequently
were
all
fundamentall
,
and
cannot
without
heresy
be
denyed
,
howsoeuer
they
be
not
of
these
principall
,
of
the
Trinity
,
Incarnation
,
Necessity
of
grace
,
Baptizing
in
the
name
of
the
Trinity
&c.
as
are
the
Sacraments
,
Iustification
,
the
necessity
of
workes
,
merits
,
indulgences
,
and
the
like
which
before
I
set
downe
,
as
now
defined
by
the
Church
,
because
these
no
lesse
rely
on
Gods
reuelation
then
the
former
,
and
therefore
as
much
belong
vnto
faith
as
they
,
for
he
who
makes
God
deceitfull
in
any
one
article
whatsoeuer
,
he
must
necessarily
acknowledg
him
to
be
deceiptfull
in
all
the
rest
:
agayne
I
demaunded
of
such
as
meant
sincerely
that
they
would
produce
but
one
article
,
in
which
the
Roman
Church
doth
hold
,
and
teach
amisse
:
they
are
wont
to
vrge
that
of
Transubstantiation
of
bread
and
wyne
into
the
body
,
and
bloud
of
Christ
,
out
of
which
they
gather
certayne
heresies
,
to
wit
,
Christ
not
to
haue
a
true
body
,
but
a
fantasticall
one
,
because
we
put
the
whole
body
in
so
litle
a
compasse
,
or
quantity
of
bread
,
in
so
much
say
they
,
as
the
body
is
no
more
a
body
:
again
,
that
Christ
is
not
in
heauen
if
he
be
on
the
altar
on
earth
,
against
the
article
of
his
Ascension
:
finally
Christ
not
to
haue
beene
borne
of
the
Virgin
Mary
,
because
that
we
doe
make
him
of
bread
.
In
these
men
truly
that
is
veryfyed
which
S.
Hierom
writes
,
Virgin
Mary
is
extant
and
existent
,
into
which
the
bread
is
transubstantiated
;
truly
these
men
do
ignorantly
forge
these
heresies
,
for
he
is
an
heretick
who
directly
vtters
heresy
:
but
if
they
aske
of
vs
what
we
belieue
of
the
truth
of
Christes
body
,
of
the
Ascension
,
of
the
Incarnation
,
they
shall
heare
vs
deliuer
the
true
,
and
Catholike
beliefe
,
notwithstanding
that
we
affirme
other
things
out
of
which
they
imagine
to
follow
these
erroneous
opinions
,
which
we
vtterly
,
and
truly
deny
to
follow
of
them
,
and
they
cannot
Theologically
conuince
vs
to
the
contrary
.
In
so
much
then
as
pertaineth
vnto
heresy
,
they
can
pretend
no
cause
wherefore
they
haue
iustly
,
&
for
good
cause
separated
themselues
from
our
Church
,
therfor
they
made
an
vnlawful
schisme
.
11.
The
more
moderate
English
Protestants
that
are
not
Puritans
,
vrge
not
much
the
heresy
of
the
Roman
Church
,
nor
from
that
ground
free
themselues
from
the
foule
spot
of
schisme
,
but
they
vrge
fiercely
idolatry
,
and
obtruding
of
new
articles
of
fayth
,
by
which
meanes
they
will
haue
the
Roman
,
that
is
the
Catholike
Church
,
to
haue
fallen
from
the
true
faith
,
and
hereby
chiefely
they
defend
the
equity
of
their
separation
;
this
idolatry
they
will
haue
to
consist
in
the
worship
,
&
inuocation
of
Saints
,
and
reuerence
of
Relikes
,
and
Images
,
and
most
of
all
in
the
Adoration
of
the
B.
Sacrament
:
&
a
more
secret
Idolatry
they
will
haue
to
lye
lurking
in
the
confidence
we
repose
on
salt
,
water
,
oyle
,
and
other
thinges
exorcised
&
blessed
:
they
also
complain
of
new
articles
thrust
vpon
them
by
Catholikes
,
in
the
definitions
of
the
Councell
of
Trent
,
about
Iustification
,
Workes
,
Merits
,
Purgatory
,
Indulgences
,
and
the
like
;
but
all
in
vayn
.
Certainly
if
we
Catholikes
were
indeed
Idolaters
,
we
should
not
only
be
heretickes
,
but
much
worse
then
most
heretickes
,
&
therefore
ought
to
be
auoyded
,
and
altogether
separated
far
from
all
the
faithfull
.
And
I
wonder
how
any
man
that
is
in
his
right
wits
,
can
charge
them
with
idolatry
,
who
dayly
professe
themselues
to
belieue
in
one
God
,
and
for
this
ground
,
or
foundation
of
fayth
are
ready
to
shed
their
bloud
;
who
dayly
preach
and
teach
that
no
diuine
worship
can
be
giuen
to
any
pure
Creature
.
This
then
is
a
base
slaunder
.
Are
we
for
our
inuocating
of
Saints
,
worshipping
of
images
,
adoration
of
the
B.
Sacrament
held
guilty
or
suspected
with
these
men
of
idolatry
?
Let
them
seeke
,
let
them
vnderstand
,
let
them
penetrate
what
we
hold
of
the
vnity
of
the
true
God
,
what
of
diuine
honour
not
to
be
imparted
vnto
creatures
,
and
then
they
shall
presently
perceaue
all
such
to
be
very
Sots
,
who
iudge
and
affirme
vs
to
be
idolaters
,
that
is
worshippers
of
creatures
with
diuine
honour
;
neither
let
them
breake
out
into
open
schisme
,
vntill
they
haue
found
in
our
doctrine
and
practise
,
true
Idolatry
.
12.
No
Catholike
euer
auouched
dead
men
,
or
Angells
to
be
worshipped
with
diuine
honour
;
we
are
not
such
fooles
.
Vigilantius
in
tymes
past
obiected
this
vnto
the
Catholikes
,
but
falsely
as
S.
Hier.
writing
against
him
doth
shew
:
and
in
this
as
in
other
thinges
of
this
nature
,
we
haue
the
ancient
Fathers
,
our
good
maisters
,
from
them
we
doe
not
dissent
,
we
doe
not
depart
,
we
doe
not
disagree
:
we
willingly
imbrace
&
most
exactly
practise
their
most
holesome
doctrine
,
and
euery
way
Catholike
,
touching
the
worshiping
of
Saints
Originis
lib.
8.
contra
Celsum
.
Epiphanij
haeres
.
79.
August
.
Epist.
44.
&
libro
de
quantitate
animae
cap.
34.
&
lib.
de
vera
relig.
cap.
55.
&
contra
Faustum
lib.
23.
cap.
21.
Cyrilli
Alexand.
lib.
6.
contra
Iulianum
.
Theodoreti
in
historia
Sanctorum
Patrum
cap.
21.
I
cite
not
the
wordes
of
these
,
and
other
Fathers
because
the
shortnes
of
this
smal
treatise
doth
not
comport
it
.
From
whence
then
haue
these
late
blind
maisters
borrowed
their
new
eyes
,
when
as
the
Catholike
Church
long
ere
they
were
born
was
most
excellently
furnished
with
most
resplendent
,
most
secure
,
&
shining
lamps
of
learning
&
sanctity
?
13.
Festiual
daies
belong
vnto
the
honour
of
Saints
,
which
we
celebrate
in
their
remembrance
,
praysing
God
and
thanking
him
,
that
he
hath
aduaunced
mortal
men
,
and
sinners
to
so
high
a
degree
of
holines
:
neither
is
this
a
late
nouelty
in
the
Church
by
annuall
deuotion
to
keep
festiuall
daies
in
the
honour
of
Saintes
;
it
is
an
ancient
vse
,
(
and
so
ancient
that
it
may
well
be
referred
to
the
tradition
of
the
Apostles
)
that
besides
the
Sonday
,
the
birth-daies
of
Saintes
should
be
kept
holy
;
which
thing
I
see
approued
by
the
ancient
custom
of
the
Church
.
I
find
S.
Cyprian
very
careful
to
haue
the
dayes
noted
,
S.
Iohn
Chrysostome
,
&
S.
Augustine
exhort
the
faithful
to
the
due
obseruance
of
the
feastes
of
Saints
.
[
*
](A20601-e11260-b)
*
So
the
Protestants
translate
non
plus
sapere
quam
oportet
sapere
,
sed
sapere
ad
sobrietatem
.
Rom.
12.3
but
more
highly
thinkinge
of
themselues
then
they
ought
,
whiles
they
haue
fully
iudged
,
and
taught
all
feastes
of
the
Saints
,
yea
of
the
B.
Virgin
mother
of
God
,
of
the
Apostles
,
and
most
famous
martirs
to
be
abrogated
and
taken
away
,
albeyt
the
English
Protestants
,
be
not
so
rigorous
;
for
in
this
matter
they
haue
left
somwhat
to
remayn
as
before
,
though
it
be
very
little
.
14.
To
inuocate
Saints
departed
,
say
these
men
,
is
nothing
els
them
to
make
many
Gods
,
and
this
our
calling
vpon
them
,
and
worshipping
of
their
images
not
to
differ
from
the
customes
of
Pagans
,
vnder
which
pretext
they
abhorre
and
auoid
vs
all
they
can
:
but
for
vs
it
were
easy
(
if
this
place
would
beare
so
long
dispute
)
to
beate
backe
,
and
refell
all
these
slaunders
of
heretikes
:
for
they
are
forced
,
if
they
beleeue
the
Scriptures
,
to
admit
this
;
(
as
certayn
that
the
soules
of
the
Saints
with
God
pray
for
vs
mortall
men
,
and
that
not
in
generall
only
,
but
also
in
particuler
,
and
it
is
most
euident
in
this
life
the
faithfull
to
be
holpen
by
the
prayers
of
the
vertuous
;
)
for
Moyses
often
by
his
prayers
turned
away
the
wrath
of
God
from
the
people
of
Israel
,
S.
Paul
ofter
commended
himselfe
to
the
prayers
of
the
faithful
:
&
these
men
may
learne
if
they
list
,
the
Saints
,
whose
soules
liue
in
the
the
sight
of
God
,
and
raign
with
Christ
,
to
pray
for
such
as
are
yet
liuing
in
the
militant
Church
,
out
of
Hieremy
Ezechiell
,
and
the
Apocalips
.
S.
Chrysostomes
,
in
the
second
Homily
vpon
the
50.
Psalme
.
Christ
warneth
vs
to
make
fryends
of
the
mammon
of
iniquity
,
S.
Augustine
attributeth
much
to
the
intercession
of
Saints
.
15.
This
intercession
of
Saints
the
holy
Fathers
acknowledg
,
admit
,
and
confirme
▪
And
truly
of
Angels
the
Ladder
of
Iacob
,
and
their
other
employments
for
vs
are
notorious
.
See
Origen
contra
Celsum
lib.
8.
Of
the
Angells
attending
vpon
vs
,
see
S.
Augustine
;
S.
Anton.
Monachorum
Parentem
Epist.
2.
ad
Arseonitas
,
Anastasium
Synaitam
in
Hexam
.
lib.
5.
Antiochum
Abbat
.
Hom.
61.
Chrysost.
de
incomprehensib
.
Dei
natura
.
Hom.
3.
&
Hom
in
Martyres
Aegyptios
.
Hieron
.
in
Epist.
1.
Cyrill
.
Alexandrinum
apud
Anastasium
Nycaenum
quaest.
61.
Theodoretum
ibidem
.
Damascen
.
Lib.
1.
Parales
.
cap.
7.
&c.
16.
For
Intercession
of
Saints
,
we
haue
the
common
consent
of
the
auncient
Fathers
.
See
S.
Cyprian
Lib.
de
mortalitate
.
Hieron
.
aduersus
Vigilantium
.
August
.
de
Baptismo
.
Lib.
5.
cap.
7.
&
Lib.
7.
cap.
1.
&
de
verbis
Apost.
Sermo
.
47.
&
Sermon
.
46.
de
Sanctis
.
&
Lib.
9.
Confess
.
cap.
3.
&
Lib.
de
cura
pro
mortuis
agenda
cap.
16.
&
contra
Faustum
Lib.
20.
cap.
21.
&
in
Meditatio
.
c.
20.
Leo
Magnus
Sermon
.
de
Sancto
Laurentio
.
Gaudentius
Brixian
.
Serm.
17.
Gregorius
Magnus
lib.
7.
Indictione
2.
Epist.
25.
Bernard
.
in
Cantic
.
Serm.
77.
I
pretermit
innumerable
others
of
later
tymes
:
the
Scriptures
therefore
,
and
Fathers
,
and
consent
of
the
vniuersall
Church
doe
securely
warrant
vs
,
that
the
Angells
and
soules
of
Saints
departed
this
life
,
doe
pray
for
the
liuing
,
and
that
also
in
particular
.
Why
then
should
not
euery
faythfull
man
take
courage
to
inuocate
,
or
call
vpon
them
whome
most
certainly
he
knowes
to
pray
for
him
in
heauen
?
17.
That
the
Inuocation
of
Angels
&
Saints
,
to
the
end
that
they
pray
for
vs
,
and
ioyne
their
prayers
with
ours
,
as
S.
Chrysostome
speaketh
,
B.
Virgin
Mother
of
God
a
part
,
that
she
is
to
be
inuocated
by
vs
,
that
she
pray
for
vs
to
her
sonne
,
we
haue
most
euident
testimonyes
Iraeneus
lib.
5.
cap.
19.
Athanas
in
Euang.
de
Deipara
:
Nazianzen
orat
.
in
Cyprianum
.
Basilius
Seleuciae
orat
1.
de
verbo
incarnato
.
August
.
sermo
1.
de
Annunciatione
.
Cosmas
Hierosolym
.
&
Sophronius
item
Hierosolymitanus
orat
.
6.
de
Angelorum
excellentia
▪
Hildefonsus
Toletanus
&c.
18.
Now
for
the
Inuocation
of
other
Saints
,
besides
,
the
sacred
Virgin
,
that
the
most
auncient
practice
of
the
Church
doth
so
much
as
I
sayd
before
,
it
appertaineth
to
the
tradition
of
the
Apostles
,
for
this
inuocation
hath
alwaies
beene
in
vse
,
and
neuer
reproued
by
any
who
was
not
held
for
an
heretike
.
It
were
to
long
a
labour
to
recount
the
Fathers
who
inuocate
Saints
,
or
teach
them
to
be
inuocated
;
that
,
elsewhere
I
haue
aboundantly
performed
.
And
this
perpetuall
custome
of
the
Church
of
Inuocating
Saints
,
that
they
pray
for
vs
,
and
help
vs
with
their
prayers
,
was
neuer
so
much
as
found
fault
withall
,
but
rather
the
contrary
errour
was
condemned
by
S.
Hierome
in
Vigilantius
,
which
condemnation
the
whole
Church
allowed
,
and
therefore
our
new
Vigilantians
are
to
be
condemned
by
the
iudgement
of
the
whole
Church
,
whose
temerity
in
making
our
Inuocation
to
be
idolatry
is
very
singular
;
neyther
haue
these
Vigilantians
any
thing
of
moment
that
they
can
oppose
:
their
obiections
I
haue
elsewhere
fully
refuted
,
and
I
thinke
that
in
another
worke
I
haue
fully
defended
the
reuerent
regard
of
holy
Reliques
,
which
God
himselfe
,
as
most
pleasing
vnto
him
,
hath
confirmed
by
most
manifest
miracles
.
19.
But
our
Aduersaryes
bouldly
affirme
,
that
in
worshipping
of
holy
images
,
we
commit
idolatry
:
and
from
hence
they
will
haue
their
departure
from
vs
to
be
lawfull
:
but
this
also
is
a
most
vayn
pretext
of
theirs
:
neyther
can
they
thereby
free
themselues
from
the
infamous
note
of
most
filthy
schisme
;
for
in
case
we
honour
images
with
a
proper
,
&
peculiar
honour
,
&
worship
,
which
is
exhibited
to
the
thing
it selfe
represented
by
the
image
,
that
is
not
supreme
honour
and
worship
,
nor
that
true
adoration
which
alone
is
due
vnto
God
;
whereas
therefore
we
doe
most
playnly
professe
diuine
honour
and
supreme
worship
,
not
to
be
due
,
eyther
vnto
Saynts
,
or
to
their
Reliques
,
&
much
lesse
to
their
Images
,
why
doe
they
obiect
Idolatry
vnto
vs
?
The
vse
of
Images
belongs
to
Ecclesiasticall
rites
,
and
in
these
the
sure
,
certayne
,
and
infallible
rule
to
know
,
whether
they
be
lawfull
,
and
to
be
approued
,
is
the
practise
,
and
vse
especially
of
the
primitiue
Church
:
In
so
much
as
they
are
to
be
esteemed
good
,
and
lawfull
rytes
,
which
eyther
the
Apostles
,
or
some
Apostolicall
men
haue
ordayned
,
or
haue
eyther
silently
,
or
expresly
approued
;
and
it
is
most
certaine
,
yea
most
vncontrollable
,
the
Christian
Church
euen
most
auncient
,
whole
,
and
vniuersall
,
with
ioynt
,
and
singular
consent
,
without
all
opposition
,
or
contradiction
,
to
haue
reuerenced
,
or
worshipped
holy
Images
,
eyther
paynted
or
kerued
.
S.
Iohn
Damascen
hath
collected
in
his
three
Orations
which
he
wrote
for
Images
most
aboundant
testimonyes
.
The
Fathers
of
the
seauenth
Generall
Councell
haue
done
the
like
:
and
after
these
many
others
of
our
Church
:
What
ignorant
companion
then
dare
condemne
that
which
the
most
holy
,
and
most
learned
Fathers
haue
commaunded
,
haue
taught
,
haue
practized
?
that
which
the
Catholike
Church
,
taught
by
the
Apostles
,
hath
alwayes
obserued
?
that
which
God
himselfe
by
mamiracles
hath
confirmed
?
Are
they
not
then
,
accordinge
to
the
verdict
of
S.
Augustine
,
20.
Two
thinges
especially
,
doe
our
Aduersaryes
vrge
agaynst
this
our
worshippinge
of
holy
Images
,
by
which
they
contend
,
that
we
cannot
auoyd
this
charge
of
Idolatry
,
and
by
●he
same
they
ground
themselues
in
●heir
schisme
,
as
if
it
were
lawful
.
One
is
Gods
commandement
,
which
forbiddeth
●ll
Images
to
be
made
;
the
other
that
they
cannot
be
excused
from
true
externall
idolatry
who
adore
the
true
God
in
any
exteriour
signe
that
is
a
meere
creature
.
These
men
with
Caluin
will
haue
the
golden
calfe
to
haue
beene
vsed
by
the
children
of
Israel
to
represent
the
true
God
:
and
in
this
aboue
all
others
doth
Reynolds
the
English
Puritan
settle
and
ground
his
Treatise
of
the
Idolatry
of
the
Roman
Church
:
but
with
me
there
is
no
doubt
,
neyther
can
there
be
with
our
aduersaries
,
but
the
most
auncient
Fathers
,
and
Catholike
Church
to
haue
known
the
ten
Commandements
,
and
the
history
of
the
Calf
,
and
yet
without
all
difficulty
,
and
scruple
they
vsed
holy
Images
with
honour
and
reuerence
:
but
neyther
doth
this
disputation
beseeme
this
short
discourse
,
the
tyme
wil
come
when
I
shal
haue
opportunity
to
to
refute
this
booke
of
Reynolds
Of
the
Idolatry
of
the
Church
of
Rome
,
on
which
England
doth
most
of
all
maintayn
her
schisme
.
Now
to
deale
briefely
▪
I
call
to
their
remembrance
the
doings
of
Salomon
,
who
endewed
with
diuine
wisdome
,
not
only
adorned
his
temple
with
those
Images
and
workes
of
art
which
God
had
caused
to
be
made
,
as
were
the
Cherubims
&c.
but
added
of
him selfe
,
so
many
shapes
and
kerued
pictures
of
trees
and
beastes
,
as
we
read
in
Scripture
,
21.
The
children
of
Israel
in
adoring
the
Calfe
to
haue
committed
Idolatry
,
is
a
thing
most
euident
;
neither
will
I
euer
graunt
,
that
this
Calfe
represented
to
them
the
true
God
;
&
it
is
most
false
&
against
the
true
sense
of
the
Scripture
to
say
,
the
Israelites
in
that
Calf
to
haue
adored
the
true
God
;
they
adored
the
same
golden
Calfe
,
which
they
erring
most
beastly
,
thought
to
haue
had
in
it
the
diuinity
of
the
true
God
:
this
as
I
hope
in
due
place
,
&
time
I
shal
conuince
out
of
most
cleere
passages
of
the
holy
Scripture
,
&
shal
refute
the
light
arguments
of
Caluin
&
Reynolds
,
22.
They
obiect
vnto
vs
a
most
cleere
Idolatry
,
or
bread-worship
in
the
adoration
of
the
B.
Sacrament
of
the
Altar
,
and
by
this
also
they
seeke
to
excuse
themselues
from
sinne
;
but
they
are
fowly
mistaken
:
for
to
vs
the
real
&
corporall
presence
of
the
body
,
&
bloud
of
our
Lord
Iesus-Christ
in
the
sacred
mysteries
of
the
Eucharist
,
is
most
certayn
,
and
vndoubted
;
we
adore
the
same
body
of
Christ
,
capable
of
it selfe
by
reason
of
the
hypostaticall
vnion
with
the
Word
of
supreme
honour
,
lying
hidden
vnder
these
formes
of
bread
,
and
wine
;
but
hereof
I
cannot
much
dispute
in
this
place
.
This
reall
and
corporall
presence
we
suppose
,
and
this
supposall
by
our
fayth
is
certayn
,
because
we
take
it
from
the
gospell
,
Christ
saying
when
he
had
bread
in
his
hands
,
Hoc
est
corpus
meum
,
this
is
my
body
,
according
to
the
promise
he
had
made
saying
,
23.
Besides
the
former
,
they
obiect
vnto
vs
a
certayn
hidden
or
secret
idolatry
,
when
after
the
Exorcismes
,
and
blessings
,
we
place
a
spirituall
confidence
in
salt
,
in
water
,
in
oyle
,
and
the
like
:
all
which
they
heape
together
out
of
a
desyre
to
slaunder
vs
,
and
that
they
may
seeme
by
any
meanes
to
excuse
their
schisme
:
but
they
know
full
well
,
that
we
place
no
certayn
confidence
in
these
things
,
as
if
we
taught
these
creatures
to
receaue
any
certayn
,
and
infallible
force
from
our
exorcismes
and
prayers
:
these
things
we
say
are
Sacramentalls
,
but
not
Sacraments
,
and
hallowed
to
the
end
we
may
stirre
vp
our
deuotion
by
them
:
all
our
confidence
is
placed
in
God
alone
,
who
moued
by
the
prayers
of
the
Church
,
euen
by
these
creatures
,
by
vertue
of
the
same
prayers
&
blessings
,
bestowes
his
guifts
vppon
vs
:
the
greatest
part
of
those
and
the
like
rites
the
Church
hath
receaued
from
Apostolicall
tradition
,
and
from
hand
to
hand
of
the
most
ancient
Church
,
which
who
so
followes
cannot
erre
,
&
he
who
contemnes
,
and
casts
away
,
is
himselfe
to
be
cast
forth
as
a
rash
man
,
and
enemy
of
the
Church
.
Tertullian
sets
down
the
vse
of
holy
Oyle
:
Optatus
Mileuitanus
.
Iustinus
quaestione
118.
Nazianzen
Orat.
1.
in
Iulian.
&
Orat.
in
funere
Patris
.
Chrysostom
.
Hom.
55.
in
Matthaeum
.
Augustin
.
tract
.
118.
in
Ioan.
&
sermo
.
de
tempore
,
181.
cap.
3.
Areopagita
&
alij
.
There
are
perhapps
some
rytes
now
vsed
in
the
Church
not
so
auncient
,
in
which
we
vse
thinges
blessed
,
and
consecrated
;
but
as
the
primitiue
Church
,
taught
by
the
Apostles
,
neuer
feared
any
danger
of
secret
Idolatry
if
it
vsed
consecrated
oyle
and
the
lyke
,
why
should
we
now
feare
who
attribute
no
more
to
these
new
consecrated
things
,
than
antiquity
attributed
vnto
the
other
?
For
these
things
to
fly
to
Schisme
,
is
supreme
impiety
:
these
rytes
are
good
,
most
of
them
were
instituted
by
the
Apostles
,
others
haue
had
their
beginning
from
the
deuotion
of
Catholike
Churches
,
no
way
contrary
to
Faith
,
yea
most
conforme
&
agreeing
therunto
:
the
variety
of
rites
and
ceremonyes
was
in
auncient
tyme
in
Churches
,
and
yet
none
vnder
that
pretence
did
depart
from
mutuall
communion
amongest
themselues
:
The
Auncients
(
sayth
Sozomen
)
did
worthily
iudge
yt
a
friuolous
,
or
foolish
matter
,
that
they
for
custome
sake
should
be
separated
from
one
another
,
who
in
the
chiefe
points
of
Religion
did
agree
;
therefore
this
separation
of
the
Englishmen
is
friuolous
,
yea
rash
,
and
wicked
,
by
which
they
haue
deuided
themselues
from
the
true
Catholike
Church
,
and
haue
broken
forth
without
cause
into
open
schisme
,
with
whom
to
communicate
in
diuine
things
,
is
to
consent
to
their
most
vniust
,
and
pernicious
schisme
.
24.
Touching
the
new
articles
of
which
they
make
their
complaynt
and
excuse
their
schisme
,
I
wil
not
now
dispute
.
I
should
be
too
prolixe
if
I
should
now
turne
aside
to
these
pointes
in
due
place
to
be
handled
:
only
here
I
demand
of
them
,
whether
they
thinke
these
new
articles
(
as
they
call
them
)
to
be
contrary
vnto
fayth
or
not
.
If
they
were
contrary
to
fayth
,
they
should
be
heresies
;
and
they
would
make
the
maintayners
hereticks
,
and
worthily
to
be
detested
,
and
separated
from
the
communion
of
all
Catholike
Churches
.
But
I
haue
now
proued
that
there
is
no
heresy
in
the
Church
of
Rome
;
the
most
soueraygne
King
of
great
Britanny
,
&
very
many
learned
men
in
that
kingdome
confessing
,
that
the
Church
of
Rome
stands
entier
in
the
fundamentall
faith
;
but
I
haue
shewed
before
that
there
is
no
true
Article
that
it
not
fundamental
,
and
with
assured
fayth
to
be
beleeued
;
therefore
it
hath
no
articles
,
which
are
contrary
to
the
Catholike
fayth
,
and
in
case
they
be
not
contrary
to
the
true
faith
but
contayn
the
same
,
they
can
yield
no
occasion
of
schisme
.
But
(
say
they
)
because
we
reiect
,
and
refuse
these
articles
,
the
Church
of
Rome
hath
separated
,
&
cut
vs
of
from
that
body
.
Truly
I
lament
and
bewayle
these
men
to
haue
made
a
beastly
,
and
perfect
schisme
,
before
any
thing
was
done
,
or
defined
concerning
those
which
they
call
new
Articles
,
in
much
as
they
cannot
without
exceeding
vanity
couer
their
schisme
by
these
new
articles
,
for
the
effect
cannot
goe
before
the
cause
.
I
endeauour
to
shew
that
they
made
a
schisme
without
cause
,
&
hence
I
knew
them
to
be
true
schismatiks
,
and
for
that
I
departed
from
them
.
And
further
,
these
very
Articles
which
they
call
new
,
can
euidently
be
demonstrated
out
of
the
Scriptures
,
tradition
,
and
Fathers
:
and
the
contrary
decreed
by
themselues
to
be
conuinced
of
open
heresy
,
if
we
will
follow
the
iudgement
of
Antiquity
;
howsoeuer
some
latter
Protestants
taking
a
more
mild
,
&
moderate
course
are
wont
to
bring
for
some
poynt
such
fauourable
explications
(
of
which
my
selfe
haue
heard
many
)
as
they
seemed
not
to
differ
much
from
the
Catholicke
opinion
,
&
these
seeme
to
admit
some
pious
agreement
;
who
then
without
pernicious
errour
,
yea
true
heresy
,
wil
place
his
saluation
on
only
Faith
,
and
exclude
the
necessity
of
Good
works
?
Who
will
absolutely
deny
our
Merits
,
and
that
iust
men
cannot
loose
their
grace
,
and
that
they
are
impeccable
,
and
cannot
sinne
?
And
such
as
stiffly
hould
these
,
and
the
like
to
be
Articles
of
fayth
,
and
the
contrary
to
be
heresies
,
they
vndoubtedly
doe
erre
in
matters
of
fayth
,
and
shew
themselues
to
be
heretiks
,
and
consequently
to
be
well
and
worthily
by
the
Catholike
definitions
placed
amongst
such
:
no
heresy
therefore
of
the
Church
of
Rome
,
no
Idolatry
open
,
or
hidden
,
could
giue
occasion
to
the
schisme
of
Protestants
.
Neither
can
they
obiect
Schisme
to
the
same
Catholike
Church
,
for
it
hath
made
no
schisme
,
but
suffered
it
.
From
her
hath
Luther
,
from
her
Caluin
,
from
her
haue
their
first
followers
separated
themselues
,
whiles
stubbornly
they
refused
to
stand
to
her
iudgement
;
these
haue
made
a
schisme
,
these
haue
deuided
the
garment
of
Christ
,
these
haue
erected
altar
against
Altar
,
&
finally
these
haue
left
,
and
forsaken
the
Catholike
Church
.
25.
Besides
the
former
alleadged
,
and
discussed
causes
,
they
pretend
another
of
Reformation
,
forsooth
,
needful
to
be
made
:
but
I
amongest
them
scant
euer
saw
any
reformation
,
or
to
speake
more
truly
,
saw
none
at
all
:
but
as
for
Deformations
,
I
saw
many
amongst
them
.
For
the
most
part
,
all
care
of
conscience
is
cast
away
,
they
are
not
there
(
excepting
a
very
few
of
them
)
troubled
with
any
scruples
for
adulteries
,
robberyes
,
or
deceauing
theyr
neighbours
;
and
in
like
manner
for
coosenage
,
deceypts
,
and
vsuries
,
for
they
haue
wickedly
abolished
auricular
Confession
,
fasting
,
pennance
,
and
the
like
holy
meanes
for
our
amendment
;
and
if
these
men
had
found
amongst
vs
somewhat
amisse
,
in
conuersation
,
in
actions
,
in
gouernement
,
in
direction
,
and
the
like
,
that
had
not
argued
any
defect
of
the
Church
,
but
the
errours
of
particuler
men
,
which
of
Catholikes
are
not
allowed
but
mysliked
:
neyther
for
these
lesser
a
matters
,
as
manners
of
life
,
and
that
not
in
all
but
some
,
were
they
to
to
make
this
most
vgly
schisme
.
There
remaines
in
the
Roman
Church
a
sound
,
an
immoueable
,
and
constant
foundation
:
and
suppose
it
were
true
,
26.
I
confesse
that
I
was
deceaued
by
the
English
Protestants
,
before
I
had
considered
diligently
the
nature
of
schisme
;
for
when
I
obiected
this
fault
vnto
them
,
some
of
them
replyed
,
that
it
was
not
their
fault
that
they
communicated
not
with
the
Church
of
Rome
,
who
were
ready
to
make
vnion
,
and
accorde
;
but
that
the
Pope
would
not
receaue
them
into
communion
,
whom
he
had
cut
of
from
him
and
his
,
by
excommunication
.
This
excuse
for
a
while
seemed
vnto
me
lawfull
,
and
reasonable
;
yet
when
afterwards
vppon
this
ground
I
beganne
in
priuate
disputes
,
and
publick
sermons
to
vrge
an
vnion
,
which
I
tooke
not
to
be
farre
off
from
making
,
and
whiles
I
striued
to
put
my
finger
deeper
into
this
festered
vlcer
,
I
perceaued
in
England
,
not
the
English
Confession
which
they
commended
vnto
me
as
modest
,
but
the
Confession
of
Caluin
,
and
many
doting
dreames
of
Luther
,
to
be
the
common
rule
of
their
fayth
:
this
I
perceaued
more
clearely
by
the
counterfeyt
Synod
of
Protestants
at
Dort
,
in
the
which
the
opinions
of
the
rigid
Caluinists
,
by
consent
,
and
concurrence
of
the
English
sect
,
by
their
ministers
sent
thither
,
were
confirmed
:
which
opinions
of
the
rigid
Puritans
,
if
the
confession
of
the
English
Church
,
deuided
into
certain
Articles
,
doe
not
as
they
pretend
,
include
;
then
why
vnder
the
name
of
the
English
Profession
,
did
the
aforesayd
Ministers
yield
their
consent
,
and
set
their
hands
to
these
Caluinian
excesses
?
How
can
it
be
that
those
who
professe
themselues
most
eager
enemies
of
the
Church
of
Rome
,
should
be
thought
to
desire
vnion
with
the
same
Church
,
and
the
defect
thereof
not
to
proceed
from
their
fault
?
How
can
they
cast
the
fault
of
their
schisme
vppon
the
Tridentine
excommunications
,
who
before
these
Anathema's
,
had
deuided
themselues
by
schisme
from
the
Catholicke
Church
;
and
truly
by
a
schime
in
some
sort
farre
more
worse
,
and
foule
,
then
was
the
schisme
made
by
Luther
,
and
after
confirmed
by
the
instigation
of
Caluin
?
Because
England
in
the
begining
refrayned
from
the
opinions
of
Luther
,
and
Caluin
,
and
charged
not
the
Roman
Church
with
heresy
or
Idolatry
,
as
Lutherans
,
and
Caluinists
did
to
couer
their
schisme
withall
,
and
yet
notwithstanding
long
after
,
not
with
so
much
as
any
apparent
cause
,
it
yielded
to
the
common
schisme
of
heretiks
.
The
Englishmen
now
,
for
the
most
part
,
doe
prayse
and
defend
the
diuision
and
separation
that
is
made
:
for
that
they
striue
,
for
that
they
fly
vnion
,
for
that
they
cast
away
Charity
;
they
labour
all
they
can
,
that
agreement
doe
not
succeede
,
and
fraternall
vnity
be
fast
knit
in
the
bands
of
peace
;
and
many
of
them
say
,
that
they
would
more
willingly
,
and
more
easily
haue
vnion
&
society
with
the
Turkes
then
with
Papists
?
Is
this
to
be
ready
to
make
concord
?
Is
this
the
truth
of
their
wordes
,
when
they
sayd
,
that
it
was
not
their
fault
they
communicated
not
with
the
Church
of
Rome
?
Truly
it
cannot
possibly
be
,
that
any
vnion
(
which
I
thought
might
easily
haue
beene
atchieued
)
be
made
,
vnlesse
they
detest
all
heresies
,
and
heretiks
,
and
beleeue
aright
with
the
Catholike
Roman
fayth
,
and
be
vnited
vnto
the
same
by
perfect
Charity
.
27.
Henry
the
8.
had
in
manner
only
contention
with
the
Pope
,
and
out
of
an
hereticall
spirit
denyed
his
Supremacy
,
and
tossed
with
many
discomposed
passions
,
tooke
the
same
vnto
himselfe
:
in
other
thinges
concerning
fayth
,
forme
of
Religion
,
and
Ecclesiasticall
rites
,
he
carryed
himselfe
more
moderatly
.
Vnder
his
Sonne
Edward
a
child
,
and
much
more
vnder
Elizabeth
,
not
only
a
separation
was
made
from
the
chiefe
Bishop
Christ
his
vicar
,
and
supreme
Pastor
of
the
Christian
flocke
,
but
also
the
vse
of
Religion
by
mayne
force
,
&
iniury
was
taken
from
Catholikes
,
and
by
publicke
lawes
(
but
made
by
Lay
men
)
vtterly
suppressed
.
Was
there
any
lawfull
Councell
before
for
this
matter
?
Were
the
obiections
made
against
Catholikes
discussed
?
Were
the
reasons
for
their
defence
heard
?
Were
they
conuinced
of
any
errour
or
impiety
in
Religion
?
Was
this
iudgment
made
by
any
competent
Iudge
?
Nothing
lesse
.
Doth
not
the
same
violence
,
the
same
iniury
,
the
same
impiety
still
remayne
?
How
much
doe
they
striue
in
England
,
they
especially
who
seeme
to
haue
care
of
their
Religion
,
such
as
it
is
,
least
the
diuine
,
ancient
,
pious
,
&
prescript
worship
of
God
be
restored
to
Catholikes
?
Is
this
their
meaning
,
when
they
say
it
is
not
?
Their
fault
,
that
the
schisme
is
not
taken
away
?
They
vrge
reformation
,
but
reformation
be
it
neuer
so
iust
,
&
necessary
,
yet
if
it
be
made
with
schisme
,
is
a
most
fowle
deformation
.
That
in
deed
is
reformed
that
remaines
the
same
in
substance
.
Therefore
Catholike
Religion
ought
to
haue
remayned
in
England
,
and
the
substantiall
practise
of
the
same
;
if
any
thing
had
beene
to
be
reformed
,
that
seruatis
seruandis
might
haue
beene
exposed
to
reformation
,
but
no
other
different
Religion
(
the
former
being
suppressed
or
violently
kept
vnder
)
was
to
be
made
,
in
so
much
as
now
there
should
be
two
religions
disagreeing
among
themselues
and
one
contrary
to
the
other
:
for
if
the
latter
be
another
Religion
from
the
former
,
the
former
is
not
reformed
,
but
,
as
much
as
lay
in
their
power
,
is
ouerthrowne
,
and
a
new
set
vp
;
but
there
cannot
be
two
Religions
of
Christ
,
for
there
is
but
one
only
,
and
that
with
vs
,
I
as
haue
shewed
,
as
there
is
but
one
Church
,
one
foundation
,
one
Christ
.
28.
When
as
therefore
amongst
other
miseryes
I
saw
my selfe
inuolued
in
inueterate
schisme
,
and
all
hope
of
vnion
to
be
taken
away
,
seeing
Altar
erected
against
Altar
,
&
deuided
from
the
Charity
of
the
Church
,
I
neyther
could
nor
ought
,
with
safe
conscience
to
be
present
:
wherfore
remorse
of
conscience
compelled
me
to
returne
,
and
it
was
necessary
that
my
Agar
retourned
to
the
most
holy
Roman
Church
her
mistresse
,
hearing
the
voyce
of
the
Angell
checking
her
,
and
saying
:
Deum
non
habent
patrem
(
saith
S.
Cyprian
)
qui
fecit
vtraque
vnum
,
who
made
both
one
,
and
that
by
the
Crosse
.
Hereunto
doth
Anastasius
Synaita
apply
the
wordes
of
God
in
the
creation
Congregentur
aquae
in
locum
vnum
;
S.
Athanasius
sayth
,
29.
And
in
the
same
place
S.
Athanasius
thinkes
it
not
to
want
mystery
,
that
Christ
chose
the
death
of
the
Crosse
&
not
Beheading
,
by
which
S.
Iohn
his
precursor
died
,
nor
cutting
or
deuiding
of
his
body
as
Isaias
:
Vt
in
morte
(
sayth
he
)
sine
mutilatione
integrum
corpus
seruaret
.
&
causa
subduceretur
ijs
qui
Ecclesiam
in
partes
cupiunt
discindere
,
that
in
the
death
of
Christ
his
entire
body
without
maiming
might
be
preserued
,
and
all
pretext
taken
away
from
them
who
desire
to
cut
the
Church
asunder
into
partes
.
And
so
hartily
Christ
esteemed
this
vnity
,
as
in
that
most
feruent
praier
which
he
made
in
the
last
night
of
his
life
,
30.
Of
all
spirituall
help
(
if
they
think
themselues
to
haue
any
)
they
haue
made
shipwrack
by
their
schisme
.
Si
linguis
hominum
loquar
&
Angelorum
,
(
sayth
S.
Paul
)
S.
Augustine
prudently
admonisheth
,
S.
Cypryan
deliuered
.
&
ad
Iulianum
,
&
tract
.
de
simp.
Praelatorum
,
seu
de
vnitate
Ecclesiae
:
&
de
Oratione
Dominica
,
whome
S.
Chrysostome
followes
in
Epist.
ad
Ephesios
.
Hom.
11.
31.
Let
the
Protestants
,
I
beseech
them
,
consider
what
an
enormous
sinne
they
haue
committed
by
this
cursed
separation
,
because
that
schisme
destroyes
the
Church
,
for
it
is
the
saying
of
Christ
,
S.
Paul
,
S.
Ambrose
sheweth
.
32.
And
it
is
no
meruayle
that
the
Englishmen
haue
fallen
into
many
Heresies
,
&
that
Puritanisme
doth
sway
so
much
,
albeyt
when
first
they
made
their
schisme
they
were
neither
infected
with
the
Lutherane
or
Calumiā
heresies
.
For
as
Irenaeus
doth
notably
teach
vs
,
S.
Augustine
very
well
defines
this
matter
,
when
he
sayth
:
Inueteratum
Schisma
esse
ipsammet
haeresim
,
inueterate
schisme
to
be
heresy
it selfe
.
And
S.
Cyprian
worthily
findeth
in
euery
schisme
that
heresy
at
least
,
wherby
is
taken
away
one
or
two
articles
of
our
Creed
;
Credo
Sanctam
Ecclesiam
Catholicam
,
&
Remissionem
peccatorum
:
I
belieue
the
holy
Catholike
Church
,
&
the
Remission
or
forgiuenes
of
sinnes
:
for
they
who
beleeue
the
holy
Catholike
Church
to
be
the
true
Church
of
Christ
,
they
cannot
if
they
thus
beleeue
depart
from
her
;
and
in
case
they
depart
,
then
truly
they
do
not
belieue
the
Catholike
Church
to
be
the
true
Church
of
Christ
.
So
Saint
Augustine
sayth
of
the
Donatists
,
S.
Ambrose
in
the
funeral
Oration
had
of
his
brother
approuing
his
fact
for
that
he
had
fled
from
the
Luciferian
Church
,
as
I
now
from
the
Churches
of
England
,
sayth
:
Non
putauit
Fidem
esse
in
schismate
:
nam
etsi
Fidem
in
Deum
tenerent
,
tamen
erga
Dei
Ecclesiam
non
tenerent
,
cuius
patiebantur
velut
quosdam
artus
diuidi
&
membra
lacerari
,
Etenim
cùm
propter
Ecclesiam
Christus
pass●…
sit
,
&
Christi
corpus
Ecclesia
sit
,
non
videtur
ab
ijs
exhiberi
Christo
fides
,
à
quibus
euacuatur
eius
passio
,
corpusque
distrahitur
.
He
thought
not
that
there
was
any
fayth
in
schisme
:
for
although
they
kept
their
fayht
towards
God
,
yet
they
kept
it
not
towards
the
Church
of
God
,
of
which
they
permitted
certayne
ioyntes
to
be
deuided
,
and
members
to
be
torne
:
truly
whereas
Christ
suffered
his
passion
for
the
Church
,
and
the
Church
is
the
body
of
Christ
,
they
seeme
not
to
beleeue
in
Christ
,
by
whome
his
Passion
is
made
voyd
,
&
his
body
dismembred
.
33.
Was
I
then
with
so
great
domage
of
my
soule
to
remayne
amongst
Heretikes
,
and
Schimatickes
?
God
forbid
.
I
am
troubled
with
bitter
griefe
of
mynd
,
that
I
remayned
so
long
amongst
them
,
that
I
tooke
wicked
armes
,
and
fought
agaynst
my
Mother
,
agaynst
the
Catholike
truth
,
and
that
I
wrote
bookes
of
the
Ecclesiastical
Common
Wealth
stuffed
with
heresyes
,
which
I
vtterly
abhorre
,
and
detest
,
&
that
I
haue
warred
in
the
infamous
tents
of
heretiks
,
not
without
the
perpetuall
blot
,
or
infamy
of
my
Name
.
I
now
loath
,
and
am
ashamed
of
my
so
great
offence
,
and
craue
humbly
,
and
with
al
submission
,
pardon
for
this
wickednes
of
God
,
most
good
,
most
great
,
of
my
Sauiour
Christ
,
and
of
his
supreme
Vicar
,
or
Substitute
on
Earth
the
Bishop
of
Rome
:
and
submit
all
my
faultes
to
the
singular
Clemency
of
the
same
chiefe
Pastour
,
because
that
he
being
to
be
iudged
of
none
,
sits
as
supreme
Iudge
of
al
,
most
fully
susteining
the
person
of
Christ
in
the
militant
Church
:
and
I
confidently
hope
that
as
our
Lord
doth
willingly
open
to
his
Penitent
the
bosome
of
his
mercy
;
so
I
shal
be
imbraced
in
the
armes
of
Clemency
by
his
Holynes
.
The
example
of
S.
Cyprian
against
Pope
Stephen
the
first
,
very
much
reprehended
,
and
condemned
also
by
the
Catholike
Church
,
confirmed
me
a
while
in
my
naughtynes
of
resisting
the
Pope
;
but
now
my
filthy
fall
hath
with
myne
owne
danger
taught
me
how
easily
Bishops
fall
from
the
right
path
of
Fayth
,
who
leauing
the
Cynosura
,
or
Pole-starre
,
that
is
,
the
most
certayne
,
and
secure
direction
of
the
Bishop
of
Rome
,
follow
,
to
their
destruction
,
their
own
foolish
fancyes
.
I
would
to
God
,
that
as
S.
Cyprian
with
the
shedding
of
his
own
bloud
,
did
blot
out
all
the
spot
of
his
former
animosity
:
so
also
,
that
there
may
be
graunted
vnto
me
,
who
for
the
multitude
,
&
greatnes
of
my
faultes
,
haue
incomparably
exceeded
his
fall
,
opportunity
,
&
grace
to
blot
out
also
with
my
bloud
,
those
soule
spots
,
and
by
that
meanes
to
testify
the
Catholike
truth
;
which
,
when
my
inke
should
fayle
me
,
I
am
most
ready
by
the
help
of
God
,
to
his
prayse
and
honour
,
for
the
aduauncement
of
the
holy
Catholike
Church
,
and
glory
of
the
Sea
Apostolike
,
to
seale
with
my
bloud
.
Adsit
Deus
.
God
second
and
assist
me
.
Rome
,
the
24.
of
Nouember
1622.
stylo
nouo
.
FINIS
.