Marcus
Antonius
de
Dominis
,
Archbishop
of
Spalatto
,
declareth
the
cause
why
he
left
England
.
MOst
excellently
,
as
he
doth
all
other
things
,
hath
the
holy
Ghost
by
the
mouth
of
St.
Paul
,
numbred
vp
amongst
the
works
of
the
flesh
,
contentions
,
emulations
,
anger
,
quarrels
,
discentions
,
and
into
England
;
I
haue
taken
that
good
counsell
,
first
to
leaue
the
Schoole
of
errours
,
lyes
,
and
heresies
:
and
then
of
mine
owne
free
will
to
returne
to
the
holy
Romane
Church
,
the
one
,
and
onely
piller
and
excellent
ground
of
Catholicke
truth
,
and
the
Mother
of
all
Catholickes
,
from
whom
I
had
most
wickedly
departed
.
First
,
therefore
I
will
prosecute
this
my
correction
,
condemnation
,
and
detestation
of
my
errours
,
and
afterwards
I
will
declare
the
other
causes
why
I
left
England
,
and
all
other
hereticall
Countries
whatsoeuer
,
and
returned
to
the
holy
Catholick
Romane
Church
.
2
It
is
the
most
auncient
disease
of
our
corrupt
humane
nature
descended
from
our
first
Father
vnto
all
his
posterity
,
that
when
we
fall
into
any
errour
,
or
slide
into
any
vice
,
we
doe
either
finde
out
filthy
excuses
(
as
the
woman
which
thou
gauest
me
to
be
my
fellow
companion
,
gaue
me
of
the
tree
,
and
I
did
eate
)
or
else
we
defend
our
faults
,
and
endeuour
to
couer
them
with
a
counterfait
cloake
of
Iustice
,
and
honesty
:
and
I
confesse
that
this
was
my
case
,
for
which
I
am
very
sorrie
.
The
disease
of
my
minde
(
in
which
before
my
departure
from
the
Romane
Church
I
languished
)
was
,
that
contrary
to
the
wholesome
counsell
of
the
wise
man
,
I
trusted
too
much
to
mine
owne
prudence
,
and
Romane
Church
,
thereby
to
excuse
my
departure
from
it
;
these
made
me
to
transcend
all
limits
.
And
that
I
might
seeme
to
haue
done
well
in
leauing
the
Church
of
Rome
;
and
auoide
by
some
meanes
the
brand
of
impudencie
,
rashnesse
,
and
heresie
;
in
defence
of
my
departure
,
I
set
forth
first
an
exposition
of
mine
intent
,
and
afterwards
certaine
volumes
,
and
little
bookes
,
into
which
I
thrust
what
the
Art
of
counterfaiting
,
and
dissimulation
had
inuented
,
and
aduice
of
the
flesh
suggested
.
And
so
as
long
as
the
inward
disease
increased
,
and
the
spurres
of
anger
pricked
my
exulcerated
minde
;
the
itching
of
my
tongue
and
pen
,
brake
forth
into
madnesse
:
and
now
my
vnderstanding
being
darkened
,
many
things
which
the
Enemies
of
the
Apostolicall
sea
(
transported
with
heresie
)
did
beleeue
,
affirme
,
and
professe
;
seemed
vnto
me
credible
and
some-things
also
true
,
as
long
as
I
did
not
try
the
Doctrine
in
controuersie
by
the
touchstone
of
true
Diuinity
,
nor
perfectly
discusse
them
:
for
at
that
time
I
had
neither
finished
,
nor
yet
begun
some
of
the
parts
of
the
Ecclesiasticall
Common-wealth
,
in
which
I
had
purposed
to
treat
of
the
decrees
,
and
rules
of
faith
,
howsoeuer
in
the
booke
of
my
intent
of
leauing
the
Romane
Church
,
I
affirmed
that
I
had
them
all
ready
for
the
Presse
;
and
being
thus
blinded
,
and
relying
rashly
more
vpon
the
false
accusations
of
the
heretickes
,
then
vpon
the
truth
of
the
Catholick
faith
;
I
wrote
the
little
bookes
of
the
intent
of
my
depaerture
,
from
the
Romane
Church
,
and
the
Rockes
of
Christian
shipwracke
,
and
a
certaine
Sermon
stuffed
with
errours
and
heresie
;
and
out
of
my
then
conceiued
hatred
,
which
for
the
most
part
I
bare
to
the
holy
Romane
Church
,
the
Apostolicall
sea
,
and
the
Pope
;
I
affirmed
these
things
,
and
many
more
to
be
true
,
which
before
I
writ
them
,
I
knew
to
be
false
,
and
hereticall
;
and
afterwards
in
some
part
corrected
them
,
and
with
my
whole
heart
detested
them
,
euen
when
I
writ
them
;
and
now
also
I
abhorre
and
detest
these
little
bookes
,
because
they
containe
manifest
heresies
against
Catholicke
truthes
,
and
are
repugnant
to
sound
Doctrine
;
that
is
to
say
,
to
the
Doctrine
which
the
holy
Catholicke
Romane
Church
doth
,
and
hath
alwayes
maintained
;
against
which
Doctrine
whatsoeuer
I
haue
spoken
,
or
written
,
that
I
doe
wholy
condemne
,
and
detest
;
and
by
the
grace
of
God
I
will
more
amply
,
and
largely
condemne
,
and
detest
it
,
in
the
confutation
of
my
bookes
of
the
Ecclesiasticall
Common-wealth
,
and
of
the
other
bookes
,
which
I
haue
written
:
for
I
doe
wholly
submit
my selfe
,
and
all
my
bookes
to
the
most
holy
iudgement
,
and
censure
of
the
holy
Romane
,
and
Apostolicke
sea
,
the
chiefe
of
all
Churches
whatsoeuer
.
3
In
the
meane
space
,
it
is
necessary
in
this
my
second
and
truly
sound
determination
,
to
detest
that
intention
of
my
vnhappy
departing
from
the
Romane
Church
,
and
the
infamous
Rockes
,
shipwracks
chiefly
to
my selfe
and
heretiques
,
and
not
of
Catholicks
,
and
also
that
Sermon
.
Neither
will
I
be
ashamed
by
pulling
off
my
garments
,
which
I
had
forged
to
my selfe
,
to
lay
open
my
nakednesse
,
because
I
haue
not
beene
ashamed
against
all
right
and
honesty
,
to
breake
forth
into
vaine
lyes
,
manifest
slaunders
,
and
filthy
heresies
.
The
stinging
and
venome
of
the
Scorpion
is
cured
by
the
bruising
of
the
same
Scorpion
which
pricked
:
and
if
the
voluntary
contrition
,
and
bruising
of
my selfe
,
Diascor
.
lib.
cap.
44.
may
heale
the
venomous
wounds
of
others
(
if
any
be
wounded
by
me
)
I
will
esteeme
this
my
bruising
,
humiliation
,
and
mortification
most
happy
.
Let
the
glory
of
the
Catholicke
Church
,
and
of
the
Apostolicall
sea
,
remaine
vnmoueable
,
although
it
be
with
the
losse
of
whatsoeuer
I
haue
in
this
life
,
seeing
I
haue
sought
to
diminish
it
:
for
at
last
,
that
losse
must
needs
before
God
be
glorious
to
me
also
:
Wherefore
I
doe
first
confesse
,
and
truly
and
sincerely
out
of
my
owne
conscience
,
doe
giue
testimony
,
that
I
did
not
write
the
intent
of
my
departing
from
the
Romane
Church
,
and
the
Rockes
and
the
Sermon
out
of
sincerity
of
heart
,
or
out
of
a
good
conscience
,
or
faith
not
fained
:
but
that
I
might
couer
with
some
excuse
my
shamefull
departure
,
and
be
more
gratefull
and
acceptable
to
hereticks
,
to
whom
(
wretch
that
I
was
)
I
ranne
in
hast
,
and
with
whom
I
familiarly
conuersed
.
The
ten
yeares
labour
which
in
the
booke
of
the
intent
of
my
departing
I
boasted
of
,
were
not
spent
in
mature
deliberations
,
graue
and
aduised
Counsels
,
or
other
discreete
discussions
of
the
truth
:
but
contrariwise
mispent
,
in
vaine
,
vnprofitable
,
and
malicious
purposes
,
and
preparations
,
how
I
might
boldly
vent
and
put
in
practise
my
hereticall
lyes
and
inuentions
,
thereby
to
satisfie
my
malitious
anger
:
insomuch
,
as
my
vocation
to
doe
it
,
was
not
a
Diuine
vocation
,
but
a
deuillish
suggestion
,
stirred
vp
in
me
not
by
the
holy
Ghost
,
but
by
a
wicked
spirit
,
a
spirit
of
giddines
worse
then
was
that
of
Saules
.
And
I
do
not
doubt
to
attribute
my
returne
back
againe
,
to
a
true
Diuine
vocation
;
the
holy
Ghost
calling
me
to
returne
vnto
my
Mother
,
the
Catholicke
Romane
Church
.
4
I
said
that
the
manners
of
the
Court
of
Rome
,
did
cause
mee
alwayes
to
abhorre
it
.
This
I
acknowledge
to
haue
bin
wickedly
spoken
,
for
neither
then
,
nor
yet
is
wanting
in
Rome
very
many
notable
examples
of
piety
,
and
all
Christian
vertues
,
which
may
both
delight
,
and
incite
religious
mindes
to
further
deuotion
.
I
said
that
by
forbidding
the
reading
of
bookes
written
against
the
Doctrine
of
Rome
,
there
arise
some
euill
suspitions
,
which
gaue
credit
to
the
writing
of
hereticks
,
and
made
men
beleeue
that
there
is
some
thing
in
them
secretly
,
which
Catholicks
are
not
able
to
answere
.
This
I
confesse
to
haue
beene
iniuriously
spoken
of
me
against
the
Catholicke
faith
,
who
found
in
the
bookes
of
hereticks
,
false
,
hereticall
,
scandalous
,
and
pestiferous
Doctrine
;
from
the
reading
whereof
the
faithfull
are
to
be
kept
,
least
it
infect
their
soules
.
Neither
is
it
a
thing
befitting
priuate
men
to
read
such
bookes
,
but
the
iudgement
in
matters
of
such
alwayes
did
,
and
now
doth
belong
vnto
the
Shepheards
,
who
finding
venomous
Pastures
,
should
remoue
their
sheepe
as
farre
from
them
as
they
can
:
Moreouer
,
the
arguments
of
hereticks
are
deceitfull
,
Sophisticall
,
and
easie
to
be
answered
.
I
said
that
the
Doctrine
of
those
who
opposed
themselues
against
the
Romane
Church
,
did
either
nothing
,
or
little
differ
from
the
Doctrine
of
the
auncient
Church
:
and
this
is
false
:
for
the
opinions
wherein
they
differ
from
Catholicks
,
are
wholly
differing
from
the
Doctrine
of
the
auncient
Church
;
and
nothing
can
more
connince
them
,
then
the
authority
of
the
auncient
Church
,
from
which
they
by
their
nouelties
haue
so
farre
departed
,
that
worthily
for
this
respect
they
are
condemned
for
hereticks
,
by
the
Church
of
Rome
.
It
is
therefore
detestable
,
and
I
detest
that
which
I
said
,
that
their
Doctrines
were
therefore
condemned
onely
by
the
Church
of
Rome
,
because
these
things
they
said
,
were
repugnant
vnto
the
sensuality
,
and
corrupt
manners
of
the
Court
of
Rome
.
I
said
also
,
that
at
Rome
they
coyned
new
articles
of
faith
by
maine
force
.
And
this
I
said
truly
against
my
conscience
,
for
I
neuer
obserued
it
at
any
time
,
and
I
certainely
know
,
that
it
cannot
be
obserued
by
any
man
.
For
the
declarations
and
explications
made
by
holy
Church
touching
articles
and
mysteries
of
faith
(
collected
out
of
Diuine
Scriptures
,
and
traditions
of
the
Fathers
,
and
out
of
the
very
rules
of
faith
)
cannot
any
wayes
be
termed
new
coyning
of
articles
.
Moreouer
,
I
endeauoured
to
take
away
the
title
of
Catholicke
and
vntuersall
,
from
the
Church
of
Rome
,
in
which
I
erred
very
much
;
for
by
the
Catholicke
Romane
Church
,
is
vnderstood
not
onely
that
speciall
and
perticular
Church
which
is
at
Rome
,
but
also
the
whole
multitude
and
company
of
all
the
Churches
adhearing
vnto
the
Church
of
Rome
in
the
vnity
of
faith
,
and
in
obedience
to
the
Pope
in
what
place
soeuer
they
be
,
yea
in
the
vtmost
confines
of
the
earth
.
And
it
is
most
true
,
and
was
approued
by
me
both
by
word
of
mouth
(
as
England
it selfe
may
witnesse
)
and
by
writing
(
in
my
Treatises
of
the
Ecclesiasticall
Common-wealth
,
in
that
part
which
I
heare
is
lately
set
forth
in
Germany
)
that
no
Church
is
Catholicke
but
the
Romane
,
and
such
as
are
vnited
vnto
her
.
For
all
other
congregations
of
Christians
being
stayned
with
heresies
,
and
deuided
and
seperated
by
Schisme
from
the
Romane
Church
are
,
and
be
excluded
from
the
Catholicke
,
vniuersall
and
true
Church
of
Christ
:
and
being
as
it
were
blinded
,
together
with
their
blinde
Guides
doe
rush
,
and
runne
headlong
into
the
bottomlesse
pit
of
perdition
,
which
I
wickedly
affirmed
of
the
Romanes
to
their
great
wrong
:
For
from
the
Church
of
Rome
at
all
times
,
a
most
glorious
light
of
pure
and
incorrupted
faith
came
forth
,
and
doth
at
this
present
lighten
all
other
Churches
of
Christ
whatsoeuer
.
But
I
remember
that
in
the
preface
of
the
bookes
of
the
Christian
Common-wealth
,
among
other
things
I
vsed
some
words
,
in
which
I
seeme
to
put
and
place
in
the
Catholicke
Church
,
all
them
who
haue
receiued
Baptisme
in
the
name
of
the
Blessed
Trinity
,
and
in
so
saying
,
althought
the
words
sound
euill
,
and
make
the
hereticall
Churches
true
and
sound
members
of
the
true
Catholicke
Church
,
which
is
most
false
and
hereticall
;
yet
my
meaning
was
,
vtterly
to
exclude
the
Arrian
,
Nestorian
,
and
Eutichian
heresies
,
and
all
hereticall
Churches
condemned
in
former
times
,
and
to
retaine
them
onely
that
were
Orthodoxall
:
But
herein
I
was
deceiued
in
that
I
esteemed
,
that
there
were
many
more
Orthodoxall
Churches
then
are
,
for
I
erroniously
beleeued
,
that
many
Churches
which
are
infected
with
the
heresies
of
these
later
Times
,
and
deuided
by
Schisme
,
did
appertaine
vnto
the
Catholicke
Church
,
which
although
it
be
called
Catholicke
,
for
that
it
is
vniuersall
;
yet
vniuersality
doth
not
comprehend
any
but
those
that
be
Orthodoxall
,
and
true
beleeuing
,
and
dilated
ouer
all
the
world
,
and
continuing
in
the
Catholicke
vnity
with
the
Romane
.
For
the
vniuersality
of
the
Romane
Church
,
consisteth
not
onely
in
the
perpetuall
,
and
neuer
interrupted
or
to
be
interrupted
continuance
and
firmenesse
of
faith
,
but
is
also
vniuersall
;
because
her
Identicall
,
or
selfe
same
faith
and
soueraigne
gouernement
,
hath
beene
dilated
and
spread
ouer
all
places
,
and
into
Nations
after
the
comming
of
Christ
;
for
which
respect
euen
in
these
later
times
and
ages
,
it
is
to
be
called
Catholicke
,
no
lesse
then
it
was
in
the
times
of
the
auncient
Fathers
;
seeing
that
the
faith
of
the
Romane
Church
is
dilated
in
these
our
times
into
the
farthest
,
and
most
vast
or
remote
Regions
of
the
East
,
and
West
,
and
euen
to
the
vttermost
confines
of
the
earth
.
So
that
her
children
trauelling
too
and
fro
,
from
the
rising
of
the
Sunne
vnto
the
setting
thereof
,
professing
the
faith
of
Christ
,
and
offering
cleane
sacrifices
,
doe
especially
at
this
time
fulfill
,
that
which
our
Lord
spake
by
the
mouth
of
Malachie
,
saying
,
chap.
1.
ver.
11.
From
the
rising
of
the
Sunne
vnto
the
goinng
downe
thereof
,
great
is
my
name
amongst
the
Gentiles
,
and
in
euery
place
it
is
sanctified
,
and
a
pure
oblation
is
offered
vnto
my
name
.
Neither
was
it
a
lesse
iniury
and
slaunder
,
when
I
said
,
that
I
clearly
saw
innumerable
nouelties
&
errors
in
the
Court
of
Rome
,
which
nouelties
&
errors
I
doe
neither
see
,
nor
yet
did
euer
see
:
and
I
acknowledge
and
confesse
that
it
was
most
false
,
that
at
Rome
there
was
then
,
or
now
are
any
errours
,
by
which
any
destruction
of
soules
may
follow
,
or
the
peace
of
the
Church
be
disturbed
,
or
publique
scandalls
committed
:
For
in
truth
all
the
peace
&
all
the
tranquility
of
the
Catholique
Church
,
and
the
eternall
saluation
of
Soules
,
after
God
is
to
be
attributed
to
the
care
and
trauell
of
the
Church
of
Rome
.
I
said
that
the
mightier
Bishops
vnder
the
Pope
were
Bishops
onely
in
name
,
and
this
saying
containeth
in
it
both
falshood
and
wrong
,
and
therefore
I
doe
condemne
it
,
as
euill
spoken
,
for
they
be
true
and
lawfull
Bishops
,
made
by
lawfull
ordination
.
I
said
that
the
others
who
were
not
great
men
and
Princes
in
temporall
things
,
had
lost
the
proper
dignity
,
and
power
of
Bishops
;
and
this
truly
is
a
slaunder
,
for
the
Hierarchicall
subordination
,
was
alwayes
necessarie
in
the
Church
:
much
more
I
condemne
as
an
heresie
those
words
where
I
said
,
that
vnder
the
Pope
was
no
more
a
true
Church
;
for
as
I
said
and
seriously
affirmed
before
,
onely
the
Church
of
Rome
with
her
adherents
,
is
the
true
Church
of
Christ
;
and
the
others
are
not
Churches
.
And
in
fewe
words
,
to
comprehend
much
,
I
perceiued
that
in
my
former
intention
I
chiefly
indeauoured
to
weaken
the
supremacie
of
the
Pope
,
and
in
so
doing
,
I
confesse
that
I
haue
spoken
against
the
faith
of
the
whole
Catholique
Church
,
and
haue
erred
greeuously
.
For
it
is
euident
both
by
the
very
institution
in
the
Gospell
,
and
by
the
Apostolicke
tradition
,
and
the
dcfinitions
of
holy
Synods
,
and
generall
Councels
,
and
very
many
decrees
of
the
Pope
,
and
also
the
common
testimony
of
the
Fathers
and
Ecclesiasticall
Histories
,
that
the
Bishop
of
Rome
was
instituted
chiefe
head
of
the
whole
Church
immediatly
by
Christ
our
Lord
as
a
singular
Oracle
,
vnto
whom
both
the
East
and
West
Churches
in
all
doubts
of
Faith
,
should
haue
recourse
for
instructions
,
definitions
,
and
other
sound
doctrine
in
matters
of
Faith
,
as
vnto
a
Master
giuen
them
from
heauen
,
who
by
his
office
should
teach
the
Church
.
And
any
one
that
is
but
meanly
read
,
may
easily
finde
out
very
many
examples
,
where
the
Popes
of
Rome
established
,
remooued
,
corrected
,
taught
,
condemned
,
absolued
,
deposed
,
restored
,
and
reprehended
,
according
to
ther
office
,
euen
the
Patriarchs
and
Prymats
of
the
East
;
And
thus
reprehended
,
they
humbly
heard
,
and
simply
obayed
the
Popes
without
resistance
,
or
repugnance
.
And
to
be
short
,
it
is
manifest
by
the
confession
of
the
whole
Church
,
that
all
the
spirit
of
Christ
(
for
so
much
as
doth
belong
vnto
the
decision
of
matters
of
faith
)
doth
rest
vpon
one
Supreame
visible
head
of
the
Church
,
which
is
onely
the
Pope
and
chiefe
Bishop
,
St.
Peters
successour
.
5
I
doe
ingenuously
confesse
,
that
the
booke
which
I
called
The
Rockes
of
Christian
shipwracke
,
did
much
displease
me
,
presently
after
it
was
set
forth
;
for
I
wrote
it
in
hast
without
either
study
,
or
examining
what
I
did
.
The
intent
which
I
had
in
writing
of
it
,
was
onely
to
flatter
&
allure
the
English
by
all
meanes
possible
to
conceiue
a
good
opinion
of
me
at
my
first
comming
,
and
so
I
had
no
regard
whither
that
I
writ
and
printed
were
true
or
no
:
But
my
desire
was
to
say
that
which
might
please
the
Enemies
of
the
Catholicke
Church
,
and
especially
the
ignorant
common
people
.
And
when
the
doctrine
contained
in
this
little
booke
,
was
by
the
King
and
some
of
the
Nobility
objected
against
me
(
at
my
preparing
to
depart
from
England
)
I
did
euen
then
in
expresse
words
detest
it
;
and
afterwards
prepared
my selfe
with
all
my
force
to
resist
the
greater
part
of
the
heresies
which
were
in
it
:
All
which
heresies
I
doe
now
againe
reject
,
detest
,
and
abhorre
;
and
they
are
these
:
That
the
Pope
of
Rome
is
not
the
Vicar
of
Christ
vpon
earth
,
nor
visible
head
of
the
whole
visible
Church
of
Christ
;
That
hee
hath
no
power
in
temporall
thinges
;
That
an
implicit
faith
profiteth
nothing
,
but
much
hurteth
the
faithfull
:
That
the
Excommunications
of
the
Law
are
vaine
threats
:
That
the
precepts
of
the
Church
binde
not
vpon
paine
of
mortall
sinne
:
That
the
vnity
of
the
Church
is
not
to
be
sought
for
from
one
onely
visible
head
:
That
the
Pope
is
a
deadly
Enemy
of
vniuersall
Church
:
That
the
Masse
is
not
a
true
sacrifice
:
That
the
Ceremonies
of
the
Masse
are
Apish
toyes
:
That
there
is
no
Transubstantiation
:
That
Auricular
confession
with
absolution
is
not
a
true
Sacrament
:
That
there
is
no
Purgatory
:
That
Satisfaction
after
the
fault
forgiuen
,
is
not
necessary
for
the
remission
of
the
punishment
:
That
there
be
no
Indulgences
but
of
things
enjoyned
for
penance
.
That
Saints
are
not
to
be
prayed
vnto
:
That
the
worship
of
Images
and
Reliques
are
not
lawfull
:
That
there
is
no
merrit
of
eternall
life
by
workes
.
These
and
the
like
errours
and
manifest
heresies
,
not
so
much
mine
,
or
newly
inuented
by
me
,
as
by
the
olde
and
new
hereticks
,
whose
fancies
and
madnesse
haue
beene
from
time
to
time
by
the
Church
in
generall
Counsels
condemned
:
for
they
are
miserable
Rockes
,
vnto
which
if
any
approach
,
they
are
assured
to
suffer
a
lamentable
shipwracke
of
faith
and
eternall
saluation
:
And
therefore
I
departed
from
them
as
farre
as
I
might
,
and
least
I
should
be
vtterly
destroyed
by
them
in
England
,
it
was
necessary
for
me
to
depart
from
thence
,
and
to
returne
to
the
Church
of
Rome
the
true
port
of
Catholickes
,
with
the
which
Church
I
reject
,
detest
,
and
accurse
all
the
afore
said
errours
,
and
all
others
opinions
whatsoeuer
(
if
there
be
any
more
in
those
bookes
)
which
doe
not
agree
with
the
faith
expressed
in
the
Church
of
Rome
,
and
in
the
sacred
Counsels
,
especially
in
the
Counsell
of
Trent
:
and
I
doe
constantly
affirme
and
embrace
the
contrary
verities
,
viz.
That
the
Pope
is
by
the
institution
of
Christ
his
Vicar
vpon
earth
,
and
the
visible
head
of
the
whole
militant
Church
(
which
hath
alwayes
beene
visible
)
with
full
power
receiued
from
God
;
to
rule
and
gouerne
her
:
That
he
hath
also
indirect
power
in
temporall
matters
,
for
the
better
aduancement
of
spiritual
.
That
an
implicit
faith
is
profitable
,
and
many
times
necessary
,
viz.
when
the
explicit
faith
of
some
articles
is
not
required
vnder
penalty
:
That
the
excommunications
according
to
the
Law
,
or
de
facto
pronounced
,
are
of
force
,
and
ought
to
be
feared
,
as
brought
into
the
Church
with
great
reason
,
and
by
lawfull
authority
:
that
the
Pope
may
excommunicate
the
faithfull
wheresoeuer
they
are
:
That
the
precepts
of
the
Church
binde
vnder
paine
of
mortall
sinne
:
That
the
vnity
of
the
Church
dependeth
chiefely
of
one
onely
visible
head
of
the
same
Church
:
That
the
Pope
is
the
true
and
lawfull
Pastor
of
the
whole
Church
,
and
according
vnto
his
obligation
is
zealous
of
the
good
of
Christs
flocke
,
by
daily
thirsting
after
,
and
most
carefully
procuring
their
eternall
saluation
:
That
in
the
Masse
is
offered
,
a
true
,
proper
,
and
propitiatory
sacrifice
vnto
God
:
That
the
ceremonies
of
the
Masse
instituted
by
the
holy
Fathers
,
and
Pastors
of
the
Church
(
by
the
inspiration
of
the
holy
Ghost
)
are
holy
,
mysticall
,
profitable
,
and
ought
to
be
obserued
and
kept
:
That
in
the
Sacrament
of
the
Alter
,
there
is
transnbstantiation
,
that
is
to
say
,
a
conuersion
of
all
the
substance
of
bread
into
the
body
,
and
of
wine
into
the
blood
of
our
Lord
Iesus
Christ
:
That
in
the
sacramentall
absolution
which
the
Priest
vseth
in
absoluting
from
sins
,
is
exercised
the
true
and
proper
power
of
binding
,
&
loosing
sins
,
which
our
Lord
hath
deliuered
or
giuen
to
the
Ministers
of
his
Sacraments
in
the
Church
:
That
there
is
a
Purgatory
after
that
manner
and
sort
which
the
holy
Romane
and
Apostolicke
Church
doth
affirme
it
to
be
:
That
satisfaction
is
of
great
power
,
after
the
fault
remitted
for
the
remission
of
the
punishment
also
:
That
the
vse
of
Indulgences
in
the
Catholicke
Church
(
vnto
whom
Christ
hath
giuen
authority
to
bestowe
them
)
is
very
auncient
,
very
profitable
,
and
approued
by
the
authority
of
holy
Councels
:
That
we
may
not
onely
lawfully
pray
vnto
Saints
,
but
also
that
it
is
a
good
and
profitable
thing
to
flye
for
helpe
vnto
their
prayers
,
and
ayde
:
That
the
worship
of
Images
and
Reliques
,
is
good
,
lawfull
,
and
profitable
,
and
cannot
be
rejected
without
the
blot
of
heresie
:
That
the
merrit
of
eternall
life
dependeth
vpon
good
workes
;
Also
I
often
times
loathed
and
despised
the
later
generall
Councels
(
which
be
of
high
authority
in
the
Church
)
especially
the
Councels
of
Florence
and
Trent
,
and
sometimes
that
of
Constance
.
And
by
my
meanes
it
came
to
passe
,
that
a
certaine
History
of
the
Councell
of
Trent
was
published
,
whereof
I
could
haue
no
certaine
knowledge
,
for
that
it
was
iustly
suspected
of
forgerie
;
and
in
these
things
also
I
confesse
that
I
haue
maliciously
erred
,
and
now
affirme
that
all
the
most
wholsome
decrees
of
these
Councels
are
worthy
of
credit
,
and
ought
to
be
embraced
.
6
In
a
certaine
Sermon
of
mine
on
the
first
Sonday
of
Aduent
,
made
at
London
in
the
Italian
tongue
,
and
printed
,
I
published
almost
the
same
errours
,
which
I
repeated
after
in
the
booke
of
the
Rockes
,
all
which
I
doe
now
deepely
detest
.
In
that
Sermon
I
faigned
a
certaine
darke
night
of
Popish
errours
,
and
of
the
Church
of
Rome
,
when
in
very
deede
in
the
onely
Church
of
Rome
,
and
in
the
Churches
connexed
vnto
her
,
is
a
true
and
cleare
Sunne-shining
day
,
and
out
of
her
(
especially
in
England
)
there
is
a
perpetuall
night
,
and
most
obscure
darknesse
.
The
light
of
truth
,
and
the
true
and
right
vnderstanding
of
the
Scriptures
,
which
is
in
the
Church
of
Rome
,
driueth
farre
from
her
the
mistes
of
all
these
errours
,
wherewith
wretched
England
being
ouer-clowded
,
walketh
,
as
a
blinde
man
groping
for
the
wall
at
mid-day
.
I
said
in
the
same
Sermon
,
and
I
repeated
the
same
in
the
little
booke
of
the
Rockes
,
that
Peter
was
neuer
at
Rome
,
yet
notwithstanding
I
know
that
this
is
a
grosse
and
an
ignorantlye
,
and
therefore
I
doe
ingenuously
confesse
,
that
it
ought
to
be
rejected
of
all
men
.
I
made
the
Apostles
equall
in
founding
and
ruling
the
Church
;
when
yet
euen
out
of
the
very
Gospels
,
and
Apostolicall
tradition
,
the
Supremacie
of
Peter
(
aboue
them
)
is
apparant
.
I
said
that
the
Bishops
succeeded
the
Apostles
with
equall
power
,
and
that
they
were
Bishops
of
the
vniuersall
Church
in
grosse
,
when
as
they
are
but
Pastors
of
perticular
Churches
,
in
their
sole
particular
cares
or
charges
:
the
generall
Primacie
belonging
vnto
him
who
succeeded
Peter
,
which
is
the
Pope
.
I
said
that
holy
water
,
graynes
,
crosses
,
holy
Images
,
the
Popes
or
Bishops
benediction
,
Stations
,
habites
,
girdles
,
belts
,
the
visitations
of
Churches
Altars
,
Beades
,
Processions
,
and
the
like
,
were
meere
toyes
;
when
yet
it
is
certaine
,
that
the
vse
of
almost
all
these
things
is
well
approued
,
and
very
auncient
in
the
Catholique
Church
,
and
ought
to
be
preserued
together
with
the
vse
of
other
things
of
later
times
added
,
as
prouokements
to
piety
aad
deuotion
.
I
affirmed
that
there
were
onely
two
Sacraments
,
Baptisme
and
the
Supper
,
when
yet
the
Catholicke
Church
illuminated
by
the
holy
Ghost
plainely
teacheth
and
defineth
,
that
there
are
seuen
true
Sacraments
:
All
which
,
and
whatsoeuer
other
heresies
condemned
by
the
Catholicke
Romane
Church
,
I
also
condemne
,
and
the
things
contrary
to
them
being
defined
by
the
same
,
I
also
with
a
firme
faith
beleeue
,
holde
,
and
professe
.
For
most
certaine
it
is
,
that
in
the
decrees
of
the
holy
Romane
Church
,
reason
is
not
seperated
from
authority
,
and
that
the
Doctrine
of
the
Schoolemen
is
altogether
consonant
vnto
the
sence
of
the
holy
Fathers
,
especially
in
articles
of
faith
.
I
also
confesse
that
I
did
vndeseruedly
in
these
little
Pamphlets
complaine
of
the
Court
of
Rome
,
as
if
she
had
vsurped
other
mens
rights
;
for
except
she
preserue
by
her
lawfull
authority
ouer
them
,
the
Bishops
,
and
Archbishops
in
their
duties
,
there
would
presently
follow
a
generall
violation
of
her
lawes
by
them
:
And
the
Church
is
then
very
happy
,
when
all
her
perticular
Pastors
vnder
the
most
vigilant
and
highest
Pastor
,
doe
readily
receiue
and
execute
both
reformation
in
manners
,
and
the
custody
of
sound
and
sincere
Doctrine
,
from
him
who
hath
the
soueraigne
authority
.
And
verily
,
except
the
benigne
and
paternall
care
of
the
holy
Inquisition
,
had
watched
seriously
ouer
our
Lords
flocke
,
the
scabbed
cattell
should
not
receiue
any
cure
,
but
the
filthy
Canker
would
daily
encrease
.
The
ordinary
Armour
of
that
Tribunall
,
is
found
Doctrine
,
and
charitable
instructions
,
and
not
those
instruments
which
(
out
of
a
minde
corrupted
with
malice
)
in
my
Pamphlets
I
haue
exagerated
by
lyes
and
slaunders
,
and
yet
sometimes
when
rotten
vlcers
cannot
be
cured
with
gentle
medicines
,
it
is
both
fit
and
necessary
that
the
Physitians
should
vse
more
forceable
remedies
.
7
But
when
the
inward
burning
of
the
infirmities
of
my
minde
was
alayed
almost
by
a
miracle
about
the
beginning
of
the
Popedome
of
the
most
holy
Gregory
the
15.
(
whose
rare
piety
,
singular
prudence
,
and
continuall
holinesse
of
life
was
such
,
as
that
I
doe
not
doubt
but
that
it
was
cause
of
his
aduancement
to
that
high
dignity
)
the
holy
Ghost
illuminating
me
with
a
certaine
diuine
light
,
my
minde
began
to
thinke
vpon
wholsome
courses
,
And
then
the
dangers
into
which
I
had
cast
my
soule
,
began
also
euery
day
more
clearely
to
muster
themselues
in
troupes
before
me
,
and
I
did
wonder
how
I
had
fallen
into
so
great
madnesse
and
errour
,
as
to
ioyne
my selfe
vnto
them
who
were
hereticks
,
and
absolute
and
manifest
Schismaticks
.
In
olde
time
so
great
was
the
crast
of
a
fewe
Arians
in
the
Councell
of
Arminium
,
that
by
a
cunning
sleight
they
almost
drew
all
the
Catholicks
to
seeme
Arians
:
And
then
saith
our
St.
Hierome
against
the
Luciferians
)
all
the
world
lamented
,
and
wondred
how
it
became
infected
with
Aranisme
:
But
(
with
griefe
I
speake
it
)
so
it
happened
vnto
me
,
and
much
worse
;
and
I
would
wonder
and
mourne
to
see
my selfe
an
heretick
among
hereticks
,
and
a
Schismatick
with
Schismaticks
.
But
heerein
let
not
the
English
complaine
that
I
wrong
them
:
but
rather
let
them
plainely
know
,
that
I
haue
done
well
,
and
as
I
ought
to
doe
,
in
departing
from
them
,
and
returning
vnto
my
mother
the
holy
woman-Church
.
And
as
for
the
laying
open
of
their
heresie
and
Schisme
,
I
am
compelled
to
doe
it
,
for
that
it
is
not
fit
for
mee
to
be
poysoned
any
longer
therewith
.
8
Concerning
Religion
,
there
are
in
England
sundry
Sects
:
There
are
Puritanes
that
is
the
rigid
Caluinists
;
There
are
some
milder
,
who
call
themselues
onely
Protestants
,
and
reformed
:
There
are
Anabaptists
who
are
also
deuided
into
diuers
Sects
:
There
wanteth
not
Arians
,
nor
Photinians
,
and
such
a
like
mish-mash
of
wicked
people
,
who
though
they
be
not
permitted
to
professe
their
errours
publiquely
,
yet
are
they
not
cast
forth
of
their
Church
nor
punished
,
but
tollerated
whilest
they
publish
their
poyson
.
Moreouer
,
that
the
Anabaptists
swarme
with
heresies
,
none
but
the
Annabaptist
himselfe
will
denie
it
,
yet
they
haue
their
free
meetings
in
England
,
and
the
Kings
Matestie
one
day
tolde
me
,
that
lately
at
London
a
woman
did
in
an
assembly
of
Anabaptists
both
make
a
publicke
Sermon
,
and
also
administer
their
supposed
Sacraments
.
The
heresies
of
the
Puritanes
are
well
knowne
,
which
are
these
:
That
there
is
no
free
will
:
That
God
is
the
Author
of
sinne
:
That
God
for
his
pleafure
condemneth
many
without
cause
:
That
Christ
did
not
dye
for
all
men
:
That
Christ
did
sustaine
the
paines
of
the
damned
:
That
Infants
dying
after
Baptisme
,
may
be
damned
,
&c.
The
milder
Protestants
,
although
they
endeauour
by
all
meanes
to
free
themselues
(
for
as
much
as
concerneth
their
opinions
)
from
heresie
,
for
that
they
seeme
neither
wholly
to
follow
Luther
nor
Caluine
:
but
the
pure
Doctrine
of
the
English
Church
which
they
call
reformed
;
yet
can
they
not
be
free
from
the
heresie
both
of
the
Puritanes
,
and
Anabaptists
;
for
that
they
communicate
with
them
without
scruple
;
and
if
any
Puritane
or
Anabaptist
come
to
their
Ecclesiasticall
assemblies
,
they
neither
auoyde
,
nor
exclude
him
.
And
the
Puritane
Ministers
(
who
are
almost
all
wholly
infected
with
all
heresies
,
or
at
least
with
the
heresies
of
Caluine
)
doe
administer
the
very
Sacraments
of
this
false
English
Church
.
And
if
that
Acatius
of
Constantinople
,
because
he
communicated
with
Petrus
Moggus
an
hereticke
of
Alexandria
,
if
all
the
East
because
it
persisted
in
the
communion
of
Acatius
,
was
seperated
by
a
long
enduring
curse
from
the
West
,
how
much
more
are
all
the
English
Protestants
to
be
accounted
hereticks
,
for
that
they
doe
communicate
continually
with
hereticks
,
and
doe
neither
condemne
them
,
nor
seperate
themselues
from
them
,
but
admit
them
euen
when
they
communicate
with
them
in
diuine
things
?
Doth
not
the
deformed
English
Church
publickly
and
openly
professe
a
communion
and
Ecclesiasticall
league
with
Geneua
the
mother
of
the
Puritanes
,
and
other
outlandish
Sects
infected
with
Caluinian
poyson
?
In
the
Royall
Citie
of
London
by
publicke
leaue
of
the
King
,
are
not
the
Churches
of
the
French
,
Dutch
,
and
Italian
Caluinists
open
,
and
esteemed
most
louing
Sisters
of
the
English
Synagogue
,
although
they
detest
the
English
doctrine
,
profession
,
and
rites
,
and
be
the
chiefest
fauourers
,
and
promoters
of
Puritanisme
in
England
:
And
also
the
English
Synagogue
as
much
(
as
in
her
lyeth
)
is
most
ready
to
communicate
with
the
Lutherans
,
being
polluted
with
the
filthy
dregges
of
many
heresies
,
and
earnestly
laboureth
that
these
Monsters
may
growe
vp
together
with
her
into
one
Hydra
,
that
there
may
be
made
an
vnion
of
all
the
reformed
Churches
as
they
call
them
;
and
yet
haue
no
care
,
nor
take
any
paynes
to
purge
their
faith
,
and
doctrine
,
and
pull
vp
their
heresies
;
although
the
Lutherans
hate
the
Sacramentaries
worse
then
the
dogge
doth
the
Snake
.
Of
the
other
English
heresies
about
Faith
,
and
Workes
,
and
Iustification
,
about
the
blessed
Sacrament
,
and
priuate
Masses
,
about
Merits
,
and
inuocation
of
Saints
,
the
veneration
of
holy
Images
,
holy
Ceremonies
,
the
soules
of
the
departed
,
and
the
like
,
which
these
hereticks
condemne
in
their
hereticall
spirit
,
and
which
I
also
in
their
companies
with
the
same
spirit
of
heresie
in
former
time
haue
in
some
part
condemned
,
it
is
not
now
my
intent
to
speake
much
,
by
and
by
I
will
giue
them
a
touch
according
to
the
nature
of
this
place
:
at
some
other
time
I
will
speake
more
largely
of
them
,
now
I
come
to
speake
of
their
Schisme
.
I
haue
no
doubt
at
all
,
but
that
the
English
Sect
,
which
the
stayned
English
call
the
reformed
Church
,
is
much
more
deuided
and
seperated
from
the
true
Catholicke
Church
:
then
Brittany
it selfe
is
deuided
from
the
rest
of
the
world
.
They
themselues
will
willingly
confesse
,
and
it
is
a
thing
of
it selfe
most
manifest
,
that
they
are
wholy
deuided
&
seperated
from
the
Church
of
Rome
,
and
from
all
the
Churches
which
are
subiect
vnto
her
,
and
liue
in
community
with
her
.
And
seeing
that
the
Romane
Church
with
those
which
adheare
vnto
her
,
is
according
to
Catholicke
faith
,
truly
and
properly
the
Catholicke
Church
of
Christ
:
Doth
it
not
then
necessarily
follow
,
that
the
English
congregation
which
they
call
a
Church
,
is
altogether
seperated
from
the
true
Catholicke
Church
?
and
consequently
neither
to
be
the
body
of
Christ
,
nor
the
house
of
God
,
nor
absolutely
a
Church
?
which
thing
as
soone
as
I
plainely
vnderstood
,
I
could
not
stay
any
longer
in
it
.
But
they
will
say
it
appeareth
now
vnto
thee
so
:
who
yet
in
thy
bookes
of
Ecclesiasticall
Common-wealth
hast
called
Rome
Babylon
,
who
hast
denied
that
there
was
any
Church
in
Rome
,
and
also
hast
taught
vs
that
it
was
properly
a
Schismaticall
Church
:
But
that
which
thou
fayest
of
our
Church
is
not
manifest
vnto
vs
:
Wherefore
I
will
endeauour
that
it
may
be
also
manifest
vnto
the
English
.
They
know
very
well
that
I
am
not
Pythagoras
,
whose
onely
authority
amongst
his
Schollers
was
accepted
for
proofe
,
wherefore
they
should
not
haue
beene
moued
at
these
things
I
spake
,
seeing
they
were
but
have
astertions
,
and
for
this
cause
my
words
euen
yet
are
vaine
;
for
when
I
bring
forth
the
proofes
and
examples
they
are
without
force
and
ground
.
The
reason
whereupon
sgrounded
my
position
of
Rome
to
be
Babtlon
was
,
because
the
Prophesie
in
the
18.
of
the
Apocalips
could
not
be
interpreted
of
Rome
,
before
it
receiued
the
Christian
faith
,
and
whilst
it
was
the
habitation
of
the
Gentiles
:
But
this
reason
is
of
no
force
;
for
suppose
that
it
were
true
,
yet
it
doth
not
follow
that
Rome
being
now
Christian
should
be
that
Babtlon
spoken
of
in
the
Apocalips
;
for
it
is
the
opinon
of
many
Catholicke
Interpreters
,
that
in
the
persecution
of
Antichrist
,
the
Ethnick
Idolaters
,
and
the
Enemies
of
the
Christian
name
shall
(
perhaps
)
subdue
it
,
and
of
such
that
prophesie
(
not
yet
fulfilled
)
may
be
fitly
verified
,
yet
in
such
sort
,
as
the
faith
of
the
Catholicke
Church
may
continue
safe
and
found
:
Whereby
now
you
see
that
my
applying
it
to
Christian
Rome
,
is
but
a
meere
calumniation
;
for
I
know
that
Christian
Rome
is
not
Babylon
,
neither
can
it
be
so
called
without
great
iniurie
,
and
God
forbid
that
by
this
Prohesie
,
we
should
vnderstand
the
same
Romane
Church
,
which
is
the
Mother
,
and
the
head
of
all
,
either
to
haue
beene
,
or
hereafter
to
become
Babylon
;
for
those
things
which
are
spoken
of
the
Citie
,
are
not
to
be
transferred
vnto
the
Church
.
I
denied
that
there
is
a
Church
at
Rome
,
but
I
did
not
proue
it
;
therefore
that
negation
must
be
layed
vp
amongst
my
euill
speeches
,
reproaches
,
and
heresies
,
and
conuincing
my selfe
within
my selfe
being
ouercome
by
reason
euen
in
the
same
Treatises
,
I
constantly
affirmed
,
that
the
Romane
Church
with
her
adherents
was
the
only
Church
of
Christ
,
and
now
I
doe
most
earnestly
professe
and
affirme
it
.
I
said
it
made
a
Schisme
,
when
I
had
not
yet
exact
consideration
what
a
Schisme
was
;
and
in
this
I
erred
grosly
,
this
being
a
manifest
falsehood
,
and
the
proofe
which
I
brought
in
confirmation
is
of
no
force
:
For
he
who
is
lawfully
appointed
head
of
a
Body
,
and
calleth
and
publisheth
himselfe
for
head
of
the
same
body
,
doth
not
seperate
himselfe
from
the
body
,
neither
casteth
away
the
body
from
him
,
but
ioyneth
himselfe
vnto
the
body
,
which
hath
no
coherence
with
a
Schisme
:
yet
I
will
handle
this
matter
more
at
large
in
the
correction
of
that
worke
.
Now
I
proceede
to
declare
how
it
is
euident
to
me
,
that
the
English
Sectaries
,
and
much
more
all
the
other
Sectaries
of
our
age
,
are
truly
and
properly
Schismaticks
,
because
they
haue
seperated
themselues
without
any
lawfull
cause
from
the
true
Church
of
Christ
,
which
is
the
Catholick
Romane
Church
,
and
her
adherents
.
10
There
can
be
onely
two
causes
of
a
lawfull
separation
,
why
one
,
or
more
Churches
of
Christ
(
and
yet
not
commit
Schisme
)
should
abandon
one
or
more
other
Churches
from
their
communion
:
The
one
is
heresie
,
and
the
other
is
Schisme
it selfe
.
This
is
well
knowne
vnto
all
the
faithfull
,
that
the
hereticall
Churches
which
are
incorrigible
,
are
to
be
auoyded
by
Catholickes
,
and
that
with
such
,
they
ought
not
to
haue
any
Ecclesiasticall
communion
.
I
enquired
often
times
of
the
English
,
why
they
seperated
themselues
from
the
church
of
Rome
&
her
adherents
,
whither
for
any
heresie
?
And
truly
not
none
of
them
could
either
by
words
or
writing
,
shew
me
that
the
Romane
Catholicks
either
of
our
time
,
or
in
the
time
of
our
auncestors
in
their
generall
publike
profession
were
at
any
time
stayned
with
any
heresie
.
The
Kings
Maiestie
himselfe
of
great
Eritanie
,
granted
to
me
publickly
,
and
plainely
,
and
so
did
the
wiser
sort
of
their
Ministers
of
all
sorts
,
and
not
a
fewe
of
their
learned
men
,
that
the
Church
of
Rome
did
not
erre
in
fundamentall
poynts
of
Faith
;
wherefore
the
Church
of
Rome
is
not
hereticall
,
if
we
will
take
but
that
which
they
graunt
.
Perhaps
they
will
say
the
Church
of
Rome
doth
not
erre
in
fundamentall
poynts
of
faith
(
which
thing
I
also
seemed
to
teach
,
especially
in
the
causes
of
my
departing
,
and
in
the
Sermon
I
preached
at
London
)
yet
they
erre
,
and
are
fallen
into
heresie
in
other
articles
of
faith
,
which
be
not
fundamentall
:
But
first
,
I
know
not
what
article
it
may
be
of
true
faith
,
which
is
not
fundamentall
;
for
neither
could
I
vnderstand
,
nor
they
explicate
vnto
me
,
how
there
may
be
such
a
distinction
made
or
admitted
,
that
some
be
fundamentall
and
some
not
:
I
haue
alwayes
thought
,
that
all
and
the
sole
articles
which
are
truly
articles
of
faith
were
fundamentall
,
yet
I
errred
when
I
excluded
many
true
articles
from
the
fundamentall
;
which
being
true
,
were
also
fundamentall
articles
,
and
without
heresie
,
could
not
be
denied
:
although
they
be
not
of
those
principall
articles
of
the
Trinity
,
incarnation
,
necessity
of
grace
,
Baptisme
in
the
name
of
the
Trinity
,
&c.
such
as
are
the
Sacraments
,
iustification
,
necessity
of
workes
,
merrits
,
indulgences
,
and
the
rest
,
which
I
haue
before
rehearsed
,
as
already
limitted
in
the
Church
,
because
those
things
relye
no
lesse
vpon
the
reuelation
of
God
then
the
former
,
and
for
that
cause
appertaine
no
lesse
vnto
faith
then
those
.
For
he
that
thinketh
God
to
be
a
deceiuer
in
any
one
article
whatsoeuer
it
be
must
of
necessity
also
acknowledge
him
to
be
a
deceiuer
in
all
the
rest
.
Then
I
enquired
often
times
of
them
who
dealt
seriously
in
the
businesse
,
to
shew
some
article
of
faith
,
in
which
the
Church
of
Rome
thought
,
&
taught
erroniously
.
They
vse
to
bring
the
article
of
Transubstantion
of
the
bread
into
the
body
of
Christ
,
from
which
they
gather
(
as
they
think
)
some
heresies
,
viz.
That
Christ
hath
not
a
true
body
,
but
a
phantasticall
,
if
that
in
the
least
crum
of
the
bread
we
put
that
whole
body
,
so
that
a
body
should
not
be
a
body
.
Item
,
that
Christ
is
not
in
heauen
,
if
he
be
vpon
the
Altar
on
earth
,
which
is
contrary
to
the
article
of
the
ascension
of
our
Lord
.
Item
,
that
Christ
is
not
borne
of
the
virgin
Mary
,
if
that
we
do
make
him
of
bread
.
In
these
men
it
is
most
true
,
that
which
St.
Hierome
saith
vpon
the
Epistle
vnto
Titus
,
cap.
3.
There
is
no
Schisme
that
doth
not
inuent
some
heresie
vnto
it selfe
,
that
it
may
seeme
to
haue
departed
from
the
Church
vpon
a
iust
cause
.
But
transubstantiation
which
the
Catholicks
professe
,
is
very
far
distant
from
those
heresies
;
for
all
the
properties
of
a
body
in
themselues
are
safe
,
although
they
be
put
in
a
crum
of
bread
;
but
the
same
proprieties
in
order
vnto
the
place
which
is
externall
to
the
body
,
be
seperable
from
it
by
the
diuine
omnipotencie
,
which
our
Schoolmen
explicate
sufficiently
.
But
what
heresie
can
they
find
in
vs
,
if
we
all
doe
constantly
confesse
,
that
we
beleeue
as
an
article
of
faith
that
Christ
had
,
&
hath
a
true
body
,
with
all
his
naturall
proprieties
in
himself
,
which
we
beleeue
,
&
confesse
,
may
be
kept
by
the
same
omnipotencie
euen
when
the
body
is
brought
into
the
least
externall
place
:
neither
can
any
impugne
this
Theologically
;
and
humane
Philosophy
neither
can
,
nor
ought
to
measure
the
diuine
power
.
Let
naturall
Philosophy
iudge
what
may
be
done
by
nature
;
but
let
her
reuerence
,
and
not
iudge
those
things
that
be
aboue
nature
.
Neither
doth
it
follow
that
the
body
of
Christ
is
not
in
heauen
if
it
be
vpon
the
Altar
,
we
all
confesse
that
we
beleeue
by
a
diuine
faith
,
that
Christ
ascended
into
heauen
,
and
there
sitteth
continually
at
the
right
hand
of
the
Father
:
But
yet
we
say
,
that
by
dinine
power
,
one
and
the
same
body
may
be
in
sundry
places
at
one
time
,
at
least
sacramentally
:
neither
can
that
be
impugned
but
out
of
humane
philosophie
,
and
apparently
only
.
And
to
conclude
,
we
doe
not
say
that
bread
is
made
a
body
which
was
not
before
,
but
we
say
that
the
bread
is
transubstantiated
into
the
body
of
Christ
,
which
body
was
before
the
consecration
of
the
bread
:
so
likewise
the
body
of
Christ
borne
of
the
Virgin
Mary
was
before
this
transubstantiation
,
and
by
conlecration
the
Bread
is
transubstantiated
into
it
.
Truly
they
deuise
out
of
their
owne
heads
,
these
heresies
something
grossely
;
for
he
is
an
hereticke
who
maintaineth
heresie
directly
;
But
if
they
aske
of
vs
what
we
thinke
of
the
verity
of
the
body
of
Christ
,
of
his
ascention
;
of
his
Incarnation
;
they
shall
receiue
from
vs
a
true
beliefe
in
all
these
things
;
although
we
affirme
some
things
whereon
they
thinke
errours
may
follow
,
which
we
truly
denie
,
and
they
will
neuer
be
able
to
proue
Theologically
the
contrary
.
Wherefore
as
for
heresie
,
they
cannot
make
,
or
alleage
any
pretext
from
hence
,
why
they
haue
iustly
and
rightfully
seperated
themselues
from
our
Church
.
11.
The
milder
sort
of
English
Protestants
,
who
are
not
infected
with
Puritanisme
,
doe
not
much
charge
the
Roman
Church
with
heresie
;
and
yet
thereby
they
doe
not
free
themselues
from
the
crime
of
Schisme
,
but
they
talke
much
of
Idolatrie
,
and
the
pressing
of
new
articles
of
faith
vpon
them
,
wherein
they
contend
that
the
Roman
Church
and
her
adherents
(
that
is
to
say
,
the
very
Catholicke
Church
)
hath
reuolted
from
the
true
faith
;
And
by
this
they
doe
principally
defend
the
equitie
of
their
seperation
.
They
esteeme
that
it
is
manifest
Idolatry
to
worship
,
and
pray
vnto
Saints
,
and
to
reuerence
Reliques
,
and
Images
,
but
most
of
all
to
adore
the
blessed
Sacrament
;
They
say
likewise
there
is
a
secret
Idolatry
in
the
confidence
we
put
in
the
salt
,
water
,
and
oyle
,
and
other
things
exercised
,
and
blessed
.
They
complaine
that
the
Catholicks
thrust
vpon
them
new
articles
in
so
many
definitions
made
in
the
councell
of
Trent
about
Iustification
,
workes
,
merits
,
purgatory
,
Indulgences
,
&c.
But
these
are
vaine
words
:
if
wee
Catholicks
were
truly
Idolaters
,
we
should
not
only
be
hereticks
,
but
much
worse
also
then
many
hereticks
;
and
then
we
were
worthily
to
be
auoyded
,
and
to
be
cast
out
from
the
socyetie
of
all
faithfull
people
,
But
I
maruell
how
he
that
is
well
in
his
wits
can
impute
Idolatry
vnto
them
,
who
daily
professe
themselues
to
beleeue
in
one
God
,
and
are
ready
to
shed
their
blood
for
this
foundation
of
faith
,
who
continually
preach
that
Gods
worship
is
not
to
be
giuen
to
any
pure
ereature
?
So
this
is
but
a
vaine
Calumniation
.
If
for
the
inuocation
of
Saints
,
the
worship
of
Images
,
the
adoring
of
the
blessed
Sacrament
,
they
suspect
vs
to
become
guilty
of
Idolatry
,
let
them
but
seeke
,
search
,
and
know
what
we
thinke
of
the
vnity
of
the
true
God
,
and
what
of
the
not
giuing
diuine
honour
vnto
creatures
,
and
then
they
shall
easily
finde
themselues
to
be
notorious
fooles
,
who
thinke
that
we
be
Idolaters
,
that
is
adorers
of
creatures
with
diuine
worship
,
neither
should
they
breake
out
into
schisme
vntill
they
first
finde
in
vs
true
Idolatry
.
12.
None
of
vs
at
any
time
said
,
that
holy
men
already
dead
,
or
Angels
were
to
be
worshipped
with
diuine
worship
,
we
are
not
yet
become
such
,
fooles
.
Vigilantius
obiected
this
against
the
Catholicks
in
old
time
but
slanderously
,
as
S.
Hierome
writing
against
him
doth
declare
.
As
in
other
things
,
so
in
this
wee
haue
approued
masters
(
viz.
)
the
old
Fathers
:
we
doe
not
dissent
,
we
donot
depart
,
we
do
not
disagree
from
them
;
we
willingly
embrace
,
and
diligently
put
in
practise
whatsoeuer
wholsome
catholick
precepts
the
Fathers
haue
left
conferning
the
Saints
,
as
Origen
.
lib.
8.
contra
Celsum
.
Epiphanias
,
heres.
79.
Augustm
epist.
44.
Et
lib.
de
quantitate
auimae
,
ca.
34.
Et
lib.
de
vera
relig.
ca.
55.
Et
contra
faustum
lib.
20.
ca.
21.
C●rit●
Alex.
lib.
6.
contra
Iulian.
Theodoret
in
hist.
Sanctorum
Patrum
ca.
24.
whose
words
I
cice
not
at
large
,
because
this
little
booke
doth
not
beare
it
.
From
whence
therefore
haue
these
blinde
masters
receiued
new
eies
,
seeing
that
long
before
they
were
;
the
holy
Catholike
Church
was
perfectly
adorned
with
most
bright
and
glorious
lights
.
13
Vnto
the
honour
of
Saints
belong
the
Feasts
which
are
celebrated
in
memory
of
them
,
praising
God
,
and
giuing
him
thankes
that
he
hath
preferted
mortall
men
to
that
high
degree
of
Sanctitie
:
neither
is
it
a
new
thing
in
the
Catholicke
Church
to
celebrate
festiuall
daies
yeerely
in
the
honour
of
Saints
.
It
is
an
ancient
thing
which
may
worthily
be
referred
vnto
an
Apostolike
tradition
,
besides
the
Lords
day
to
celebrate
the
birth-dayes
of
the
Saints
with
festiuall
solemnities
;
for
I
see
it
is
approued
by
the
ancient
custome
of
the
Catholicke
Church
:
I
finde
Cyprian
lib.
3.
cpist.
6.
to
haue
vsed
diligence
,
that
the
dayes
on
which
the
Martyrs
lost
their
liues
for
the
faith
should
be
carefully
set
downe
,
that
on
such
dayes
(
saith
he
)
we
may
make
oblations
,
and
sacrifices
for
their
commemorations
.
S.
Iohanes
Chrysostome
,
serm.
in
Martyrem
Pelagiam
.
and
S.
August
.
psalm
88.
part
2.
in
the
end
doe
exhort
the
people
to
celebrate
deuoutly
the
solemnities
of
the
Saints
:
wherefore
I
cannot
but
much
wonder
at
the
new
scruples
of
the
Protestants
,
who
will
seeme
to
know
more
then
is
true
,
whilest
they
esteeme
that
the
feasts
of
all
the
Saints
,
and
also
of
the
blessed
Virgin
Mary
Mother
of
God
,
and
of
the
Apostles
,
and
most
famous
Martyrs
ought
to
be
abrogated
,
although
in
England
they
haue
left
somewhat
in
this
kinde
,
yet
very
little
.
14
They
say
it
is
all
one
to
pray
vnto
Saints
that
be
dead
,
and
to
haue
many
Gods
,
and
that
the
inuocation
of
Saints
,
and
worshipping
of
Images
doth
not
differ
from
the
customes
of
the
heathen
,
for
which
cause
they
hate
vs
very
much
.
But
it
were
easie
for
vs
if
this
place
would
beare
a
longer
disputation
(
about
the
inuocation
of
Saints
)
to
refell
all
the
slaunders
of
these
hereticks
,
for
first
they
are
compelled
,
if
they
will
giue
credit
vnto
the
holy
Scriptures
to
grant
,
that
the
soules
of
the
Saints
doe
make
intercession
vnto
God
for
vs
mortall
men
euen
in
particular
:
and
it
is
very
well
knowne
that
the
faithfull
in
this
life
,
doe
finde
helpe
before
God
by
the
prayers
of
the
just
men
here
vpon
earth
:
for
Moyses
many
times
auerted
the
anger
of
God
from
the
people
of
Israel
,
and
God
perswadeth
the
friends
of
Iob
ca.
42.
18.
to
procure
Iob
to
pray
for
them
,
that
they
might
obtaine
remission
of
their
folly
.
Paul
many
times
commendeth
himselfe
to
the
prayers
of
the
faithfull
Ephes.
6.
19.
Colos.
4.
3.
1
Thess.
5.
23.
2
Thess.
3.
1.
Heb.
13.
18.
&c.
and
they
may
learne
if
they
will
,
that
the
Saints
deceased
whose
soules
liue
before
God
,
and
raigne
with
Christ
make
intercession
for
the
liuing
of
the
millitant
Church
,
Hierom.
15.
1.
Ezechiol
14.
14.
Apoc.
5.
8.
and
8.
3.
And
it
is
likewise
recorded
in
holy
Scriptures
that
God
doth
grant
many
things
in
lauour
of
his
Saints
deceased
,
Gen.
26.
45.
24.
Exod.
32.
13.
3.
Reg.
18.
36.
1.
Paral.
29.
18.
3
Reg.
11.
12.
32.
34.
15.
4.
and
4.
Reg.
8.
19.
&
19.
34.
&
20.
6.
and
Isa.
37.
35.
Looke
vpon
the
Comentaries
which
are
called
Chrisostomes
hom.
2.
psalm
.
50.
Christ
admonisheth
vs
to
make
friends
of
the
Mammon
of
iniquitie
,
Luc.
16.
9.
That
when
you
shall
fasle
,
they
may
receiue
you
into
the
eternall
tabernacles
,
and
by
vertue
of
this
place
S.
Augustine
de
cuutate
dei
lib.
21.
ca.
27.
doth
attribute
much
vnto
the
intercession
of
Saints
.
15
This
intercession
of
Saints
the
Fathers
acknowledge
,
admit
,
and
confirme
:
and
of
Angels
,
the
Ladder
of
Iacob
is
knowne
.
Gen.
28.
12.
other
mysteries
of
Angels
are
knowne
,
Heb.
1.
14.
See
Origen
against
Celsus
lib.
8.
of
the
Angels
attending
on
vs
,
and
Augustine
cpist.
122.
and
of
the
Angell-keeper
the
Scriptures
speake
very
plainly
,
Gen.
48.
16.
Exod.
23.
20.
Psal.
33.
8.
Math.
18.
10.
Act.
12.
15.
and
the
Fathers
most
manifestly
,
Greg.
Wissen
.
de
vita
Moysis
.
Basil
vpon
the
psal.
33.
Hierom
in
Math.
ca.
18.
&c.
And
if
euery
one
haue
by
him
the
Angel
of
our
Lord
,
why
should
he
not
call
vpon
him
for
helpe
.
I
my selfe
heard
in
England
with
great
pleasure
,
one
of
my
Chanons
of
Windsor
preaching
before
the
King
,
and
expressely
affirming
,
that
there
was
no
cause
why
euery
faithfull
man
should
not
turne
himselfe
vnto
his
Angel-keeper
,
and
say
,
O
holy
Angel-keeper
pray
for
me
.
Of
the
intercession
and
Ministeries
of
Angels
for
our
benefit
,
you
may
also
see
other
Fathers
,
as
Anthony
the
father
of
Monckes
,
epist
2.
ad
Arsenoitas
,
Anastatius
of
Synay
in
Herem
.
lib.
5.
Antiorhus
the
Abbot
hom.
61.
Chrysostome
de
incomprehons
:
des
Nat.
hom.
3.
and
hom.
in
Martyres
agiptios
.
Hierom
epist.
1.
Cirill
Alex.
apud
Anastasium
Nicenum
.
quest.
91.
Theodoret
in
the
same
place
,
Damoscen
lib.
1.
Paralel
.
ca.
7.
&c.
16
But
of
the
intercession
of
the
other
Saints
,
we
haue
the
common
consent
of
the
Fathers
.
See
Cyprian
lib.
de
mortalitate
.
Hierom
against
Vigilantius
Aug.
de
baptismo
.
lib.
5.
ca.
17.
lib.
7.
ca.
1.
and
de
verbis
Apostoli
.
Serm.
47.
and
Serm.
46.
of
the
Saints
,
and
lib.
9.
of
his
confessions
cap.
3.
lib.
de
cura
pro
mortuis
cap.
16.
and
against
Fanstus
lib
,
20.
ca.
21.
and
in
his
Meditations
,
cap.
20-Leo
the
great
Serm.
of
St.
Laurence
.
Gandentius
Brix
.
serm.
17.
Greg.
the
great
lib.
7.
indict
.
2.
epist.
53.
Bernard
vpon
Cant.
Cantic
.
serm.
77.
I
omit
innumerable
others
that
be
later
.
Seeing
the
Scriptures
,
the
Fathers
,
and
the
vniuersall
consent
of
the
Church
doe
certainly
affirme
that
the
Angels
,
and
soules
of
holy
men
deceased
,
doe
pray
for
the
liuing
,
and
in
particular
;
why
then
should
not
euery
faithfull
man
be
incouraged
to
pray
vnto
them
,
whom
he
knoweth
for
certaine
to
pray
for
vs
in
heauen
?
17
Wherefore
it
is
most
certaine
that
this
inuocation
of
Angels
,
and
Saints
(
desiring
them
to
pray
for
vs
,
and
to
ioyne
prayer
with
vs
as
St.
Chrysost
.
speaketh
,
Serm.
in
Sanctum
Meletium
)
cannot
be
denyed
.
And
we
haue
very
notable
examples
for
vs
to
pray
vnto
the
blessed
Virgin
,
the
Mother
of
God
,
that
she
would
make
intercession
for
vs
vnto
her
Sonne
;
Ireneum
lib.
5.
19.
Athan.
in
Euang.
de
Deipara
.
Nazaanzen
:
orat
.
in
Cyprian
:
Basil
:
Selenciae
,
Orat.
1.
de
verbo
incarnat
.
Aug.
serm.
1.
de
Anunciat
:
Cosmam
Hierosolymi
:
Sophronium
item
Hyerofalymi
:
orat
,
6.
de
Angelom
,
excellencia
.
18
And
likewise
the
most
ancient
practise
of
the
Church
doth
confirme
the
imsocation
of
other
Saints
.
besides
the
blessed
Virgine
:
so
that
the
inuocation
of
Saints
may
be
derined
from
an
Apostolicall
Tradition
:
for
the
inuocation
of
Saints
was
alwayes
in
vse
,
and
neuer
reprehended
of
any
one
,
who
was
not
accounted
an
hereticke
.
It
would
be
too
long
here
to
rehearse
the
Fathers
who
prayed
vnto
Saints
,
or
them
that
affirme
they
are
to
be
prayed
vnto
:
I
haue
performed
it
at
large
in
another
place
,
and
this
perpetuall
custome
of
calling
vpon
the
Saints
to
pray
for
vs
,
and
to
helpe
vs
with
their
prayers
,
was
neuer
reprehended
;
but
rather
the
contrary
errour
was
condemned
by
St.
Hierome
against
Vigilantius
,
which
condemnation
the
whole
Church
approued
:
Therefore
by
the
iudgement
of
all
the
holy
Church
,
our
new
Vigilantians
are
to
be
condemned
,
whose
rashnesse
is
very
great
,
whilest
they
imagine
a
crime
of
Idolatry
in
our
inuocation
of
Saints
.
Neither
haue
these
Vigilantians
any
sollid
argument
,
or
obiection
to
make
against
this
inuocation
.
All
their
obiections
I
haue
answered
fully
in
another
place
;
as
also
I
thinke
that
I
haue
sufficiently
defended
the
veneration
of
holy
Reliques
in
another
place
,
which
Reliques
God
hath
confirmed
to
be
gratefull
vnto
him
by
manifest
myracles
.
19
But
our
aduersaries
doe
constantly
affirme
,
that
in
the
worship
of
holy
Images
we
commit
Idolatry
,
and
for
this
cause
they
pretend
that
their
departure
from
vs
is
iust
:
but
this
their
pretext
is
most
vaine
;
neither
can
they
by
this
free
themselues
from
the
foule
brand
of
filthy
Schisme
;
for
if
we
reuerence
holy
Images
with
any
proper
honour
,
besides
the
honour
and
worship
which
is
due
to
the
first
patterne
;
that
is
not
the
honour
and
worship
of
Latria
,
nor
that
true
adoration
which
is
due
to
God
alone
.
Therefore
when
wee
most
clearely
professe
that
godly
honour
and
the
worship
of
Latria
is
due
,
neither
to
Saints
,
nor
to
their
Reliques
,
or
Images
,
why
doe
they
obiect
vnto
vs
Idolatry
?
the
vse
of
Images
doth
belong
vnto
Ecclesiasticall
ceremonies
;
but
as
much
as
concerneth
these
things
,
the
safe
,
certaine
,
and
infallible
rule
to
know
whither
they
be
lawfull
or
no
,
is
the
practise
and
vse
of
the
primitiue
Church
;
so
that
all
those
rites
be
lawfull
,
and
good
,
which
either
the
Apostles
themselues
,
or
Apostolicall
men
haue
instiuted
,
or
else
haue
allowed
with
silence
,
or
expresse
leaue
.
But
it
is
most
certaine
that
the
Christian
Church
,
yea
the
most
auncient
,
and
vniuersall
,
with
a
full
consent
without
any
opposition
,
or
any
contradiction
hath
worshipped
,
and
reuerenced
pictures
and
holy
Images
.
Iohn
Damascenus
hath
collected
great
store
of
testimonies
in
the
three
Orations
which
he
wrote
for
Images
,
and
so
did
the
Fathers
of
the
seauenth
generall
Synod
,
and
after-them
many
learned
Catholicks
of
later
times
.
Therefore
what
vpstart
Nouice
dare
condemne
that
,
which
the
most
holy
and
learned
Fathers
haue
commended
,
taught
,
and
practised
,
that
which
the
Catholick
Church
it selfe
taught
by
the
Apostles
,
and
hath
kept
in
all
times
,
that
which
God
himselfe
hath
also
diuers
times
confirmed
with
myracles
.
Are
not
they
then
(
according
to
the
saying
of
St.
Augustine
)
most
insolent
and
mad
,
who
doe
not
20
Our
aduersaries
chiefly
vrge
two
arguments
against
this
our
worshipping
of
holy
Images
,
which
they
thinke
so
strong
,
as
that
they
imagine
we
can
by
no
meanes
auoyde
them
,
and
free
our selues
from
the
crime
of
Idolatry
;
and
by
these
they
confirme
their
Schisme
to
be
lawfull
.
The
one
is
the
commandement
of
God
,
forbidding
Images
to
bee
made
:
The
other
,
that
they
who
doe
adore
the
true
God
in
any
externall
signe
which
is
a
pure
creature
,
cannot
be
excused
from
extreame
Idolatry
:
for
,
they
say
with
Caluine
,
that
the
Calfe
was
made
by
the
children
of
Israell
,
Exod.
32.
4.
to
represent
the
true
God
.
And
in
this
poynt
,
especially
Raynolds
the
English
man
,
an
earnest
Puritane
,
strengtheneth
and
foundeth
his
Treatise
of
the
Idolatry
of
the
Romane
Church
:
But
I
doe
not
doubt
,
neither
can
the
learned
Aduersaries
doubt
,
that
the
most
auncient
holy
Fathers
,
and
the
Catholicke
Church
it selfe
did
know
the
commandements
,
and
the
History
of
the
Calfe
,
and
neuerthelesse
without
all
difficulty
,
or
any
scruple
,
they
vsed
holy
Images
in
euery
place
with
worship
and
honour
.
But
this
disputation
becommeth
not
this
little
booke
,
and
I
hope
I
shall
haue
oportunity
hereafter
to
confute
at
large
Raynolds
booke
of
the
Idolatry
of
the
Church
of
Rome
:
by
the
authority
of
which
booke
,
England
doth
now
chiefly
defend
her
Schisme
.
In
the
meane
space
,
let
me
change
a
fewe
words
with
them
.
I
desire
them
to
remember
the
works
of
Salomon
,
who
indued
with
heauenly
wisedome
,
beautified
the
Temple
which
he
built
not
onely
with
those
Images
,
and
artificiall
workes
which
God
himselfe
had
commanded
to
be
made
,
such
as
were
the
Cherubims
,
&c.
but
also
of
his
owne
deuise
added
many
Images
,
and
engrauen
trees
and
beasts
,
as
brasen
Bulles
,
Palmes
,
and
Pomegranets
;
and
adorned
also
his
throne
with
Lyons
,
and
Lyons
whelpes
of
gold
.
3.
Reg.
10.
19.
20
,
&c.
Therefore
Salomon
vnderstood
and
expounded
vnto
vs
sufficiently
,
that
the
precept
of
the
Decalog
forbidding
grauen
Images
,
was
neither
perpetuall
,
nor
yet
forbidden
by
the
diuine
naturall
law
(
which
prohibiteth
the
adoration
of
Latria
towards
Images
)
but
onely
of
the
law
of
God
positiue
,
for
a
time
and
conditionall
to
be
kept
then
,
and
so
long
,
as
there
was
present
danger
of
committing
Idolatry
by
hauing
Images
.
Now
because
there
is
no
danger
of
committing
Idolatry
in
Images
by
vs
,
who
are
well
instructed
:
Therefore
that
prohibition
of
the
Decalog
which
forbiddeth
similitudes
to
be
made
,
hath
no
place
amongst
vs
:
and
for
this
cause
the
Iconomochi
abollishing
the
vse
of
holy
Images
,
and
breaking
them
,
and
abusing
them
vnreuerendly
,
were
in
all
times
accounted
by
the
Catholick
Church
for
pestilent
wicked
hereticks
,
and
reckoned
amongst
the
Enemies
of
Christian
religion
.
21
It
is
most
certaine
that
the
children
of
Israell
committed
Idolatry
in
the
adoration
of
the
Calfe
;
but
I
will
neuer
graunt
that
the
Calfe
did
onely
represent
vnto
them
the
true
God
;
And
it
is
most
false
,
and
against
the
true
sence
of
the
holy
Scripture
,
to
affirme
that
the
Israelites
did
adore
the
true
God
in
that
Calfe
.
They
adored
the
golden
Calfe
it selfe
,
and
erring
most
wickedly
,
they
thought
that
it
had
the
Diuinity
of
the
true
God
:
And
I
doe
not
doubt
but
that
I
shall
easily
demonstrate
this
out
of
most
plaine
places
of
the
holy
Scripture
in
his
time
and
place
,
and
then
I
will
dissolue
the
subtill
reasons
of
Caluin
and
Reynolds
,
and
shew
that
the
true
God
may
euen
in
corporall
signes
be
adored
with
compleat
Latria
▪
without
all
danger
of
committing
Idolatry
,
to
the
end
that
it
may
more
manifestly
appeare
,
that
the
English
are
grosly
deceiued
while
they
dreame
by
the
fopperies
of
Reynalds
,
to
triumph
ouer
the
Catholick
Romane
Church
,
as
fallen
into
Idolatry
,
and
therefore
iustly
forsaken
by
them
.
Seeing
there
is
neither
euill
circumstance
,
nor
scandall
in
our
vse
of
holy
Images
;
because
we
liue
not
amongst
Idolaters
,
and
are
,
or
may
be
sufficiently
instructed
about
their
lawfull
worship
,
how
farre
it
is
different
from
true
Latria
,
therfore
we
may
lawfully
fall
downe
before
an
Image
,
and
so
adore
with
true
Latria
the
primatiue
patterne
,
if
it
be
to
be
adored
with
true
Latria
;
As
the
children
of
Israell
did
,
when
they
adored
God
in
the
cloud
,
at
the
dore
of
the
Tabernacle
,
and
did
not
adore
the
cloud
,
Exod.
33.
10.
and
when
they
adored
him
in
the
fire
.
2.
Paralip.
7.
3.
and
yet
herein
they
did
not
commit
any
Idolatry
,
though
they
adored
God
in
corporall
signes
.
They
therefore
who
condemne
such
like
adoration
as
truly
and
properly
Idolatricall
,
are
ignorant
of
all
true
and
sollid
Diuinity
:
Therefore
in
vaine
doe
the
Protestants
cauill
at
this
Idolatry
,
to
defend
their
Schisme
and
seperation
from
the
Romane-Church
,
and
hereby
first
they
pollute
themselues
with
manifest
heresie
,
and
remaine
true
Schismaticks
for
that
herein
there
was
no
lawfull
cause
of
seperation
.
22
They
doe
obiect
vnto
vs
a
most
open
Idolatry
in
adoring
the
B.
Sacrament
,
for
that
we
adore
it
with
true
Latria
,
and
by
this
also
our
Aduersaries
doe
excuse
themselues
from
Schismes
:
But
they
are
much
deceiued
;
for
we
are
most
certaine
,
that
the
reall
and
corporall
presence
of
the
body
and
blood
of
our
Lord
Iesus
Christ
,
in
the
holy
mysteries
of
the
Eucharist
is
present
:
we
adore
the
very
body
of
Christ
,
which
is
to
be
adored
with
true
Latria
of
it selfe
,
by
reason
of
the
hypostaticall
vnion
lying
hid
vnder
the
formes
of
bread
and
wine
:
but
this
question
doth
not
belong
vnto
this
place
.
Wee
suppose
this
reall
and
corporall
presence
,
which
supposition
is
assured
vnto
vs
by
faith
,
for
that
we
take
it
from
the
Gospell
,
Christ
saying
,
when
hee
held
the
Bread
in
his
hands
,
This
is
my
body
,
according
to
the
promise
he
had
made
,
saying
,
Ioan.
6.
51.
The
bread
which
I
will
giue
is
my
flesh
.
Wherefore
our
aduersaries
cannot
so
much
as
imagine
that
we
in
this
adoration
are
guilty
of
Idolatry
,
and
therefore
they
cannot
aleage
it
in
any
excuse
of
their
schisme
.
But
they
are
not
only
truly
and
properly
Schismaticks
but
also
hereticks
:
and
therefore
I
was
bound
of
necessitie
to
forsake
them
,
vnlesse
I
would
haue
consented
vnto
their
errours
.
23
They
impute
vnto
vs
secret
Idolatry
,
for
that
we
place
a
spirituall
confidence
in
salt
,
water
,
oyle
,
and
the
like
after
exorcismes
and
benedictions
;
But
these
things
they
heape
together
,
to
the
intent
that
they
may
disgrace
,
and
defame
vs
,
and
excuse
their
schisme
by
what
meanes
soeuer
;
for
they
know
well
,
that
we
doe
not
put
any
certaine
confidence
in
these
things
,
as
if
we
thought
that
these
creatures
receiued
any
certaine
,
and
infallible
force
,
or
power
by
our
exorcismes
,
and
benedictions
:
and
we
doe
not
call
these
things
Sacraments
,
but
holy
things
which
we
vse
for
the
increase
of
our
deuotion
,
and
put
all
our
confidence
in
God
alone
,
who
hearing
the
prayers
of
his
Church
doth
distribute
his
gifts
by
these
creatures
through
the
vertue
of
the
same
prayers
and
benedictions
of
his
Church
;
And
the
greatest
part
of
these
and
such
like
rites
we
haue
receiued
from
Apostolicall
Tradition
,
and
succession
from
the
most
ancient
Church
,
which
who
so
followeth
cannot
erre
,
and
he
who
contemneth
and
reiecteth
such
things
,
is
to
be
cast
out
as
an
haire-brained
enemy
of
the
Church
,
Tertullian
lib.
de
Baptismo
setteth
downe
the
vse
of
hallowed
oyle
,
August
.
epist.
119.
numbereth
also
oyle
amongst
holy
things
.
The
consecration
of
water
for
baptisme
,
hath
beene
kept
time
out
of
minde
in
the
Church
;
for
Cyprian
lib.
1.
epist.
vlt.
maketh
mention
of
the
water
,
and
oyle
of
consecration
,
and
anoynting
.
We
haue
in
Optatus
Miliuitanus
.
That
the
holy
St.
Basil
deduceth
from
tradition
Lib.
de
Spirita
Sanct.
ca.
27.
the
vsuall
rite
of
annointing
the
baptized
with
oyle
.
Antiquity
teacheth
that
the
signe
of
the
crosse
was
wont
to
be
vsed
in
the
hallowings
,
and
consecrations
of
all
things
.
Iustin
quest.
118.
Nazianzen
,
Orat
.
1.
against
Iulian
,
and
in
the
Orat.
at
the
Funerall
of
his
Father
Chrysost.
55.
in
Matheum
.
August
.
tract.
118.
in
Ioan.
and
serm.
3.
of
the
Annunciation
,
and
serm.
de
tempore
181.
cap.
3.
Areopagita
and
others
.
There
are
perhaps
amongst
vs
some
Rytes
not
so
ancient
,
in
which
we
vse
hallowed
,
and
consecrated
things
:
but
seeing
the
Primatiue
Church
instructed
by
the
Apostles
feared
no
danger
of
secret
Idolatry
,
when
she
vsed
consecrated
oyle
,
and
the
like
,
why
should
we
now
feare
,
who
attribute
no
more
vnto
these
consecrated
things
,
then
the
old
Antiquity
did
vnto
theirs
?
Therefore
to
runne
into
schisme
for
these
things
is
great
impiety
.
These
rites
are
good
,
seeing
most
of
them
are
instituted
by
the
Apostles
,
and
others
sprung
forth
from
the
deuotion
of
Catholicke
Churches
,
and
all
are
in
no
part
contrary
to
faith
;
but
rather
consonant
vnto
faith
.
There
was
in
old
time
diuersity
of
rytes
,
and
ceremonies
in
diuers
Churches
,
and
yet
they
did
not
therefore
depart
from
a
mutuall
Communion
.
For
as
Sozominus
saith
,
They
esteemed
it
to
be
friuolous
,
and
that
worthily
,
that
they
who
agree
together
in
the
principall
heads
,
or
points
of
Religion
,
should
be
seperated
one
from
another
,
for
the
difference
of
a
Ceremony
.
Therefore
the
seperation
of
the
English
(
by
which
they
haue
deuided
themselues
from
the
true
Catholicke
Church
,
and
broken
out
into
a
manifest
schisme
)
is
friuolous
,
rash
,
and
impious
;
And
to
communicate
with
them
in
diuine
matters
,
is
to
consent
vnto
their
most
wicked
,
and
pestiferous
schisme
.
24
I
will
not
here
(
for
feare
of
being
too
long
)
dispute
of
the
supposed
new
articles
,
whereupon
they
ground
their
complaints
,
and
endeuour
to
excuse
their
schisme
:
But
will
reserue
this
matter
to
be
handled
in
another
place
.
Now
I
aske
them
this
question
.
Whither
they
thinke
that
those
which
they
call
new
articles
be
contrary
to
faith
or
no
?
if
they
should
be
contrary
to
faith
,
then
they
should
be
heresies
,
and
should
make
vs
heretickes
worthily
to
be
auoyded
,
and
to
be
seperated
from
the
Communion
of
the
catholicke
Church
.
But
I
haue
proued
already
that
there
is
no
heresie
in
the
Catholicke
Roman
Church
,
and
the
Kings
Maiestie
of
great
Britaine
,
and
many
learned
men
in
that
kingdome
haue
confessed
,
that
the
Church
of
Rome
doth
not
faile
,
or
erre
in
fundamentall
points
of
faith
;
and
I
haue
already
proued
before
,
that
there
is
no
true
article
which
is
not
fundamentall
,
and
to
be
firmely
beleeued
;
therefore
it
maintaineth
no
articles
which
are
contrary
to
the
Catholicke
faith
;
and
since
they
be
not
contrary
to
the
true
faith
:
but
containe
the
true
faith
,
they
cannot
minister
a
iust
cause
to
begin
a
schisme
.
But
Protestants
say
the
Church
of
Rome
doth
seperate
,
and
deuide
vs
from
her
,
because
we
respect
those
articles
.
But
I
am
sorry
,
and
lament
,
that
they
had
made
a
most
foule
,
and
grosse
schisme
before
any
thing
was
spoken
of
concerning
these
articles
which
they
call
new
;
Therefore
it
is
great
folly
in
them
to
alleage
these
new
articles
,
as
a
cloake
for
their
schisme
;
for
the
effect
cannot
goe
before
his
cause
.
I
defend
that
they
haue
made
a
schisme
without
cause
,
and
by
this
I
knew
that
they
were
manifest
schismatickes
,
and
therefore
haue
departed
from
them
.
And
those
same
articles
which
Protestants
affirme
to
be
new
,
may
be
euidently
demonstrated
out
of
Scriptures
,
Traditions
,
and
Fathers
to
be
true
;
and
the
contrary
articles
which
they
set
downe
may
be
conuinced
out
of
them
to
containe
manifest
heresies
,
If
the
sence
of
the
first
Authors
be
retained
:
for
some
milder
Protestants
now
of
late
in
matters
of
Controuersie
(
as
I
haue
heard
)
doe
vse
fauourable
explications
,
not
much
dissonant
from
Catholicke
doctrine
,
by
which
they
seeme
to
tend
to
a
pious
Reconciliation
.
Who
without
a
pernitious
errour
,
or
rather
plaine
heresie
,
can
put
all
his
saluation
in
faith
only
,
and
exclude
the
necessitie
of
good
workes
,
and
absolutely
denie
our
merits
;
and
affirme
that
grace
once
had
cannot
be
lost
,
and
that
the
iust
cannot
sinne
?
They
who
hold
with
tooth
,
and
nayle
,
that
these
,
and
the
like
are
articles
of
faith
;
and
that
the
contrary
are
heresies
,
doe
without
question
erre
in
matters
of
faith
,
and
declare
themselues
to
be
hereticks
,
and
by
consequence
are
worthily
numbred
amongst
hereticks
by
Catholicks
in
their
definitions
:
Therefore
not
any
heresie
of
the
Church
of
Rome
,
or
her
manifest
,
or
secret
Idolatry
could
giue
an
occasion
vnto
the
Protestants
schisme
.
Neither
can
they
obiect
schisme
vnto
the
Roman
Church
,
for
she
made
not
the
schisme
,
but
they
made
it
,
and
she
endured
it
:
for
,
from
her
Luther
and
Caluin
,
and
the
rest
seperated
themselues
first
,
and
not
she
from
them
.
When
they
obstinatly
reiected
the
Iudgement
of
the
Church
,
then
they
made
a
schisme
.
Then
they
deuided
the
Coate
of
Christ
,
then
they
errected
one
Altar
against
another
,
then
they
forsooke
the
true
Church
.
25
Besides
the
causes
before
rehearsed
,
and
examined
,
they
also
pretended
for
their
schisme
,
a
necessitie
of
Reformation
in
the
Church
;
But
I
could
neuer
yet
see
any
reformation
amongst
them
:
but
to
say
the
truth
I
obserued
many
deformations
:
for
the
care
of
conscience
is
vtterly
neglected
,
and
cast
away
amongst
them
;
some
few
accepted
,
the
rest
haue
no
scruple
of
conscience
to
commit
adultery
;
violent
extertion
,
treacherie
against
their
neighbours
,
cosenage
,
vsury
;
as
people
who
haue
impiously
abollished
auricular
confession
,
fastings
,
penance
,
and
such
like
holy
exercises
.
And
suppose
that
they
had
found
amongst
vs
any
thing
to
be
reprehended
either
in
our
manners
,
or
in
our
actions
,
or
in
our
gouernment
,
that
should
not
be
imputed
to
the
defects
of
the
Church
,
but
vnto
particular
men
,
whose
actions
are
not
allowed
;
but
reproued
by
Catholicks
,
neither
ought
they
to
haue
raised
a
filthy
schisme
for
those
smaller
matters
,
when
the
foundation
of
faith
remained
firme
,
stable
,
and
vnshaden
in
the
Church
of
Rome
:
And
suppose
that
we
had
builded
vpon
it
,
Wood
,
stubble
,
or
Hay
,
as
it
is
said
in
1.
Cor.
3.
12.
Yet
we
should
not
be
excluded
from
saluation
.
But
the
Protestants
haue
left
the
foundation
,
they
haue
forsaken
the
foundation
it selfe
:
and
the
gold
,
and
siluer
,
and
pretious
stones
which
they
vainely
brag
of
,
and
vaunt
to
be
theirs
,
are
more
base
then
the
filth
and
mire
in
the
streets
,
vnlesse
they
be
built
vpon
the
true
foundation
which
is
Christ
.
There
is
one
foundation
;
not
two
foundations
;
one
Church
,
not
two
;
one
Christ
not
two
.
If
Christ
be
our
foundation
which
they
cannot
deny
,
then
he
is
not
theirs
;
They
haue
made
another
Church
deuided
and
seperated
from
ours
,
and
that
cannot
be
the
Church
,
for
that
the
Church
is
one
and
not
two
;
He
that
will
be
a
member
of
that
Church
,
must
needs
be
without
the
true
Church
of
Christ
.
26
I
confesse
that
the
English
Protestants
deceiued
me
,
before
that
I
had
exactly
considered
the
nature
of
a
schisme
;
for
when
I
obiected
schisme
vnto
them
,
some
answered
that
it
was
not
their
fault
,
that
they
did
not
communicate
with
the
Church
of
Rome
,
they
were
ready
to
be
in
vnion
,
but
the
Pope
would
not
receiue
them
into
his
communion
,
but
reiected
them
with
an
anathema
.
This
excuse
seemed
to
me
for
a
time
to
be
iust
,
and
reasonable
,
but
after
I
begun
out
of
this
ground
in
my
priuate
arguments
,
and
publike
Sermons
to
vrge
an
vnion
,
which
vpon
their
words
seemed
to
me
somewhat
easily
to
be
concluded
;
and
so
thrust
my
finger
further
into
the
wound
;
then
I
perceiued
that
in
England
they
did
not
vse
the
English
confession
(
or
authorised
articles
)
for
a
rule
of
their
faith
,
(
which
as
they
affirmed
were
very
modest
.
)
But
the
Confession
of
Caluin
,
and
many
grosse
errours
of
Luther
.
And
this
I
perceiued
more
euidently
,
when
I
looked
into
the
counterfeit
Sinod
of
the
Protestants
at
Dort
,
in
which
the
puritanicall
articles
of
Caluine
by
consent
of
the
English
Agents
were
confirmed
,
with
the
good
liking
of
the
English
sect
.
And
if
the
English
confession
which
is
deuided
into
certaine
articles
doth
not
include
in
them
those
puritanicall
articles
of
Dort
,
why
did
they
giue
their
consent
,
and
voyces
vnto
the
Caluinian
excesses
in
the
name
of
the
English
sect
?
Moreouer
,
how
can
they
,
which
professe
themselues
mortall
Enemyes
to
the
Church
of
Rome
be
thought
to
desire
an
vnion
with
the
Church
of
Rome
;
and
that
the
defect
of
agreement
is
not
on
their
parts
?
How
can
they
cast
the
causes
of
schisme
vpon
the
curses
of
Rome
,
and
Councell
of
Trident
,
when
before
the
said
curses
they
had
deuided
themselues
by
schisme
,
from
the
Catholicke
Church
:
and
by
such
a
schisme
as
in
some
respect
was
farre
worse
,
and
more
foule
,
then
was
the
schisme
which
was
first
raised
by
Luther
,
and
increased
by
Caluine
?
For
that
England
at
the
beginning
abstained
from
the
opinions
of
Luther
and
Caluine
,
neither
did
they
charge
the
Church
of
Rome
either
with
heresie
,
or
Idolatry
(
which
the
Lutherans
and
Caluinists
made
the
pretext
of
their
schisme
)
and
yet
neuerthelesse
,
without
any
apparent
cause
,
long
after
,
they
yealded
vnto
the
common
schisme
of
these
hereticks
:
And
now
at
this
time
,
the
Englishmen
(
for
the
most
part
)
doe
not
onely
commend
,
and
defend
the
deuision
,
and
seperation
made
,
but
striue
by
all
force
to
maintaine
it
:
for
they
flye
backe
from
vnion
,
cast
away
charity
,
and
doe
all
they
can
to
hinder
peace
,
and
brotherly
Loue
,
in
such
sort
,
as
that
many
of
them
say
,
they
will
sooner
,
and
more
willingly
enter
into
allyance
or
league
with
the
Turks
,
then
with
the
Papists
.
Call
you
this
a
minde
ready
to
agree
or
to
make
an
attonement
?
is
it
likely
to
be
true
that
the
fault
is
not
theirs
why
they
doe
not
communicate
with
the
Romane
Church
?
No
,
it
cannot
possibly
be
,
that
the
vnion
whereof
I
had
some
hope
should
take
effect
,
except
they
doe
first
detest
all
heresies
,
and
heretickes
,
and
beleeue
aright
with
the
Catholicke
Roman
Church
,
and
be
conioyned
vnto
it
in
perfect
Charitie
.
27
Henry
the
8.
made
little
difference
but
with
the
Pope
onely
,
whose
primacie
he
denied
,
with
an
hereticall
spirit
,
and
moued
with
some
distempered
humours
,
violently
tooke
vnto
himselfe
onely
the
Ecclesiasticall
supremacie
,
and
carried
himselfe
more
modegatly
in
other
things
which
belonged
vnto
the
faith
,
and
diuine
seruice
,
and
ceremonies
of
the
Catholicke
Religion
.
Vnder
Edward
his
sonne
a
childe
,
and
much
more
vnder
Elizabeth
they
departed
not
onely
from
the
Pope
,
the
Vicar
of
Christ
,
and
supreame
Pastor
of
the
whole
Christian
flocke
,
but
also
the
diuine
seruice
,
and
worship
of
God
,
was
taken
away
from
the
Catholicks
by
maine
force
and
iniury
,
and
forbidden
by
the
publique
secular
lawes
.
What
,
was
there
any
lawfull
Synode
first
called
?
were
the
obiections
against
the
Catholicks
examined
and
discussed
?
were
their
answers
heard
?
were
they
conuicted
of
any
errour
,
or
impiety
in
Religion
?
was
the
iudgement
giuen
by
any
competent
Iudge
?
No
such
matter
.
Doth
not
the
same
violence
,
the
same
iniury
,
the
same
impietie
continue
?
for
what
labour
and
paines
doe
they
(
who
haue
the
chiefe
charge
of
their
Religion
in
England
such
as
it
is
)
daily
take
,
least
that
the
diuine
,
anncient
,
pious
,
and
prescript
seruice
,
should
be
restored
vnto
Catholicks
?
And
are
not
they
then
in
the
fault
,
that
the
Schisme
is
not
taken
away
?
They
vrge
Reformation
;
yet
Reformation
although
it
be
iust
,
and
necessary
,
if
it
be
done
with
Schisme
,
is
a
most
foule
,
&
hatefull
deformation
.
That
is
reformed
,
which
continuch
the
same
in
substance
:
Therefore
the
Catholicke
Religion
,
and
her
substantiall
exercises
,
ought
to
haue
remained
in
England
:
and
if
any
thing
therein
had
been
to
be
reformed
,
it
should
haue
beene
put
vnder
a
lawfull
reformation
(
seruatis
seru●●ndes
)
without
taking
away
necessaries
:
And
they
should
not
haue
brought
in
another
Religion
,
and
suppressed
the
former
,
or
thrust
it
into
a
corner
,
thereby
to
make
two
contrary
,
and
repugnant
Religions
:
so
as
the
first
is
not
reformed
,
but
as
much
as
in
them
lyeth
lestroyed
,
and
a
new
forged
.
Moreouer
,
there
cannot
be
two
Religions
of
Christ
,
but
one
onely
which
is
ours
,
as
I
haue
shewed
,
because
there
is
but
one
Church
,
one
foundation
,
and
one
Christ
.
28.
Therefore
when
amongst
other
euils
,
I
saw
my selfe
enuironed
on
euery
side
with
an
inuetterate
Schisme
,
and
that
there
was
no
hope
of
vnion
:
an
Altar
being
erected
against
an
Altar
,
and
disioyned
from
the
charity
of
the
Church
;
I
neither
ought
,
nor
could
stay
with
them
any
longer
with
a
safe
conscience
:
Wherefore
the
remorse
of
conscience
compelled
me
to
returne
vnto
the
Catholicke
Church
;
My
Agar
hearing
the
voyce
of
the
Angell
reprouing
her
,
and
saying
:
Returne
vnto
thy
Mistris
,
and
humble
thy selfe
vnder
her
hand
:
was
forced
of
necessity
to
returne
vnto
the
most
holy
Church
her
Mistris
.
Moreouer
,
my
slight
could
bring
me
nothing
,
but
shame
,
and
destruction
.
God
commaunded
me
to
be
humble
vnder
the
hand
of
my
Mistris
,
and
in
this
thing
especially
it
behooued
me
to
follow
God
.
I
wish
to
God
that
they
vnto
whom
I
foolishly
fled
,
would
acknowledge
their
most
miserable
spirituall
estate
,
not
onely
for
their
heresies
,
but
also
for
their
lamentable
Schisme
,
from
which
as
I
haue
shewed
them
they
cannot
be
excused
,
because
they
haue
seperated
themselues
vniustly
,
and
without
cause
from
the
true
Church
of
Christ
,
which
is
our
Catholicke
Romane
Church
;
And
this
thing
terrifieth
me
:
for
Schismaticks
exclude
themselues
from
being
the
sonnes
.
of
God
,
as
Cyprian
affirmeth
,
saying
;
They
haue
not
God
De●●●
.
●●
〈◊〉
.
to
their
Father
,
who
will
not
haue
the
(
true
)
Church
for
their
mother
.
Christ
died
to
gather
into
one
the
sonnes
of
God
which
were
dispersed
.
Therefore
the
death
of
Christ
did
not
onely
worke
,
and
doth
worke
the
redemption
of
men
,
but
also
the
vnion
of
the
Church
.
Before
the
death
of
Christ
the
children
of
God
were
deuided
and
scattered
,
some
vnder
the
law
of
Moyses
,
others
vnder
the
law
of
nature
;
all
were
deuided
one
from
another
into
seuerall
congregations
.
But
now
since
the
comming
of
Christ
,
the
diuine
wisedome
would
that
all
his
faithfull
beleeuer
,
and
true
children
by
faith
,
should
make
one
onely
societie
throughout
the
whole
world
,
vnder
their
Captaine
,
and
Emperour
Iesus
Christ
,
and
serue
him
in
his
warres
vnder
the
standard
of
the
holy
Crosse
,
with
the
same
colours
and
Ensignes
of
the
Sacraments
.
And
this
society
and
vnity
is
a
notable
effect
of
the
death
of
Christ
,
which
death
hath
brought
to
passe
,
that
disagreeing
Sects
,
&
innumerable
formes
of
Rites
,
and
Religions
amongst
themselues
opposite
,
should
ioyne
together
into
a
Christian
vnity
by
him
,
Who
is
our
peace
,
and
hath
made
both
one
,
and
this
by
the
Lib.
3.
Hexem
.
Crosse
,
whereupon
Anastasius
of
Mount
Sinay
saith
,
that
these
words
,
Let
waters
be
gathered
into
one
place
,
are
to
be
vnderstood
of
the
Church
,
assembled
together
of
diuers
people
,
and
Nations
,
and
Sects
,
vnder
the
vnity
of
faith
:
For
which
cause
Christ
also
said
of
his
Crosse
,
If
I
be
exalted
from
the
earth
,
I
will
draw
all
things
vnto
my selfe
.
Athanasius
in
his
Treatise
of
the
Incarnation
of
the
word
of
God
,
sayeth
,
Our
Lord
exalted
in
the
Crosse
,
stretcheth
forth
both
his
armes
to
invite
vnto
himselfe
onely
,
both
the
Nations
of
the
Iewes
and
Gentiles
,
that
by
embracing
them
,
he
might
gather
them
both
into
his
bosome
:
but
there
is
but
one
onely
bosome
betweene
the
armes
of
our
Sauiour
.
29
And
Athanasius
in
the
same
place
thinketh
,
that
it
is
not
without
mysterie
,
that
Christ
did
choose
the
death
of
the
Crosse
,
and
not
the
cutting
off
his
head
,
by
which
his
precursor
St.
Iohn
Baptist
lost
his
life
,
nor
the
deuiding
of
his
body
into
parts
,
which
I
saie
suffered
:
that
in
his
death
he
might
without
dismembring
keepe
his
body
whole
and
intire
,
and
take
away
all
excuses
from
Schismaticks
,
who
desire
to
deuide
the
Church
into
parts
.
And
Christ
our
Lord
was
so
pleased
with
this
vnity
,
that
with
a
most
seruent
prayer
in
the
very
last
night
of
his
life
,
he
required
of
his
Father
,
that
he
would
not
suffer
his
Disciples
,
and
the
other
beleeuers
to
depart
from
this
vnity
:
and
said
twice
,
that
the
cause
why
he
That
the
world
may
beleeue
that
thou
hast
sent
me
.
But
our
Aduersaries
nothing
considering
these
things
,
as
much
as
lyeth
in
them
,
would
haue
the
death
and
crosse
of
Christ
,
to
be
without
this
most
excellent
fruit
of
vnity
;
and
by
deuisions
and
schismes
giue
vnto
the
Iewes
and
Pagans
occasion
to
speake
ill
of
,
and
to
blaspheme
Christ
,
by
saying
that
he
was
not
the
sonne
of
God
,
nor
sent
by
God
,
seeing
the
vnion
which
he
ordained
did
not
continue
,
but
now
and
then
was
broken
into
parts
.
The
Church
of
Christ
is
one
house
,
and
one
family
;
he
who
shall
withdraw
himselfe
from
this
family
,
or
goeth
out
of
this
house
,
doth
not
appertaine
vnto
the
family
of
Christ
,
but
is
excluded
from
saluation
,
euen
as
they
who
were
without
the
Arke
,
perished
in
the
flood
.
Catholicke
Romane
Church
,
with
her
inseperable
adherents
:
Therefore
there
be
not
members
of
Christ
,
nor
is
Christ
their
head
;
neither
are
they
partakers
of
his
holy
spirit
,
or
gifts
.
They
are
rotten
members
,
and
already
cut
off
,
for
that
they
haue
by
their
owne
free
will
impiously
cut
off
themselues
from
the
body
.
They
are
branches
cut
off
from
the
Vine
,
good
for
nothing
but
for
the
fire
:
Neither
can
he
(
saith
St.
Augustine
)
be
partaker
of
Diuine
charity
,
who
is
an
enemie
of
vnity
.
30
By
Schisme
they
haue
inenrred
the
losse
of
all
spirituall
goods
,
if
they
thinke
they
possesse
any
;
If
I
speake
(
saith
St.
Paul
)
with
the
tongues
of
men
and
Angels
,
and
haue
not
charity
,
I
am
nothing
:
it
doth
profit
me
nothing
,
&c.
According
to
these
words
of
St.
Paul
St.
Augustine
saith
,
that
Schismatickes
doe
not
profit
〈◊〉
1.
de
Bapt.
●●
.
〈◊〉
.
4.
〈◊〉
2.
by
doing
good
workes
.
Cyprian
affirmeth
the
same
many
times
,
saying
,
Although
a
man
be
slaine
for
the
name
of
Christ
after
he
is
out
of
his
Church
,
and
deuided
from
vnity
,
and
charity
,
he
cannot
be
crowned
in
his
death
,
and
repeateth
the
same
lib.
1.
epist.
1.
and
vnto
Iuba●●num
,
and
in
his
bookes
de
Simplicitate
Praelethrum
,
or
,
de
vnitate
Ecclesiae
,
and
de
oratione
dommica
,
Chrisostom
in
epist.
ad
Ephes.
hom.
11.
followeth
him
,
and
saith
the
same
.
31
I
wish
they
would
consider
what
a
horrible
sin
they
haue
committed
,
by
making
this
damnable
seperation
.
For
that
Schisme
is
the
destruction
of
holy
Church
according
to
the
words
of
Christ
,
saying
,
Euery
Kingdome
euided
against
it selfe
be
made
desolate
.
Luk.
11.
17.
Galat.
5.
15.
And
S.
Paul
saith
,
Take
heed
,
how
you
bite
one
another
,
least
you
be
consumed
one
with
another
,
and
St.
Lib.
depoenit
.
●●
4.
Ambrose
proueth
,
that
this
wickednesse
of
destroying
the
Church
,
may
be
that
sinne
against
the
holy
Ghost
,
which
Christ
said
is
not
remitted
,
neither
in
this
Mat.
12.
31.
3
〈◊〉
6.
world
,
nor
in
the
world
to
come
.
So
that
wicked
harlot
had
rather
to
haue
the
childe
destroyed
,
then
to
be
restored
into
the
bosome
of
the
owne
mother
,
and
therefore
cryed
against
her
,
be
it
neither
mine
nor
thine
,
but
let
it
be
deuided
.
So
Schismatickes
,
least
the
faith
should
be
conscrued
aliue
,
and
whole
in
the
bosome
of
the
true
mother
the
Church
,
doe
what
they
can
to
deuide
it
,
that
it
may
be
dead
to
them
both
.
But
they
labour
in
vaine
,
to
the
verifying
vpon
themselues
this
saying
,
He
that
breaketh
the
hedge
,
a
Serpent
shall
byte
him
.
And
it
is
no
wonder
that
in
these
dayes
the
English
are
fallen
into
many
heresies
,
and
that
Puritanisme
doth
so
much
raigne
amongst
them
,
although
at
the
first
seperation
,
they
were
not
polluted
with
the
Lutheran
or
Caluinian
heresies
:
For
Ireneus
doth
excellently
Lib.
●
.
cap.
40.
&
li.
4.
ca.
43.
teach
,
that
they
who
are
cut
off
from
the
Church
,
doe
not
drinke
of
the
Fountaine
of
the
spirit
of
God
:
but
digge
vnto
themselues
olde
Cisterns
,
and
fall
into
most
filthy
errours
against
the
true
faith
.
And
so
Gyprian
maketh
the
Catholicke
Church
a
Roote
,
a
Catholick
Church
:
he
also
will
refuse
to
learne
of
it
the
verities
of
Faith
,
of
which
shee
onely
is
the
keeper
and
conseuer
.
Therefore
very
well
did
Augustine
conclude
,
That
an
inuetterate
Cont.
Cr●scon
.
lib.
2.
cap.
7.
Lib.
1.
epist.
6.
Schisme
is
euen
heresie
it selfe
.
And
rightly
did
Cyprian
finde
in
euery
Schisme
this
heresie
at
least
,
that
by
it
are
taken
away
these
two
articles
out
of
the
Creed
:
I
beleeue
the
holy
Catholick
Church
,
and
the
remission
of
sinnes
.
For
they
that
beleeue
the
holy
Catholicke
Church
to
be
the
true
Church
of
Christ
,
cannot
depart
from
the
same
,
if
they
so
beleeue
:
But
if
they
doe
depart
,
certainly
they
doe
not
beleeue
,
that
the
Catholicke
Church
is
the
true
Church
of
Christ
.
So
Augustine
saith
,
that
the
Donatists
had
turned
the●
Hee
thought
there
was
no
faith
in
the
Schisme
,
for
though
they
kept
the
faith
to
God
,
yet
they
did
not
keepe
it
to
the
Church
,
whose
limbes
they
suffered
(
as
it
were
)
to
be
deuided
,
and
members
to
be
rent
in
pieces
▪
for
seeing
Christ
d●●
sufer
for
the
Church
,
and
the
Church
is
Christs
body
,
they
seeme
not
to
beleeue
Christ
,
who
make
his
passion
voyde
,
and
teare
his
body
in
peeces
.
33.
Should
I
therefore
haue
stayed
among
Schismatickes
,
and
hereticks
with
such
danger
vnto
my
soule
?
God
forbid
.
I
repent
me
with
all
my
heart
,
that
I
haue
remained
so
long
amongst
them
,
and
haue
taken
vp
and
vsed
wicked
Armes
against
my
Mother
,
the
Catholicke
truth
,
and
haue
written
bookes
of
the
Ecclesiasticall
Common-wealth
full
of
heresies
,
which
I
sincerely
hete
,
and
detest
,
and
was
a
Souldier
in
that
gracelesse
Campe
to
the
perpetuall
infamy
of
mine
owne
name
;
And
now
it
doth
both
grieue
,
and
vexe
me
,
that
I
haue
beene
the
Author
of
so
great
wickednesse
.
Therefore
with
all
humility
and
reuerence
,
I
aske
and
craue
pardon
and
forgiuenesse
for
my
wicked
offence
of
God
Almighty
,
of
Christ
our
Sauiour
,
and
of
the
Pope
his
Soueraigne
,
and
chiefe
Viccar
vpon
earth
;
and
doe
wholy
submit
my selfe
;
and
faults
vnto
the
great
clemency
of
the
same
Pope
,
who
sitteth
supreme
Iudge
of
vs
all
,
and
not
to
be
iudged
of
any
vpon
Earth
,
for
that
he
representeth
the
person
of
Christ
in
his
Church
.
And
euen
as
our
Lord
himselfe
doth
open
willingly
his
bosome
of
mercy
vnto
him
that
is
penitent
,
so
am
I
in
good
hope
that
I
shall
bee
receiued
into
the
armes
of
the
Clemency
of
his
holinesse
.
The
example
of
St.
Cyprian
against
Stephen
the
Pope
(
much
reproued
and
condemned
in
the
Catholicke
Church
)
some
times
confirmed
me
in
my
wickednesse
,
of
striuing
,
and
resisting
against
the
supreme
Pastor
;
But
now
my
foule
fall
hath
taught
me
to
my
losse
,
that
those
Bishops
wander
,
and
goe
astray
from
the
right
path
of
Faith
,
who
doe
refuse
to
be
guided
by
the
only
Pole-starre
which
is
the
Pope
of
Rome
,
to
follow
wandering
fiery
Meteors
to
their
destruction
.
Would
to
God
euen
as
the
diuine
Cyprian
by
the
effusion
of
his
owne
blood
for
Christ
,
did
wash
away
the
staine
of
his
former
Audacity
,
so
I
heartily
desire
that
there
might
be
giuen
vnto
me
(
who
in
the
multitude
and
hainousnesse
of
my
faults
haue
surpassed
incomparably
his
fall
)
the
oportunitie
and
grace
,
to
deface
and
blot
out
my
foule
staines
and
filthinesse
,
and
beare
witnesse
of
the
truth
of
the
Catholicke
faith
with
the
shedding
of
my
very
blood
:
which
staines
and
filthinesse
I
am
most
ready
〈◊〉
the
helpe
of
God
when
Inke
should
faile
,
to
signe
with
my
proper
blood
,
to
the
praise
and
glory
of
God
,
the
Exaltation
of
the
holy
Catholicke
Church
,
and
to
the
honour
,
and
dignity
of
the
Apostolike
Sea
,
which
God
grant
.
At
Rome
.
24.
Nouembris
.
Anno.
1622.
FINIS
.