A
DECLARATION
,
Of
the
reasons
,
moveing
DON
EMANVEL
,
Borne
Prince
of
Portugall
,
Haveing
been
heretofore
a
Devotary
of
the
order
of
the
unshod
Carmelites
,
under
the
name
of
Pater
Felix
,
to
depart
from
the
Romish
Church
,
for
to
adjoyne
himself
unto
the
Reformed
church
,
of
the
Vnited
Provinces
,
and
to
professe
in
the
same
the
Purity
of
the
Gospel
.
ABove
all
things
,
I
thanke
the
Lord
,
that
the
citty
which
did
embrace
me
,
comeing
into
the
world
,
and
the
Church
wherein
I
receaved
the
H.
Baptisme
,
shall
heare
this
day
the
publick
witnesse
,
that
I
am
to
give
of
my
faith
.
Those
,
from
whome
not
long
since
I
am
departed
,
and
those
,
amongst
whome
I
now
ranck
my self
,
(
though
different
of
judgment
,
in
matter
of
salvation
)
seem
notwithstanding
(
as
I
conceave
)
to
have
a
common
desire
,
to
know
the
motives
of
my
change
in
Religion
.
Therefore
not
to
frustrate
the
one
or
other
of
their
desire
,
and
to
obey
the
Counsell
of
the
Apostle
Peter
,
to
be
allwayes
ready
,
1
Pet
.
3.15
to
give
an
answer
to
every
man
,
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meeknesse
and
reverence
.
First
,
I
testify
,
I
have
not
consulted
with
flesh
or
blood
,
but
with
the
Spirit
of
the
Lord
;
which
often
hath
forced
mee
,
to
follow
his
precepts
,
speaking
of
Babylon
:
Rev.
18.4
.
Come
out
of
her
my
people
,
that
ye
be
not
partakers
of
her
sinnes
,
and
that
ye
receave
not
of
her
plagues
.
I
doubt
not
,
but
there
wil
be
many
amongst
the
ennemyes
of
the
Religion
,
which
I
now
embrace
,
that
will
abandon
me
,
the
one
will
soile
mee
with
false
backbiteings
,
the
other
will
seeke
to
devoure
me
with
severall
calumniations
,
others
will
accuse
me
of
temerity
,
others
againe
will
take
up
some
perverse
opinion
against
me
.
All
this
have
I
propounded
unto
my selfe
;
and
seeing
those
,
which
be
true
Christians
,
ought
not
to
refuse
,
to
beare
a
little
weight
of
the
Crosse
of
Iesus
Christ
after
him
,
I
will
comfort
me
with
that
he
sayth
to
those
which
shall
be
slandred
for
his
holy
names
sake
:
Blessed
are
they
,
Mat
.
5.10
11
,
12.
which
are
persecuted
for
righteousnesse
sake
,
when
men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evill
against
you
falsly
,
for
my
sake
;
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
Heaven
.
I
doe
no
wise
regard
the
reproaches
but
rather
rejoyce
the
more
that
I
receave
them
for
this
cause
,
and
forgive
unto
all
that
utter
these
things
against
me
:
Proposing
unto
my selfe
,
for
a
law
of
patience
,
the
Example
of
our
Lord
Iesus
Christ
:
who
being
cursed
,
Mat
.
3
,
44.
did
not
curse
againe
;
and
his
commaund
,
that
we
should
blesse
them
that
curse
us
,
doe
good
to
them
that
hate
us
,
and
pray
for
them
,
which
despitefully
vse
us
,
and
persecute
us
.
Finally
,
I
doe
not
onely
neglect
all
tongues
and
pennes
,
that
for
this
cause
might
be
injurious
unto
me
,
but
rather
will
pray
to
God
for
them
,
as
Steven
did
:
Lord
impute
not
this
sinne
vnto
them
.
I
desire
every
one
might
take
notice
,
that
my
departing
out
of
my
Monastery
,
where
I
made
my
profession
,
was
neither
secret
nor
fugitive
,
but
publicke
&
with
knowledge
of
the
place
I
was
to
travell
too
;
with
notice
and
full
consent
of
the
Superiour
of
that
order
,
in
which
I
was
,
as
appeares
by
the
letter
of
Obedience
,
graunted
unto
mee
,
which
remaines
in
the
handes
of
a
Devotarie
of
the
same
order
,
which
I
tooke
with
me
for
company
.
I
have
not
donne
it
privately
,
for
the
Serenissima
Infante
,
on
whome
I
hope
God
had
mercy
,
both
knew
it
,
and
allowd
of
it
;
and
I
also
certifyed
it
unto
my
Lord
the
Prince
of
Portugall
,
my
most
honorable
Lord
and
Father
,
who
did
also
approve
of
it
.
One
thing
I
confesse
,
that
I
did
not
detect
unto
them
my
purpose
,
takeing
a
pretext
to
come
into
these
Countryes
,
without
which
I
could
never
have
hoped
to
enjoy
this
liberty
.
As
concerning
my
life
and
conversation
in
the
monastery
,
it
were
not
fitting
,
that
I
should
prayse
my self
;
but
for
defence
against
the
malitious
detractions
,
which
they
thinke
to
cast
upon
me
,
as
if
I
were
departed
for
some
Crime
committed
,
or
that
the
rigour
of
the
order
did
stomack
me
to
stay
there
;
I
referre
my self
unto
the
testimony
,
which
may
easily
be
gathered
partly
by
the
Letter
of
Obedience
,
which
is
not
graunted
,
but
with
approbation
of
being
free
from
the
bonds
of
Censure
:
as
also
by
those
Letters
,
which
I
have
receaved
,
whilst
I
have
been
in
this
Country
,
from
the
Serenissima
Infante
,
from
my
Lord
the
Prince
of
Portugall
,
my
Father
,
from
the
Provinciall
of
my
order
,
and
from
some
eminent
persons
:
of
which
some
of
them
remained
in
the
hands
of
him
,
that
was
my
associate
in
my
journy
,
who
is
returned
to
the
monastery
,
and
some
shall
be
joyned
behind
this
declaration
;
all
as
witnesses
of
a
good
affection
towards
me
.
And
since
a
yeare
,
or
there
about
,
that
I
came
over
hither
,
hath
there
beene
none
that
hath
brought
any
accusation
against
me
;
yea
have
not
entertained
a
bad
report
of
me
,
save
since
they
saw
me
frequent
the
Sermons
in
the
Reformed
Church
;
but
the
knowledge
they
have
of
my
life
,
and
conversation
,
and
their
owne
conscience
,
will
make
them
lye
to
God
,
and
to
the
world
,
in
all
things
they
shall
oblaterate
against
me
.
The
long
silence
is
a
sufficient
testimony
of
my
good
respect
and
honour
,
in
which
I
lived
amongst
them
;
And
I
assure
them
,
that
I
will
not
recompense
evill
for
evill
,
though
I
were
provoked
thereunto
:
neither
shall
I
touch
the
honour
of
any
person
,
or
the
order
which
I
have
disclaimed
.
Esteeming
it
a
thinge
more
honourable
,
to
dispise
the
sayings
of
the
imprudent
,
then
to
resist
them
.
Prov.
26.4
Answer
not
a
foole
,
according
to
his
folly
,
least
thou
be
also
like
unto
him
.
If
they
object
,
that
worldly
considerations
have
moved
me
to
depart
,
I
confesse
some
have
;
but
they
served
my
intention
no
further
,
but
as
meanes
to
the
principall
;
which
was
spirituall
,
and
for
my
soule
;
for
the
which
,
by
the
freedom
of
my
body
,
I
have
sought
to
attayne
to
the
liberty
of
the
pure
worship
of
God
;
and
for
my
mouth
,
that
I
might
without
daunger
confesse
the
holy
name
of
God
,
and
declare
his
truth
;
of
which
I
had
at
that
time
sufficient
knowledge
to
urge
me
to
remove
:
but
since
the
one
and
the
other
were
so
neare
combined
,
that
I
could
not
sever
them
;
I
was
constrained
to
employ
them
both
by
one
&
the
same
meanes
.
It
was
not
to
take
unto
my selfe
a
larger
freedome
for
the
delights
of
this
world
,
for
there
is
not
so
smal
a
Chappell
,
so
well
barred
and
shutt
up
by
the
most
rigorous
monasteriall
statutes
and
institutions
,
but
there
may
be
found
one
rift
or
other
,
by
which
any
thinge
may
slide
in
,
that
will
serve
such
as
have
with
their
mouth
onely
denyed
their
lusts
.
Neither
was
it
on
hope
or
exspectation
of
any
worldly
inheritance
:
for
whence
should
such
things
befall
me
?
It
is
knowne
to
every
one
,
to
what
case
the
Royall
Blouds
of
Portugall
is
driven
,
by
the
unjust
possession
of
the
howse
of
Spaine
,
who
not
being
contented
to
have
robbed
from
it
,
his
Royall
and
Patrimoniall
goods
;
hath
also
forced
the
person
of
Don
Emanuel
,
my
honourable
Lord
and
Father
,
to
desist
from
all
rights
and
titles
thereunto
;
in
so
much
,
that
at
the
Court
in
Brussells
,
they
will
not
afford
him
the
title
of
a
Prince
.
That
every
one
then
may
rightly
understand
from
the
beginning
the
meanes
of
this
my
conversion
,
whereof
I
give
the
Lord
alone
glory
,
I
would
give
the
whole
world
to
understand
,
that
Don
Emanuell
,
Prince
of
Portugall
,
my
honourable
Lord
and
Father
,
hath
allwayes
,
and
doth
yet
for
the
present
,
make
profession
of
the
Romish
Religion
,
and
that
my
Lady
Emilia
of
Nassau
,
my
honourable
Lady
and
Mother
(
whom
God
hath
taken
into
his
Kingdome
)
hath
allwayes
professed
the
Catholick
and
Apostolick
Religion
,
in
the
Christian
Reformed
Church
;
as
also
she
departed
in
that
sayd
fayth
.
The
difference
of
Religion
betweene
them
was
the
cause
(
for
each
of
them
were
strongly
addicted
to
their
Religion
)
that
there
was
a
devision
of
their
Children
,
concerning
matters
of
salvation
:
yet
have
I
had
that
benefit
,
together
with
my
Brother
Don
William
,
and
my
beloved
Sisters
,
that
we
receaved
the
H.
Baptisme
in
the
Reformed
Church
of
this
towne
,
and
there
was
promised
by
those
that
did
present
me
to
the
Baptisme
,
that
I
should
be
instructed
as
much
(
as
lay
in
them
)
in
the
truth
of
this
Religion
:
And
my
Lady
,
my
Mother
,
findeing
herself
principally
and
most
strictly
to
be
obliged
by
this
bond
,
hath
not
beene
defective
in
her
duety
,
to
fulfill
her
promise
.
Therefore
,
whereas
children
in
their
tender
yeares
,
commonly
are
left
under
the
tuition
of
their
mother
,
till
the
strength
of
their
body
,
and
the
capacity
of
their
understanding
,
might
be
more
capable
to
soare
up
higher
;
I
did
remain
under
the
protection
and
wardship
of
my
Lady
,
my
mother
,
of
happy
memory
,
till
the
age
of
12
years
old
,
during
which
time
,
she
did
instruct
me
in
the
principles
of
the
knowledg
of
my
salvation
;
haveing
taught
me
the
articles
of
the
Creed
,
the
Lords
prayer
,
and
the
ten
Commandements
,
with
a
small
Catechisme
.
And
God
,
through
his
grace
,
hath
so
blessed
these
principles
and
impressions
in
me
,
that
since
that
time
,
I
have
beene
allwayes
much
addicted
unto
this
Religion
,
which
my
Lord
the
Prince
my
Father
,
observeing
by
my
conversation
and
manners
,
did
take
it
so
heavily
,
that
seeing
me
one
day
,
haveing
the
New
Testament
by
me
,
tooke
it
from
me
,
and
cast
it
into
the
Garden
,
did
entertaine
me
hardly
with
speeches
and
blowes
,
whereupon
my
Lady
my
Mother
,
of
happy
memorie
,
to
comfort
me
,
tould
me
,
I
was
happy
to
suffer
for
righteousnesse
sake
.
Then
my
Lord
the
Prince
my
Father
,
to
prevent
that
which
he
did
allready
spye
,
sent
me
and
my
Brother
into
Fraunce
,
recommending
us
to
Don
Christofer
,
Prince
of
Portugall
,
our
honourable
Vncle
,
who
also
maketh
a
full
profession
of
the
Romish
Religion
,
that
the
first
impressions
we
had
receaved
,
might
be
reprinted
,
by
new
instructions
,
our
understandings
being
of
small
judgement
,
and
ready
to
receave
any
thing
.
But
God
,
who
had
from
my
youth
wrought
so
much
good
upon
me
,
did
grant
me
to
record
that
which
I
had
learnd
;
which
kept
me
allwayes
in
a
continuall
doubt
,
that
that
which
they
taught
me
concerning
Gods
service
in
the
Romish
Church
,
was
not
the
true
service
of
God
.
In
the
meane
while
,
I
lived
in
that
Errour
,
in
the
time
of
my
abideing
there
,
following
my
instructions
,
which
my
Lord
the
Prince
my
father
had
caused
to
be
taught
unto
me
:
And
confesse
,
though
my
publick
profession
,
and
the
doubtfull
suspicion
which
I
had
of
doing
well
,
(
following
the
broad
way
of
the
Romish
Religion
,
)
had
caused
me
to
take
his
side
;
neverthelesse
I
felt
certaine
inclinations
,
makeing
me
averse
from
it
,
and
a
desire
to
know
the
way
to
salvation
in
the
difference
of
Religion
,
of
which
my
honourable
Father
&
Mother
made
profession
,
each
of
them
glorying
of
the
true
Christianity
,
which
haveing
but
one
truth
for
a
foundation
,
could
not
suffer
such
a
contradiction
.
The
successe
of
my
desire
could
not
be
accomplished
so
soone
as
I
had
wished
;
the
Authority
of
my
Lord
my
Father
,
the
manner
of
life
in
the
world
,
in
respect
of
my
birth
,
the
exercises
and
severall
services
,
in
which
they
have
employed
me
,
and
the
naturall
negligence
of
man
,
which
makes
him
so
carelesse
of
his
salvation
,
especially
in
his
nonage
,
had
by
the
multitude
of
ashes
so
covered
the
sparkes
of
fire
,
that
they
were
allmost
wholy
smoothered
,
&
did
appeare
no
sooner
then
that
good
God
,
(
who
quencheth
not
the
smoaking
flaxe
)
by
the
holy
stirring
of
his
Spirit
,
hath
revived
and
illuminated
that
sparke
at
that
time
;
when
there
was
least
appearance
for
my
salvation
,
and
I
lay
deepest
groveling
in
the
greatest
darknesse
of
a
devout
superstition
;
and
in
an
Order
,
into
which
,
the
advise
of
severall
men
,
with
many
considerations
of
the
State
,
in
which
I
found
my selfe
to
be
,
did
enduce
me
to
tread
;
hopeing
to
finde
there
a
shorter
&
a
clearer
way
then
is
the
common
roade
,
departing
out
of
this
world
,
that
so
with
lesse
trouble
,
as
I
thought
I
might
com
into
Paradise
.
I
made
my
promise
,
and
receaved
my
Vesture
from
the
hands
of
the
Serenissima
Infante
:
therein
I
lived
about
4
yeare
and
a
halfe
,
and
findeing
my selfe
free
from
all
worldly
care
,
haveing
delivered
into
the
hands
of
her
Highnesse
my
place
of
a
Captaine
of
a
Company
of
Souldiers
,
with
which
they
had
furnished
me
,
I
did
bestow
the
solitarines
of
my
profession
,
and
the
time
which
I
had
,
on
the
learning
of
the
Lattin
tongue
,
and
of
Philosophy
;
haveing
made
a
good
entrance
into
them
,
they
did
serve
me
for
a
help
,
to
get
by
reading
of
severall
bookes
the
best
science
,
which
is
the
true
knowledge
of
God
,
to
his
honour
,
my
salvation
,
and
edification
of
others
,
propounding
unto
my selfe
for
a
marke
,
to
establish
my selfe
in
the
fayth
of
the
Romish
Religion
,
in
which
I
lived
as
in
my
proper
Element
.
But
the
Almighty
God
,
who
had
allready
decreed
me
to
goe
out
of
the
Kingdome
of
darknesse
,
unto
the
clearnesse
of
his
light
,
and
from
the
publick
doctrine
of
lyes
,
unto
his
truth
,
hath
changed
that
pernicious
juyce
,
of
which
my
veines
were
ful
,
into
a
saving
nourishment
of
my
soule
;
and
the
weapons
with
which
I
had
thought
to
help
my self
,
to
resist
those
that
should
resist
me
in
my
religion
,
are
become
ennemyes
to
my
purpose
,
and
forcible
meanes
,
to
conquer
me
,
and
to
draw
me
to
Christ
.
For
,
according
to
the
custome
,
used
in
the
Romish
Religion
,
and
in
the
Monasteryes
,
thinking
my
speciall
study
should
consist
,
in
reading
of
the
most
renowned
Doctors
,
whom
they
condigne
with
the
honourable
title
of
Fathers
,
I
did
employ
my self
unto
that
;
but
meeting
with
severall
difficultyes
,
yea
contrarietyes
,
in
one
and
others
opinion
,
yea
that
the
most
famous
amongst
them
,
and
whom
they
alledge
most
for
their
advantage
,
(
viz.
S.
Augustin
)
hath
written
a
whole
book
of
recalling
of
that
which
he
had
formerly
falsely
beleeved
and
taught
,
I
beganne
to
suspect
their
writeings
,
and
to
dive
well
into
the
truth
of
this
thinge
;
without
bindeing
my selfe
superstitiously
unto
the
title
of
Fathers
;
I
concluded
with
my selfe
,
that
those
Fathers
heretofore
were
but
Children
,
and
that
their
light
was
derived
from
else
where
.
I
therefore
traced
their
discent
,
not
of
their
persons
,
but
of
their
Doctrine
;
whose
originall
I
found
must
have
beene
in
the
holy
Scriptures
of
the
Prophets
and
Apostles
,
who
are
the
first
Fathers
,
on
whose
foundation
the
Church
of
God
is
grounded
;
whose
Cornerstone
is
Christ
;
and
that
Christ
is
the
true
light
,
inlightening
the
whole
world
;
from
the
glistering
beames
of
that
stone
have
they
derived
all
the
light
they
had
,
as
Iohn
sayth
:
Search
the
Scriptures
;
Iohn
.
5.39
2
Pet
.
1.19
And
Peter
compares
it
to
a
light
shineing
in
darknes
.
Being
then
come
to
the
source
and
spring
of
life
,
my
spirit
did
suggest
unto
me
,
that
I
ought
not
to
dive
furder
,
and
that
by
the
purenesse
thereof
I
ought
to
judge
of
the
taste
,
colour
,
and
clearnesse
of
the
floweing
waters
,
which
commonly
participate
with
the
qualityes
,
occurring
in
the
veines
of
the
Earth
.
The
same
can
be
manifested
by
paralelling
of
a
great
number
of
writeings
of
these
good
Fathers
,
with
the
Holy
Scripture
,
in
which
,
remarkable
tokens
of
their
errour
may
be
spied
,
and
that
they
have
not
allwayes
rightly
followed
the
way
of
truth
:
But
as
their
writeings
can
not
totally
be
rejected
,
since
they
are
not
throughout
corrupted
,
so
also
may
they
not
fully
be
receaved
,
as
an
infallible
rule
of
Fayth
.
I
sort
them
amongst
the
Professors
,
and
publick
Teachers
of
the
truth
,
not
as
testimonies
of
it
;
for
Gods
truth
needeth
not
the
testimony
of
man
.
It
is
not
my
purpose
,
nor
my
profession
,
to
play
the
Artist
,
but
to
manifest
whose
Disciple
I
am
;
but
that
the
Fathers
(
amongst
the
rest
S.
Augustin
and
S.
Ambrose
,
desireing
that
their
writeings
should
be
examined
by
the
holy
Scripture
)
have
shewed
me
this
;
and
I
also
purpose
to
hould
my selfe
to
this
rule
.
In
it
I
have
read
the
prohibition
God
made
,
concerning
the
services
contrary
to
his
commaunds
,
and
against
the
profession
the
Israelites
made
of
the
institution
of
their
Fathers
.
Walke
ye
not
in
the
Statutes
of
your
Fathers
,
Ezech
.
20
,
18
,
19.
neither
observe
their
judgements
.
I
am
the
Lord
your
God
,
walke
in
my
Statutes
,
and
keep
my
judgements
,
and
doe
them
.
In
the
Gospell
I
read
:
One
is
your
Master
even
Christ
.
Mat
.
23
,
8.
Whence
I
conclude
,
that
the
writeings
of
the
Doctors
must
be
examined
by
the
word
of
God
;
and
if
they
teach
otherwise
,
they
are
seducers
.
Besides
,
I
finde
written
,
that
the
Sheepe
of
Christ
heare
his
voice
;
Iohn
.
10
,
27
and
follow
no
strangers
,
but
fly
from
them
.
Whence
I
conclude
,
that
,
whosoever
speaketh
other
language
then
doth
Christ
unto
his
flock
,
(
which
is
his
Church
,
)
are
no
true
Sheepheards
,
but
deceavers
.
I
read
also
the
prayse
Paul
gives
the
holy
Scripture
;
which
was
then
receaved
in
the
Church
of
God
(
as
he
sayth
:
)
All
Scripture
is
given
by
inspiration
of
God
,
&
is
profitable
for
Doctrine
,
2
Tim
.
16
,
17.
for
reproofe
,
for
correction
,
for
instruction
in
righteousnesse
,
that
the
man
of
God
may
be
perfect
,
thorowly
furnished
vnto
all
good
workes
;
whereby
I
conclude
,
seeing
by
the
same
a
Christian
,
who
is
a
man
of
God
,
may
be
perfect
and
throughly
furnished
to
all
good
workes
;
that
it
is
not
onely
convenient
,
but
also
sufficient
unto
salvation
.
They
slaunder
therefore
vilely
,
that
condemne
that
Spirit
of
God
of
imperfection
,
who
did
inspire
it
unto
his
Servants
,
Prophets
,
Evangelists
,
&
Apostles
;
as
the
Teachers
of
the
Romish
Church
doe
.
And
seeing
it
is
called
by
the
Prophet
David
,
Psal
.
119.105
.
A
lampe
to
his
feet
,
and
a
light
to
his
pathes
;
I
conclude
,
that
it
is
not
darke
,
and
that
it
needs
no
strange
light
to
make
it selfe
knowne
:
It
being
so
then
,
that
the
Gospell
of
Christ
is
the
onely
rule
of
our
Fayth
,
like
as
the
Law
of
God
is
the
onely
rule
of
our
obedience
,
who
shall
hinder
me
from
subscribeing
and
saying
Amen
to
the
words
of
the
Apostle
,
relateing
twice
;
And
denouncing
a
Curse
against
himself
,
Gal.
1
,
8
,
9.
yea
against
an
Angell
of
Heaven
,
if
he
taught
other
doctrine
then
he
had
taught
afore
;
and
to
esteeme
all
doctrine
of
man
accursed
,
whether
by
tradition
,
or
the
unwritten
word
,
whereof
the
foundation
may
not
be
found
,
in
the
written
words
of
the
Prophets
,
Evangelists
,
and
Apostles
,
that
is
,
in
the
writeings
of
the
New
and
Ould
Testament
,
which
we
,
and
they
of
the
Romish
Church
confesse
to
be
Canonicall
.
Therefore
they
of
the
Romish
Religion
,
to
supply
the
imperfections
,
wherewith
they
slaunder
the
holy
Scripture
,
obtrude
the
writeings
of
such
persons
,
which
were
not
inspired
immediately
by
the
spirit
of
the
Lord
,
affirming
,
that
the
holy
Scripture
of
it selfe
is
not
authentick
,
without
the
authority
of
the
Church
,
and
the
Church
is
ancienter
then
the
Scripture
,
(
a
ridiculous
thinge
,
for
whence
did
the
Church
learne
,
but
from
the
Scripture
,
Eck.
loc
.
commnn
.
cap
.
3.
and
the
Disciple
but
from
his
Master
?
)
as
also
that
the
Scripture
is
like
to
a
leaden
rule
,
like
a
nose
of
wax
,
which
they
can
turne
and
bend
which
way
they
list
as
a
Fable
of
Æsop
,
without
the
authority
of
the
Church
,
that
it
is
a
cause
of
heresies
,
and
therefore
prohibited
to
be
read
by
laymen
.
And
the
Councell
of
Trent
,
advancing
the
unwritten
traditions
to
the
same
honour
and
dignity
,
with
the
holy
Scriptures
,
as
being
the
same
,
the
foundation
of
Fayth
,
without
which
foundation
the
authority
and
dignity
of
the
Scripture
falls
to
the
ground
;
in
truth
,
being
insolent
,
blaspheming
,
and
diminishing
the
dignity
of
Gods
word
,
and
makeing
the
same
depend
upon
human
authority
;
Me
thinks
therefore
for
this
consideration
onely
,
I
have
cause
enough
to
detest
all
such
Religion
,
which
is
in
a
high
degree
,
injurious
to
God
;
and
in
which
persisting
,
there
is
no
salvation
:
For
though
they
vaunt
in
words
,
of
the
service
of
God
,
yet
in
truth
,
they
performe
more
unto
the
Creature
then
unto
the
Creatour
,
and
the
honour
of
man
is
more
advanced
there
,
then
the
honour
of
God
.
That
Religion
vindicateth
unto
her selfe
(
though
by
unjust
usurpation
)
the
honourable
tittle
to
be
the
Church
of
Christ
,
but
she
wants
the
essentiall
signes
thereof
,
which
are
the
sincere
preaching
of
his
holy
Word
,
and
the
lawfull
administration
of
the
Sacraments
.
Concerning
the
word
of
God
,
the
common
people
knowe
it
not
,
no
body
may
read
it
without
permission
of
their
Superiour
,
and
if
the
Preachers
read
the
same
unto
the
people
,
whether
in
the
Gospell
or
Epistles
,
or
in
the
administration
of
the
Sacraments
,
or
whether
a
part
of
it
be
graunted
unto
them
in
their
bookes
of
devotion
,
as
in
the
Mattins
and
service
of
our
Lady
Mary
,
or
other
Saints
,
it
is
all
wayes
in
a
language
unknowne
to
the
people
,
yea
oftentimes
passing
the
understanding
of
him
that
teacheth
it
;
Whence
it
comes
that
that
great
Apostle
of
the
Gentiles
,
1
Cor
.
14.11
.
teacheth
concerning
unknowne
languages
in
the
Church
,
that
he
that
heareth
,
not
knoweing
the
power
of
the
voice
,
shall
be
vnto
him
that
speaketh
a
Barbarian
;
and
he
that
speaketh
shall
be
a
Barbarian
vnto
him
.
That
prohibition
of
reading
the
word
of
God
,
is
the
cause
of
so
many
errours
in
the
Romish
Church
;
and
one
may
apply
justly
unto
the
ignorant
,
that
which
Christ
sayth
unto
the
Sadduces
,
Mat
.
22
,
29
you
erre
not
knoweing
the
Scriptures
.
As
for
the
interpretations
they
give
of
it
,
and
for
the
applications
,
they
are
either
false
or
ridiculous
;
few
of
them
true
,
which
may
be
gathered
by
these
small
remnants
,
without
touching
the
whole
pieces
,
from
the
beginning
to
the
end
,
as
may
be
seene
in
the
whole
booke
of
conformityes
,
of
the
pretended
S
Francis
,
printed
at
Bullin
,
dedicated
unto
the
Cardinall
du
Ruveve
,
1590
,
a
booke
full
of
Fables
,
false
miracles
,
prodigious
lyes
,
and
horrible
blasphemies
,
yea
such
a
booke
,
that
words
are
not
sufficient
to
expresse
the
inpudency
thereof
:
by
this
Example
onely
,
the
rest
may
be
judged
.
In
the
second
preface
fol.
6.
pag
.
2.
colum
.
1
:
of
the
said
conformityes
,
the
Author
shewes
,
that
S.
Francis
was
a
man
extraordinarily
ordayned
by
the
providence
of
God
,
to
be
sent
into
the
world
,
and
,
to
shew
that
,
he
alleages
that
of
the
first
of
Genes
.
Let
us
make
man
,
which
words
(
sayth
the
Author
of
the
Conformityes
,
is
of
the
whole
Trinity
,
sending
S.
Francis
into
the
world
;
Therefore
not
of
Adam
;
for
there
were
not
two
men
created
,
but
one
;
but
it
is
apparent
by
the
text
,
that
it
was
Adam
;
therefore
not
S.
Francis
:
behould
the
foundation
of
his
Holinesse
lyeth
in
lyes
,
and
all
the
rest
of
the
Types
of
the
Ould
Testament
,
and
all
the
persons
that
should
have
beene
figures
of
him
,
are
founded
on
the
same
truth
.
This
booke
was
brought
hither
amongst
these
,
which
were
taken
in
the
Silver-fleet
,
by
the
Admirall
Pieter
Heynen
,
Anno
1628
,
and
may
be
seen
at
Delft
.
In
the
same
page
,
to
shew
how
great
the
renowne
of
his
power
should
be
,
Christ
is
brought
in
speaking
to
S.
Francis
:
2
Sam
.
7.9
I
have
made
thee
a
great
name
,
like
vnto
the
name
of
the
great
men
,
that
are
in
the
Earth
:
Words
which
Nathan
the
Prophet
,
by
the
commaund
of
God
,
spoke
to
David
;
and
presently
after
,
the
Author
addeth
:
His
name
is
become
renowned
,
Ecl.
45.4.5
(
the
reason
?
)
for
he
hath
made
him
honourable
amongst
Kings
,
and
hath
shewed
him
his
glory
,
he
sanctified
him
in
his
faythfulnesse
and
meeknesse
:
Words
that
are
spoken
of
Moses
the
great
Leader
of
the
people
of
God
.
They
are
not
ashamed
thus
to
sport
themselves
with
the
Scripture
.
Of
the
same
brood
is
that
that
followes
,
a
certaine
writer
reprehending
those
which
spent
the
revenues
of
Bishopricks
and
other
benefices
,
to
keepe
Whores
,
Comedians
,
and
Hounds
,
alleadgeth
the
words
,
which
our
Saviour
speaketh
to
the
woman
of
Canaan
,
who
prayed
for
the
deliverance
of
her
child
:
Marc.
7.27
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
vnto
Doggs
;
and
to
threaten
those
that
did
conferre
Ecclesiasticall
benefices
upon
those
of
their
consanguinity
,
or
others
allied
unto
them
;
Wo
vnto
him
that
buildeth
the
citty
in
blood
;
Hab.
2
,
12
and
when
amongst
the
Ceremonies
of
the
coronation
of
the
Pope
,
after
that
by
the
Canonicall
men
of
S.
Iohn
of
Lateran
,
he
is
sett
into
a
close-stoole
,
the
Cardinalls
lifteing
of
him
up
,
with
great
state
,
doe
they
not
mock
at
the
word
of
God
,
when
they
utter
the
words
of
the
song
of
Hannah
,
the
mother
of
the
Prophet
Samuel
:
He
rayseth
up
the
poore
out
of
the
dust
,
and
lifteth
vp
the
beggar
from
the
dunghill
,
to
set
them
amongst
Princes
,
&c.
And
after
,
1.
Sam
.
2
,
8
that
the
said
Pope
is
thus
raised
,
he
taketh
a
handfull
of
small
mony
,
like
to
farthings
,
called
Bajoci
,
(
takeing
heed
there
be
neither
gould
nor
silver
amongst
it
,
for
feare
of
lyeing
,
)
and
casteth
that
amongst
the
people
,
saying
that
which
S.
Peter
said
unto
the
poore
lame
man
,
asking
for
almes
deeds
:
Silver
or
gould
have
I
not
,
but
that
which
I
have
I
give
vnto
you
.
Is
he
not
prophane
and
lyeing
?
for
his
Officers
,
to
make
for
him
a
free
passage
,
cast
a
heap
of
mony
along
the
streets
,
in
token
of
liberality
,
for
to
get
the
people
out
of
his
way
:
These
are
but
glimpse
of
their
prophane
applications
.
As
for
the
false
interpretation
of
the
holy
Scripture
,
one
may
meet
with
them
so
frequently
in
the
vulgar
translation
of
the
Bible
,
which
the
Counsell
of
Trente
hath
Canonized
,
and
would
have
to
be
of
greater
authority
,
then
the
Originall
Hebrew
or
Greek
,
that
it
seemeth
that
the
intention
of
the
said
Counsell
was
,
to
obtrude
a
bastard
in
stead
of
a
legitimate
;
that
is
a
false
doctrine
in
stead
of
a
true
one
.
These
few
Examples
shall
suffise
:
It
is
said
in
Genesis
,
that
the
seed
of
the
Woman
shall
breake
the
head
of
the
Serpent
;
that
seed
of
the
woman
is
Christ
,
which
is
of
the
seed
of
the
woman
,
not
of
the
seed
of
the
man
,
like
as
the
Lady
Mary
,
and
the
version
of
the
Romish
Religion
,
to
attribute
that
unto
the
virgin
Mary
,
which
belonges
onely
to
Christ
,
hath
translated
it
in
this
manner
,
that
the
bruiseing
of
the
head
of
the
Serpent
should
be
attributed
unto
the
woman
,
not
unto
her
seed
;
those
which
have
but
small
insight
into
the
Hebrew
tongue
,
must
without
contradiction
confesse
,
that
this
is
falsely
translated
;
For
the
article
in
the
Originall
Hebrew
,
hath
a
reference
unto
the
word
Seed
,
not
to
the
word
Woman
.
Eccl.
9.1
.
In
Ecclesiastes
,
the
Hebrew
Text
sayth
:
No
man
knoweth
either
love
or
hatred
,
by
all
that
is
before
him
;
the
Roman
version
hath
it
,
a
man
knoweth
not
whether
he
be
worthy
of
love
or
hatred
,
and
that
to
establish
the
doubtfulnesse
and
incertainty
of
mans
salvation
;
they
have
most
wickedly
joyned
unto
it
,
but
all
things
are
kept
in
vncertainty
for
time
to
come
.
In
Psalm
94.
Worship
at
his
footstoole
,
the
Roman
version
is
,
worship
his
footstoole
;
To
draw
from
them
the
adoration
of
the
Creatures
.
In
the
Epistle
to
the
Hebrewes
,
Iacob
worshipped
(
viz.
God
)
upon
the
toppe
of
his
staffe
,
the
Roman
version
hath
it
,
worshipped
the
toppe
of
his
staffe
.
It
may
be
he
had
thereon
,
some
image
of
the
virgin
Mary
,
which
came
not
into
the
world
,
but
many
ages
after
him
.
In
the
same
Epist
,
chapt
.
13
:
Forget
not
to
doe
goood
,
or
to
communicate
,
for
with
such
sacrifices
God
is
wel
pleased
;
the
Roman
version
,
for
God
is
appeased
by
such
sacrifices
,
and
that
to
establish
,
the
merites
of
good
workes
.
And
to
prove
that
there
are
two
swords
in
the
Church
,
the
one
spirituall
,
and
the
other
materiall
,
Boniface
the
eight
Pope
of
that
name
,
abused
that
,
which
the
Disciples
spoke
unto
Christ
,
Extr.
vog
.
com
.
Tit
.
8
Voam
Sanct
.
Behould
two
swords
;
upon
which
Christ
should
have
answered
,
't
Is
enough
.
And
to
prove
,
that
the
employeing
of
this
sword
appertaineth
unto
the
Pope
,
as
being
the
Successour
of
Peter
,
are
not
these
words
applyed
to
good
purpose
:
Put
thy
sword
into
thy
sheath
?
And
Pope
Innocent
the
third
,
for
to
extoll
the
Popes
authority
above
the
Emperours
;
writeing
unto
the
Emperour
of
Constantinople
,
is
it
not
fitly
alledged
,
Decr
.
lib
.
1
de
major
.
&
obed
.
can
.
Solilicitae
.
that
God
made
two
great
lights
,
the
Sunne
,
that
is
the
Pope
,
the
Moone
,
that
is
the
Emperour
,
and
conclude
from
thence
,
that
as
farre
as
the
Sunne
exceedeth
the
Moon
in
greatnesse
,
so
much
lesse
is
the
dignity
of
the
Emperour
,
in
respect
of
the
Popes
.
As
for
their
translations
,
printed
in
the
French
tongue
,
one
may
see
by
the
Bible
,
printed
at
Paris
,
An.
1538.
by
Antony
Bonnemere
,
dwelling
on
S.
Hillary
hill
,
in
the
Court
of
Albret
,
that
there
are
,
(
beside
the
false
insertions
,
which
are
here
and
there
put
in
among
the
text
)
severall
omissions
of
whole
verses
of
the
text
,
and
others
added
,
the
one
to
obscure
the
truth
,
the
other
to
lay
the
foundation
of
their
lyes
.
These
Examples
shall
suffise
,
out
of
a
great
multitude
.
Vpon
the
2
Chapt
.
of
Exod
.
where
there
is
first
mention
made
of
Moses
;
goeing
beyond
the
Scripture
,
they
specify
the
name
of
his
Father
and
Mother
of
the
Daughter
of
Pharao
,
adding
thereunto
that
Moses
did
throw
downe
to
the
ground
the
Crowne
,
which
the
King
of
Ægipt
,
playing
with
him
,
had
set
upon
his
little
head
,
upon
which
Crowne
was
made
Hammon
,
one
of
their
Gods
,
and
that
he
broke
it
;
upon
which
the
Priest
of
Heliopolis
should
say
unto
the
King
,
this
is
the
childe
which
God
would
have
us
kill
,
which
will
bring
under
the
Land
of
Egipt
.
And
to
make
experience
,
whether
the
childe
did
this
maliciously
,
or
out
of
innocence
,
they
caused
burning
coales
to
be
brought
before
the
childe
;
and
the
childe
tooke
one
,
and
put
it
to
his
mouth
,
and
burnt
the
tip
of
his
tongue
,
and
thence
it
came
,
he
retained
his
whole
life
time
a
stammering
speech
:
And
the
rest
of
the
whole
chapter
is
stuft
with
the
like
Fables
.
On
the
32
chapter
of
the
same
impression
in
the
same
booke
,
many
other
things
are
added
unto
it
,
that
Aaron
and
Hur
,
resisteing
the
people
of
Israel
,
which
did
aske
Gods
of
them
;
the
people
were
incensed
against
them
both
,
for
denying
of
them
,
and
that
they
did
spitt
so
abundantly
on
the
face
of
Hur
,
that
they
did
smoother
him
,
which
Aaron
seeing
&
fearing
the
like
,
gave
way
to
their
importunity
,
and
made
the
Goulden
Kalf
:
that
the
powder
of
the
Goulden
Kalf
,
which
Moses
caused
to
be
burnt
,
being
drunke
by
the
Israelites
in
water
,
caused
them
to
have
gilded
beards
,
which
was
a
speciall
marke
to
know
those
,
which
had
worshipped
the
Kalf
:
These
are
Fables
like
to
the
Legends
of
the
Saints
.
With
the
same
conscience
have
they
proceeded
in
the
New
Testament
;
They
interprete
these
words
of
Mar.
4.
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
,
thus
,
doe
pennance
,
for
the
Kingdome
of
Heaven
will
approach
,
that
is
,
you
shall
merit
and
gaine
the
Kingdome
of
Heaven
:
And
that
to
shew
that
Paradise
is
purchased
by
good
workes
.
In
the
26.
of
the
same
Evangelist
,
one
may
finde
40
lines
of
strange
glosses
amongst
the
text
.
In
the
Gospel
of
S.
Luke
,
have
they
added
unto
the
words
pronounced
by
our
Saviour
Iesus
Christ
,
unto
the
converted
murderer
,
Luc
.
23.
thou
shalt
be
with
me
this
day
in
Paradise
.
They
have
added
unto
it
,
for
before
the
resurrection
of
Iesus
Christ
,
no
man
or
Prophet
entred
into
Heaven
;
but
all
the
just
were
sojourning
hard
by
Hell
,
in
a
place
like
unto
it
,
where
they
wayted
that
the
Sonne
of
man
should
pull
them
out
of
it
,
and
where
they
had
neither
payne
nor
glory
.
Much
to
purpose
,
to
prove
the
welt
of
the
Fathers
.
In
the
first
to
the
Corinths
,
you
finde
in
the
Greek
text
.
1.
Cor
.
14
,
18.
I
give
thankes
vnto
my
God
,
that
I
speake
more
languages
then
you
all
;
For
to
excuse
themselves
of
that
text
,
that
they
speake
in
their
service
a
language
,
that
others
understand
not
,
and
that
it
suffiseth
that
it
be
understood
of
God
,
they
have
translated
it
,
I
thanke
my
God
,
which
speaketh
the
languages
of
us
all
.
And
in
the
following
verses
,
they
have
corrupted
it
,
and
willfully
left
out
these
words
:
to
that
end
,
that
I
may
also
instruct
the
rest
;
and
in
place
of
five
words
,
have
they
set
downe
ten
words
;
and
in
stead
of
ten
thousand
in
a
strange
language
,
they
write
five
of
severall
languages
;
and
all
this
,
for
feare
least
their
service
in
a
strange
language
should
be
condemned
by
these
words
of
the
Apostle
:
In
the
Epistle
to
the
Hebrewes
,
after
these
words
,
at
the
end
of
the
17.
verse
of
chapt
.
10.
And
their
sinnes
and
iniquities
will
I
remember
no
more
;
presently
followeth
upon
it
:
Now
,
where
remission
of
these
is
,
there
is
no
more
offering
for
sinne
,
verse
.
18.
They
have
alltogether
skipped
this
verse
;
because
it
overthrowes
directly
the
pretended
sacrifice
of
the
Masse
,
and
consequently
is
against
the
prayers
for
the
dead
,
and
their
annuall
prayers
for
the
deceased
.
By
these
few
observations
,
(
for
when
should
one
have
done
in
quoteing
the
infinit
number
of
others
?
)
one
may
judge
of
the
good
fayth
of
the
Doctors
of
the
Romish
Religion
,
which
are
not
ashamed
publickly
to
write
in
the
Preface
of
the
said
Bible
,
in
this
manner
:
you
may
read
this
present
book
,
which
is
the
holy
Bible
,
which
was
translated
out
of
Latin
into
French
,
without
any
thing
[†](A21332-e11570-b)
†
Nota
.
put
to
it
,
save
the
very
truth
,
as
it
is
in
the
Lattin
Bible
,
nothing
is
[*](A21332-e11590-b)
*
Nota
.
left
out
,
save
that
which
should
not
be
translated
,
and
this
translation
is
not
made
for
the
Clergie
men
,
but
for
laymen
,
meane
Devotaries
,
and
Hermites
,
which
have
not
the
schollership
they
ought
to
have
;
&
because
none
should
accuse
those
of
the
Reformed
Religion
,
that
they
forget
new
accusations
,
against
those
of
the
contrary
Religion
,
behould
some
other
words
of
the
Preface
:
And
this
French
Bible
is
first
reprinted
by
command
of
the
most
Christian
Prince
of
France
,
He
raignd
An.
1459.
Charles
the
eight
of
that
name
,
and
afterward
it
was
corrected
and
reprinted
;
Marke
corrected
,
whence
we
have
good
cause
to
suspect
,
that
in
the
time
of
that
good
King
it
was
honestly
translated
,
without
addition
,
substraction
,
or
glosse
with
it
,
but
afterward
the
people
by
reading
of
it
,
comming
to
understand
the
errours
of
that
Doctrine
,
they
could
not
revoke
the
impression
,
but
made
a
new
one
,
suteing
with
the
condition
of
the
times
,
to
prevent
by
a
holy
deceit
(
as
they
speake
in
the
Romish
Religion
)
that
the
traffique
of
the
soule
should
not
cease
,
and
that
fertile
field
of
pardons
&
indulgences
should
not
lye
untilled
,
and
barren
.
With
the
like
proceedings
they
furnish
themselves
,
to
make
the
Fathers
and
ancient
Doctors
in
the
church
fruitlesse
,
to
discover
their
lyes
,
to
that
end
,
that
the
clearer
sighted
,
and
those
that
are
not
of
the
simple
Devotaries
,
that
is
to
say
,
ignorant
sort
,
should
not
marke
,
that
the
judgements
of
those
good
men
were
in
many
things
contrary
unto
the
Novelties
and
impieties
,
which
after
their
time
came
up
,
and
are
taught
unto
this
day
in
the
Romish
Religion
;
and
that
is
the
cause
moveing
them
by
a
malicious
art
,
to
castrate
the
Fathers
,
haveing
blotted
out
whatsoever
was
found
in
their
writeing
,
not
to
be
conformable
unto
the
Decrees
of
the
Counsell
of
Trente
:
And
the
workemen
unto
whom
the
commission
of
so
meritorious
a
deed
was
graunted
,
seeing
they
could
not
accomplish
their
work
,
without
makeing
too
great
inscisions
,
they
have
devised
by
an
artificiall
invention
,
either
to
denye
or
excuse
,
whatsoever
any
of
these
Fathers
have
written
,
or
at
least
to
give
it
a
favorable
interpretation
thereof
.
These
are
their
propper
words
,
speaking
of
Bertram
Priest
,
in
their
index
expurgatorius
,
printed
at
Antwerp
,
by
Plantin
,
1571.
by
commaunde
of
the
King
of
Spaine
,
under
the
government
of
Duc
d'Alva
,
as
also
an
other
Register
of
books
prohibited
,
a
year
afore
:
so
are
also
the
other
Indices
expurgatorij
,
that
is
to
say
,
a
register
of
bookes
,
that
must
be
repurged
;
printed
in
Spaine
,
such
also
as
were
printed
in
Italy
,
or
in
that
of
Venice
Anno
1619.
first
made
by
the
authority
of
Pope
Pius
the
fourth
,
augmented
by
Sixtus
the
fifth
,
and
lastly
viewd
,
&
published
by
commaund
of
Clement
the
eight
,
p.
19.
you
shall
finde
these
words
:
One
ought
also
to
blot
out
all
the
words
of
the
holy
Scripture
,
which
are
wickedly
applyed
against
the
sound
vse
of
them
.
Such
also
as
are
wrested
to
an
intention
,
contrary
to
the
opinion
of
the
Doctors
and
Catholick
Fathers
.
Furder
,
and
that
which
aggravates
their
enormity
is
,
that
there
is
this
day
in
the
Romish
Religion
,
one
of
the
greatest
Sacrileges
that
can
be
committed
against
the
expresse
commaund
of
God
;
Deut
.
4
,
2.
neither
to
adde
nor
to
diminish
unto
the
word
which
he
had
commaund●d
us
.
Adde
not
unto
his
words
,
Prov.
30.6
least
he
reproove
thee
,
and
thou
be
found
a
lyar
.
And
an
obstinate
sleighting
of
the
threatnings
,
which
God
denounces
against
such
audacious
men
,
with
a
protestation
to
execute
them
,
as
you
may
see
in
the
Revelation
.
Revel
.
22.18
,
19.
If
any
one
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
booke
;
and
if
any
one
shall
take
away
from
the
words
of
this
booke
of
this
Prophecy
,
God
shall
take
away
his
part
out
of
the
booke
of
life
,
and
out
of
the
Holy
Citty
,
&c.
Whence
could
proceed
that
horrible
prudence
so
imprudently
,
to
change
the
very
words
of
the
Holy
Scripture
,
and
to
make
it
legittimate
,
but
from
a
desire
which
they
have
,
to
maintaine
the
people
in
the
darknesse
of
the
Kingdom
of
Antichrist
.
And
that
is
the
wisdom
and
prudence
from
below
,
that
without
any
apprehension
of
the
foresayd
threatnings
,
they
have
crossed
out
the
second
out
of
the
Law
of
the
ten
commandements
,
Exod
.
20.
which
forbiddes
to
make
Images
or
resemblance
of
things
which
are
in
Heaven
or
in
the
Earth
,
or
in
the
water
vnder
the
Earth
,
&c.
a
crossing
out
done
,
to
entertaine
the
service
of
the
Creature
,
in
the
opinion
of
the
ignorant
:
as
if
it
made
a
part
of
Gods
service
;
and
yet
it
is
a
thing
most
opppsite
to
his
glory
:
For
in
Esay
he
sayth
:
My
glory
will
I
not
give
unto
another
,
Esa
.
42.8
.
neither
my
prayse
to
graven
images
.
In
the
mean
while
,
whosoever
shall
examine
well
,
the
whole
Religious
service
of
the
Romish
Church
,
shall
know
,
that
it
leanes
more
towards
the
Creature
then
towards
the
Creatour
:
witnesse
the
Almanacks
of
every
nation
,
in
which
there
is
never
a
day
,
which
doth
not
celebrate
a
particular
saint
:
besides
these
which
are
combined
with
others
,
and
those
that
comeing
too
late
,
could
get
no
place
;
unto
whome
,
notwithstanding
for
recompense
,
they
have
established
a
great
solemnity
;
on
which
day
they
serve
them
together
;
unto
the
best
qualified
have
they
distributed
the
dayes
,
dedicated
the
Churches
,
consecrated
the
Images
,
given
the
Ornamets
,
and
besides
,
in
the
invocations
,
which
they
make
before
their
Images
,
they
attribute
such
titles
unto
them
,
which
appartaine
onely
to
God
:
yea
in
the
Churches
they
have
erected
Images
of
those
things
,
which
were
never
seene
:
all
this
directly
against
the
second
commandement
of
the
first
Table
,
wherein
God
expresly
forbiddes
,
to
make
such
to
fall
downe
before
them
,
or
performe
unto
them
any
service
,
and
therefore
they
have
taken
away
that
commandement
from
the
peoples
knowledge
,
for
there
is
never
a
booke
of
devotion
amongst
them
in
any
language
whatsoever
,
which
containeth
that
commandement
;
God
then
hath
forbidden
them
,
but
the
Romish
Religion
approves
of
them
,
because
they
are
the
books
of
the
Layics
,
that
is
of
the
ignorant
,
whome
they
commaund
to
travell
,
every
where
,
unto
severall
pilgrimages
,
farre
,
and
neare
,
for
to
visit
severall
images
:
And
in
this
regard
,
I
cannot
alltogether
condemne
them
,
who
(
speaking
of
the
Romish
Church
)
say
that
the
Religion
there
taught
,
is
imaginary
,
and
painted
;
For
wheresoever
you
cast
your
eyes
,
it
every
where
aboundes
with
pictures
and
images
:
Their
Temples
are
full
,
within
,
without
,
or
above
;
their
Altars
loaden
with
images
,
the
leaves
of
the
Altars
painted
with
Images
;
their
robes
and
weeds
embrodred
with
images
,
the
glasses
alltogether
darkened
by
the
multitude
of
the
painted
images
,
their
bookes
of
Devotion
,
the
Massebooke
,
Breviaryes
,
Mattins
,
all
full
of
images
;
their
beads
hanging
on
their
neck
,
or
girdle
,
adorned
with
images
;
their
Pilgrims
,
comeing
from
S.
Iames
,
or
S.
Michiles
,
or
from
else-where
,
burdened
with
images
;
the
doores
of
their
houses
clapt
full
with
papers
of
the
Fraternity
;
their
cubbards
in
their
chambers
,
and
their
cabinets
furnished
with
images
;
and
where
shall
one
finde
a
place
amongst
them
,
that
is
not
therewith
unright
?
Iustly
then
(
sayd
hee
)
that
this
Religion
is
nothing
but
painting
and
imagination
;
For
witnesse
of
the
wrath
of
God
against
Idolaters
,
one
may
read
the
memorable
punishment
of
the
Children
of
Israel
,
who
with
their
heart
did
worshippe
the
true
God
,
though
it
were
under
the
similitude
of
a
Kalfe
,
Exod
.
32.4
,
5
when
't
is
sayd
,
to
morrow
is
a
solemne
Feast
unto
the
Lord
,
&c.
Behould
those
Gods
that
brough
you
out
of
the
Land
of
Egypte
.
In
the
Romish
Religion
,
they
paynt
God
the
Father
in
their
Churches
,
in
the
streets
,
they
hang
his
image
for
a
signe
at
the
Tavernes
,
with
the
image
of
the
Sonne
,
and
the
H.
Ghost
;
And
under
it
is
written
,
in
the
Trinity
;
and
the
name
of
the
Master
of
that
place
is
called
by
his
neighbours
,
the
Master
of
the
Trinity
,
as
they
call
one
,
the
Master
of
the
Goulden
Lion
,
or
the
like
.
To
paint
the
Deity
,
and
to
make
it
resemble
a
Creature
,
is
not
that
on
a
purposed
will
to
sinne
against
that
which
Moses
tould
the
people
of
Israell
,
when
he
appeared
before
the
Lord
in
the
Mount
Horeb
?
The
Lord
spake
vnto
you
out
of
the
middest
of
the
fire
:
Deut
.
4
,
12
15
,
16.
yee
heard
the
voice
of
the
words
,
but
saw
no
similitude
,
onely
a
voice
;
And
a
little
furder
:
Take
yee
therefore
good
heede
vnto
your selves
,
(
for
yee
saw
no
manner
of
similitude
on
that
day
that
the
Lord
spake
vnto
you
in
Horeb
,
out
of
the
middest
of
the
fire
,
)
least
yee
corrupt
your selves
,
and
make
you
a
graven
image
,
the
similitude
of
any
figure
,
the
likenesse
of
male
or
female
,
&c.
And
our
Saviour
Christ
,
confirming
this
Doctrine
,
addeth
:
Ioh
.
1
,
1●
No
man
then
hath
seene
God
.
Therefore
I
hould
the
Romish
Religion
for
Idolatrous
,
for
image
and
idoll
differ
not
but
in
the
language
,
the
one
being
Greeke
,
and
the
other
Latin
,
in
which
[‖](A21332-e11960-b)
‖
Quae
sequitur
Epicurus
tota
sunt
Democriti
tomi
imagines
quae
idola
nominant
.
Cicero
expounds
the
word
Idolum
by
Image
,
and
to
eschew
all
ambiguity
in
words
,
God
added
the
word
of
similitude
or
likenesse
,
and
afterward
,
what
agreement
hath
the
Temple
of
God
with
Idols
?
So
that
I
follow
the
instruction
of
S.
Iohn
:
2
Cor
.
6
,
16
2
Ioh
.
5
,
21
Little
Children
keepe
your selves
from
idols
.
The
Romish
Religion
deprives
our
Saviour
Christ
of
a
part
of
his
glory
,
for
to
honour
the
Creatures
with
all
,
joyning
companions
with
him
,
in
the
busines
of
intercession
,
as
Angells
,
men
,
women
,
trees
,
Iron
,
Cloathes
:
Their
manuals
of
Devotion
and
Prayer-bookes
are
full
of
Hymnes
,
made
to
Saints
.
They
say
unto
the
wood
of
the
Crosse
,
(
severally
considered
from
the
person
of
Christ
)
[‖](A21332-e12030-b)
‖
In
the
Hymne
,
vixilla
Regis
prodeunt
.
Offi
.
Beat
.
Mar.
Venet
.
1601.
Increase
righteousnesse
unto
the
good
;
and
give
grace
vnto
the
sinnefull
.
In
the
prayer
they
putt
up
unto
Christ
they
say
:
Lord
graunt
vnto
us
that
those
,
which
come
to
adore
thy
holy
Crosse
,
may
be
delivered
from
the
bonds
of
their
sinnes
.
They
attribute
unto
the
thornes
of
the
Crowne
of
Christ
,
Offic
.
B.
virg
.
Mar.
Fol.
265.
quel
le
Spine
curdeli
scacundal
cuor
mio
ogni
superbia
.
Sanctissima
Dei
nappa
,
sancta
sudarij
,
ora
pro
nobis
.
power
to
convert
the
heart
,
to
purge
it
from
pride
,
and
to
deliver
sinners
,
in
the
day
of
judgement
,
from
the
confusion
they
deserve
by
their
sinnes
.
What
could
they
say
more
unto
the
holy
Virgin
?
yea
,
what
could
they
hope
more
of
Christ
?
So
also
they
worship
the
Napkin
that
served
Christ
at
the
institution
of
the
Lords
Supper
,
saying
:
Most
holy
Napkin
of
God
praye
for
us
;
yea
the
Monkes
of
Fons
have
some
Reliques
of
it
:
They
of
Cahors
doe
pray
unto
the
holy
Kercher
,
yea
pray
to
the
Lord
by
the
vertue
of
the
same
Kercher
.
Such
devotion
towards
the
Creatures
,
makes
me
marvaill
,
that
the
Romish
Religion
hath
not
made
other
Articles
of
Fayth
then
did
the
Apostles
,
as
they
have
made
the
commandements
of
the
Church
equal
,
with
the
commandements
of
God
;
For
since
they
call
upon
the
Creatures
,
yea
some
of
them
unanimated
things
,
it
is
a
signe
that
they
beleeve
,
and
put
their
trust
in
them
,
they
should
say
then
:
I
beleeve
in
the
Crosse
,
I
beleeve
in
the
Nayls
,
I
beleeve
in
the
Thorns
,
I
beleeve
in
the
wood
and
stone
,
I
beleeve
in
our
Lady
,
and
so
make
a
new
Creed
;
If
then
they
doe
not
beleeve
on
them
,
how
shall
they
call
upon
them
without
Fayth
.
Ro
,
10
,
14
For
(
sayth
Paul
)
how
shall
they
call
on
him
on
whome
they
have
not
beleeved
?
Concerning
the
tittles
,
they
attributed
to
the
Lady
Mary
,
they
are
blasphemous
against
God
,
for
that
which
belongs
unto
him
alone
,
they
ascribe
unto
the
virgin
Mary
,
in
the
Songs
,
made
to
her
praise
;
They
make
her
everlasting
,
before
all
ages
,
that
Kings
raigne
by
her
,
and
give
all
the
glory
unto
her
,
which
appertaineth
onely
unto
the
Father
,
Sonne
,
and
H.
Ghost
,
stileing
her
the
mother
of
mercy
,
takeing
away
of
sinnes
,
sanctifying
the
hearts
.
And
unto
her
honour
(
though
to
the
great
dishonour
of
God
)
they
have
alltogether
perverted
all
the
150
Psalmes
of
David
;
in
which
they
have
every
where
changed
the
name
of
Lord
into
Lady
,
as
in
the
110
Psalm
,
which
the
Lord
applyes
to
himselfe
:
Mat
.
22
,
44
The
Lord
spoke
vnto
my
Lord
sit
thou
at
my
right
hand
,
&c.
they
have
put
into
the
new
Psalm-booke
:
The
Lord
sayd
unto
my
Lady
(
that
is
unto
the
Virgin
Mary
)
sit
thou
at
my
right
hand
,
&c.
If
she
be
then
at
the
right
hand
of
God
,
she
is
in
so
great
a
degree
of
glory
,
as
Christ
himself
:
For
he
is
no
where
else
set
but
at
the
right
hand
of
God
,
as
sayth
the
Creed
:
He
sits
at
the
right
hand
of
God
;
and
Psalm
57.
in
place
of
God
,
they
have
put
:
Lady
have
pitty
on
me
!
O
Lady
!
have
pitty
on
me
,
for
my
soule
hopes
in
thee
;
and
so
the
whole
Psalmes
through
:
She
is
to
them
the
Queene
of
Heaven
,
the
Gate
of
Paradise
,
the
Fountain
of
life
,
mercy
,
grace
,
salvation
to
all
those
that
hope
in
her
;
titles
onely
,
fitting
the
sole
Redeemer
of
the
world
.
They
bestow
no
lesse
honour
upon
the
Saints
,
canonized
by
them
,
unto
whome
they
distribute
(
as
seemeth
)
good
unto
them
,
either
greater
or
smaller
charges
:
S.
Nicolas
is
President
of
the
Navigation
,
S.
George
of
the
Fruits
of
the
Earth
,
S.
Rocus
of
the
Pest
,
S.
Fremin
of
the
Gout
.
S.
Main
of
the
Scabs
,
S.
Eloy
of
the
Horses
,
S.
Antony
of
the
Hogges
;
There
is
nothing
that
hath
not
his
protectour
,
even
unto
the
pulletts
,
which
have
S.
Leodigar
,
to
defend
them
from
the
pip
,
and
so
of
all
the
rest
.
And
by
such
coards
of
Superstitious
Idolatry
,
they
binde
men
to
the
invocation
of
the
Creature
,
and
turne
them
away
from
the
worship
of
the
Creatour
.
And
whosoever
would
read
the
bookes
of
those
Spirits
,
that
have
alltogether
erred
from
the
truth
,
studied
for
the
honour
of
their
Saints
;
one
may
find
,
that
they
made
them
fouler
in
their
actions
,
then
the
most
infamous
persons
:
One
may
see
in
the
booke
of
[‖](A21332-e12300-b)
‖
Printed
at
Ments
1612.
Disciplus
,
of
the
Miracles
of
our
Lady
Mary
,
in
the
Dialogue
of
[†](A21332-e12320-b)
†
Printed
at
Antw
.
1605.
Caesarius
,
in
the
second
Tome
of
the
flowr
of
Examples
,
printed
at
Roan
,
Anno
1616
:
that
the
Lady
Mary
,
being
ayded
by
Angells
,
did
favour
unto
severall
whores
,
that
were
her
Devotaries
,
a
happy
deliverance
;
supplying
their
places
in
the
Monastery
,
whilest
they
went
many
yeares
revelling
with
their
Ruffians
;
and
for
to
imitate
her
other
Saints
,
would
be
no
lesse
courteous
.
Is
that
to
honour
the
memory
of
the
Holy
Virgin
?
it
is
rather
by
the
like
hope
of
her
favour
,
to
relaxe
the
bridle
to
all
kinde
of
loosenes
.
It
is
an
horrour
to
see
such
things
taught
in
the
writeings
of
Christians
.
These
Saints
are
become
heads
of
the
Orders
,
every
one
haveing
their
proselites
or
Devotaryes
,
every
one
their
particular
government
,
habit
,
colour
,
different
fashion
,
and
by
that
distinguished
in
the
Romish
Religion
,
like
as
the
Lackeys
by
their
Liveryes
in
the
Court
of
Kings
and
Princes
.
They
give
them
the
tittles
of
Fathers
&
Mothers
,
not
as
unto
such
as
are
instructours
&
Administratours
,
under
the
charge
of
others
,
but
as
unto
such
as
have
engendred
this
Religious
posterity
unto
God
,
against
that
which
our
Saviour
expresly
forbiddeth
,
in
Mat
.
23.
Call
no
man
here
vpon
Earth
your
Father
.
The
one
hath
S.
Francis
for
their
Father
,
the
other
S.
Dominicus
;
others
such
as
came
afterwardes
,
as
S.
Ignatius
,
lately
canonized
by
the
importunity
of
the
Iesuites
.
And
the
Souveraine
Father
of
all
these
Fathers
is
the
Pope
;
For
he
it
is
that
blessed
them
first
,
and
afterward
canonizeth
them
,
that
is
,
bringeth
them
into
the
ranck
and
catalogue
of
the
Saints
.
Therefore
he
by
prerogative
,
beares
the
name
of
Father
,
with
that
adjective
of
Holy
,
yea
in
the
abstract
it selfe
his
Holines
,
as
they
speake
of
God
,
his
Deity
,
or
his
Bounty
:
For
when
one
speaketh
unto
the
Pope
,
he
sayth
:
Holy
Father
,
a
tittle
which
our
Saviour
Christ
gave
unto
his
Father
,
Ioh
.
17
,
11
saying
:
Holy
Father
,
keepe
them
in
thy
name
.
But
the
Pope
suffers
himselfe
to
be
called
in
the
Superlative
degree
,
In
the
Glosse
Clementine
,
&c.
most
Holy
Father
;
and
why
not
,
since
he
suffers
himselfe
to
be
called
God
,
yea
our
Lord
God
?
He
vaunteth
himselfe
to
have
all
power
in
Heaven
&
in
Earth
,
lib
.
1.
of
the
holy
Ceremonies
,
chap.
6.
He
gloryeth
that
by
the
abundance
of
his
power
he
can
dispense
with
the
Lawes
,
yea
that
he
is
above
the
Lawes
;
he
will
have
us
to
receave
the
holy
Scripture
,
because
the
Pope
hath
pronounced
his
sentence
of
them
.
He
names
himselfe
the
Bridegrom
of
the
Church
,
the
Lion
of
Iudah
,
the
Roote
of
David
,
the
Saviour
of
Sion
;
Titles
belonging
onely
to
Christ
.
Bellarmine
sayth
:
that
the
Church
is
the
spouse
of
the
Pope
,
yea
(
Christo
secluso
)
without
consideration
of
Christ
:
He
vaunts
himself
to
have
all
the
power
of
Lawes
within
his
owne
bosome
.
In
the
Canon
,
Si
Papa
,
in
the
40
distinction
,
he
exempts
himselfe
from
the
judgements
of
men
,
whatsoever
he
doe
.
These
are
the
proper
words
of
the
Canon
:
If
the
Pope
be
found
negligent
of
his
,
and
his
Bret●rens
salvation
,
unproffitable
and
slow
in
his
worke
,
and
concealing
the
good
,
(
which
is
most
hurtfull
to
himself
and
others
)
in
the
meane
while
he
leads
whole
bands
of
innumerable
people
with
him
to
the
first
[*](A21332-e12590-b)
*
1.
E.
the
Devill
.
Slave
of
Hell
,
for
to
be
beaten
eternally
of
him
,
with
severall
blowes
;
No
man
may
presume
to
reprehend
his
faults
;
because
he
that
must
judge
all
men
,
ought
not
to
be
judged
of
any
person
,
except
he
be
found
to
erre
from
the
Fayth
.
By
this
last
close
it
appeares
,
that
at
that
time
,
they
thought
the
Pope
might
be
an
Heretick
,
and
now
they
thinke
,
he
cannot
erre
;
behould
a
manifest
contradiction
:
A
great
number
of
other
observations
upon
this
subject
,
doe
offer
themselves
,
both
in
the
Canons
and
in
the
writeings
of
the
new
Doctors
of
the
Romish
church
;
whence
may
be
easily
inferred
,
that
he
,
which
is
so
eminent
in
pride
,
ought
not
to
take
it
in
ill
part
,
if
they
tell
him
,
that
one
may
justly
presume
,
that
it
is
of
him
,
that
the
Apostle
speaketh
,
2
Thess.
chap.
2.
seeing
he
carryeth
himselfe
,
as
if
he
were
God
,
in
takeing
upon
him
the
title
of
God
,
and
attributeth
unto
himself
such
a
power
,
for
he
vaunteth
himselfe
to
have
all
power
in
Heaven
or
Earth
.
In
the
first
booke
of
the
Holy
Ceremonies
,
Sect
.
7.
Chapt
.
6.
witnesse
,
Innocent
the
third
,
in
the
Bulle
,
which
is
in
the
third
Tome
of
the
Counsells
,
who
graunteth
increase
of
honour
,
and
a
degree
in
Heaven
above
others
,
unto
those
who
shall
goe
beyond
sea
to
warre
:
And
seeing
himselfe
crowned
with
a
triple-crowne
,
which
they
call
,
the
Kingdome
,
he
receaveth
with
contentment
,
as
by
enjoying
of
his
Souveraine
power
,
this
salution
:
Know
that
you
are
the
Father
of
Princes
,
and
of
Kings
,
the
Governour
of
the
World
,
and
the
Liftenant
of
Christ
here
vpon
Earth
.
And
what
would
Boniface
the
8.
witnesse
lesse
of
himselfe
?
(
by
report
of
Charles
of
Moulin
,
Doctor
in
Law
,
Counseller
of
France
and
Germany
fol.
595.
)
the
sayd
Boniface
,
to
declare
himselfe
to
be
Lord
and
Soveraigne
over
all
men
,
in
all
things
,
whether
Spirituall
or
Temporall
,
on
the
day
of
Iubile
,
Anno
1300.
)
of
which
he
was
the
first
institutor
,
and
commanded
to
be
celebrated
every
[‡](A21332-e12650-b)
‡
Afterward
Clement
.
6.
did
reduct
it
to
50
yeare
,
and
afterward
Sixtus
4.
to
25
year
,
which
was
An.
1475.
hundred
yeare
)
did
shew
himselfe
unto
a
great
confluxe
of
people
,
upon
a
stage
,
cloathed
in
the
habit
of
a
Pope
,
like
to
a
Pagan
Priest
,
haveing
three
Crownes
on
his
head
,
and
next
day
in
a
worldly
habit
of
an
Emperour
,
crowned
and
armed
,
haveing
a
naked
sword
in
one
hand
,
and
the
Globe
of
the
World
in
the
other
hand
,
speaking
aloud
these
words
:
Behould
2
swords
,
thou
seest
S.
Peter
,
thy
Successour
,
and
thou
Christ
,
behouldest
thy
Vicar
.
And
to
shut
the
mouth
of
those
,
which
draw
into
question
the
right
of
Soverainty
to
the
temporall
things
,
which
he
attributeth
unto
himselfe
,
as
well
as
unto
the
spirituall
;
within
two
yeares
after
he
made
an
Edict
,
which
he
published
for
an
Article
of
Fayth
,
and
necessary
to
salvation
,
upon
penalty
of
eternall
damnation
;
Such
proceedings
savour
not
the
sweet
smell
of
Christ
,
who
liveing
in
the
world
,
sayd
to
his
auditors
:
learne
of
me
,
Mat
.
11
,
29
to
be
meek
&
lowly
of
heart
.
Neither
did
they
agree
with
the
humble
title
of
the
sayd
Pope
,
which
he
used
in
the
writeing
of
a
letter
to
Phillip
the
Fayre
,
King
of
France
;
qualifying
himselfe
with
the
title
of
Bishop
,
and
Servant
of
the
Servants
of
God
.
The
same
pompe
and
magnificence
in
that
Soveraine
power
,
(
in
the
fruition
whereof
the
Successours
of
the
said
Boniface
have
maintained
themselves
)
is
seen
enough
,
that
though
they
write
themselves
,
the
Servants
of
Servants
of
Iesus
Christ
,
yet
in
effect
they
pretend
to
be
the
Lord
of
Lords
of
those
that
be
the
Servants
of
Christ
,
and
manifest
it
plainly
to
the
Emperour
,
Kings
,
and
Princes
,
present
at
his
inauguration
,
causing
them
as
Lackeys
to
hould
the
stirrop
,
when
they
mount
a
horseback
,
makeing
them
to
take
the
bridle
of
the
horse
,
to
lead
him
apart
on
his
way
,
in
token
of
submission
.
And
if
he
cause
himselfe
to
be
carryed
in
a
chayr
,
foure
of
the
most
qualified
,
whether
Emperour
or
Kings
,
take
him
upon
their
shoulders
,
assisted
by
foure
strong
servants
,
for
to
helpe
them
,
to
beare
the
heavines
of
the
lead
.
And
whilest
the
Pope
dines
,
being
set
alone
at
table
,
the
Bishops
and
Cardinalls
on
two
other
tables
,
each
according
to
their
dignity
:
the
mightiest
,
and
most
noble
amongst
the
temporall
Lords
,
though
they
were
Kings
themselves
,
serve
in
their
owne
person
to
the
Pope
.
When
an
Emperour
must
be
Crowned
,
and
he
come
to
Rome
,
to
receave
the
Romish
Crowne
,
comeing
neare
the
place
,
the
Pope
is
set
upon
a
stage
,
compassed
about
with
Cardinalls
,
the
Emperour
lighting
downe
,
as
soone
as
he
perceives
his
Holinesse
,
boweth
his
knee
to
the
ground
,
bare-headed
,
shewes
him
great
reverence
;
and
approaching
nearer
to
his
Throne
,
bowes
againe
his
knee
to
the
ground
;
at
last
comeing
to
the
feet
of
the
Pope
,
he
kisseth
them
for
devotion
,
in
honour
of
the
Saviour
.
All
these
things
are
evident
signes
,
that
he
lifteth
himself
above
the
Soveraine
powers
of
the
Earth
.
And
if
his
pride
had
beene
limited
in
putting
his
foot
upon
the
neck
of
the
Emperours
,
as
did
most
arrogantly
Pope
Alexander
the
third
,
unto
Emperour
Frederic
Barberousse
,
in
the
entry
of
the
gate
of
the
Temple
of
S.
Mark
,
at
Venice
,
speaking
these
words
,
Psal
.
91
,
13
as
if
they
were
written
on
his
behalfe
:
Thou
shalt
tread
upon
the
Lion
and
Adder
,
and
the
yong
Lion
,
&
the
Draggon
,
thou
shalt
trample
under
foot
;
one
might
impute
this
action
for
a
humane
argument
:
But
to
lift
himself
above
him
whome
he
worshippeth
and
acknowledgeth
for
his
Creatour
,
it
is
to
make
himself
a
fellow
sinner
to
those
,
of
whome
Iude
speaketh
,
Iud.
8.5
.
which
despise
Dominion
,
and
speake
evill
of
dignityes
,
and
followers
of
the
Angells
,
which
kept
not
their
first
estate
,
but
left
their
owne
habitation
:
For
this
is
donne
at
Roome
,
at
cleare
noone-day
,
in
sight
of
more
then
10000
witnesses
,
who
from
all
corners
of
Italy
flocke
thither
,
to
see
that
Feast
,
and
to
receave
there
the
blessing
of
the
new
Successour
of
S.
Peter
,
the
Vicar
of
our
Lord
Iesus
Christ
.
When
he
marcheth
thus
,
accompanied
and
led
by
Cardinals
,
which
are
Princes
of
that
Court
,
served
by
Emperour
,
and
Kings
,
carried
upon
their
shoulders
,
in
token
of
their
Religious
piety
:
His
consecrated
Hoste
,
(
which
he
sayth
he
beleeves
to
be
his
God
,
his
Creatour
,
and
his
Redeemer
)
is
sent
before
,
as
it
were
to
prepare
him
the
way
,
very
plainely
accompanied
;
For
they
that
goe
before
it
,
are
the
porters
of
the
Cardinalls
,
here
and
there
amongst
the
people
;
after
them
follow
in
order
the
Barbour
and
Taylour
of
the
Pope
,
with
their
budgetts
,
the
Family
of
the
Pope
,
and
the
common
Gentry
,
the
Nevewes
and
Cosins
of
my
Lords
the
Cardinalls
,
the
footbench
of
the
Pope
,
carried
upon
a
white
horse
,
lead
by
one
of
the
horselers
,
afterward
a
few
runners
with
Standards
of
several
colours
;
after
them
the
Chamberlins
with
the
noblemen
of
better
fashion
then
the
former
,
after
them
two
Pursuivants
,
with
their
staves
in
their
hands
,
afterward
a
troupe
of
servants
of
the
Pope
,
carrying
lighten
torches
in
their
hands
before
the
Sacrament
,
two
houshould
Chapplaines
,
with
two
silver
Lanterns
,
on
horseback
,
and
afterward
commeth
the
Sacrament
upon
a
white
horse
,
haveing
a
silver
bell
about
his
neck
,
lead
by
the
servant
of
the
Chaplaine
;
afterward
commeth
the
Chapplaine
himselfe
on
horseback
;
after
him
follow
the
Singers
,
the
Clerkes
,
and
Auditors
of
the
Chamber
,
there
is
the
whole
traine
of
the
Sacrament
.
But
in
the
traine
of
the
Pope
are
the
Prelates
,
Abbots
,
Bishops
,
Archbishops
,
Patriarchs
,
Cardinalls
,
in
the
traine
two
Deacons
,
assisteing
the
Pope
,
and
finally
the
Pope
himself
,
on
a
white
horse
,
embrodered
and
costly
adorned
,
under
a
Canopie
,
borne
up
by
eight
great
Lords
and
Ambassadours
;
and
compare
the
train
of
the
one
with
the
traine
of
the
other
,
and
the
applaudeing
which
is
done
to
the
Pope
,
with
small
attendance
&
state
they
worship
their
God
with
;
doubtlesse
one
may
judge
,
that
the
Pope
is
the
Master
,
and
God
his
Servant
.
The
short
rehearsall
hereof
is
true
;
and
whosoever
please
to
read
it
,
I
can
open
unto
him
the
booke
of
the
Romish
Pontificalls
,
printed
at
Venice
,
Anno
1582.
dedicated
unto
Pope
Gregory
the
thirteenth
of
that
name
.
Adde
unto
the
former
thinges
that
divine
power
which
the
Pope
attributes
unto
himselfe
,
and
which
flowes
by
his
influence
(
as
from
a
spring
)
from
him
upon
all
Priests
of
the
Romish
Religion
,
to
be
able
to
change
the
nature
of
things
,
to
deprive
them
of
their
substance
,
and
to
substitute
others
in
their
place
;
The
accidents
of
those
things
that
perish
,
yet
remaining
,
to
cover
their
other
corporall
substance
with
,
which
shall
have
two
accidents
,
in
colour
,
taste
,
and
form
,
of
which
the
senses
can
have
no
knowledge
,
either
workeing
,
or
else
pretending
to
worke
those
things
,
which
God
never
made
,
and
unto
which
nothing
is
found
like
,
amongst
all
the
miraculous
workes
,
of
which
the
holy
Scripture
makes
mention
,
either
in
the
Ould
or
New
Testament
:
a
power
unheard
of
,
whence
the
new
and
unknowne
worke
is
called
Transubstantiation
,
and
to
perswade
the
poore
ignorant
people
thereunto
,
they
take
away
the
use
of
their
eyes
,
tasteing
,
tongue
,
and
hands
,
and
deprive
them
of
the
liberty
,
to
discerne
and
judge
of
things
,
according
to
their
naturall
propertyes
,
what
they
are
,
and
to
commaund
that
they
should
beleeve
,
that
that
which
was
black
was
white
;
and
that
they
must
follow
him
that
goes
before
,
though
it
were
otherwise
against
the
judgement
of
their
owne
eyes
.
This
is
one
of
the
rules
,
the
thirteenth
in
order
of
those
,
that
establish
the
Iesuites
,
to
cleave
to
the
opinion
of
the
Romish
Church
,
in
these
words
:
Finally
,
that
we
may
keepe
the
conformity
,
Exerc
.
spiritual
.
societat
.
Ies
.
authore
Ignatio
de
Loyola
Viennae
Aust
.
An.
1563.
fol.
139.
b
.
and
agreement
of
judgements
,
with
the
Catholick
Church
,
if
she
conclude
any
thing
to
be
black
,
that
we
see
is
white
,
we
must
graunt
with
her
,
that
it
is
black
;
To
attribute
unto
her selfe
such
power
,
is
not
that
to
equalise
her
with
God
?
and
in
considetion
hereof
,
to
lift
her self
up
above
Angells
,
Thrones
,
Dominions
yea
above
the
Virgin
Mary
,
and
which
is
most
horrible
above
Iesus
Christ
our
Creatour
,
and
to
dare
publish
this
in
bookes
,
is
not
this
enough
,
to
conclude
that
the
Religion
,
doeing
these
things
,
was
decyffered
of
S.
Iohn
in
his
Revelation
?
by
that
woman
set
upon
a
scarlet
coloured
beast
,
full
of
names
of
blasphemy
,
Rev.
17
,
3.
and
13
,
6.
and
the
beast
that
opened
his
mouth
in
blasphemy
against
God
,
to
blaspheme
his
Name
,
and
his
Tabernacle
,
and
them
that
dwelt
in
Heaven
.
Now
,
the
Pope
,
in
quality
of
a
Priest
,
and
all
other
Priests
doeth
thus
,
consenting
unto
bookes
,
made
by
men
of
their
order
,
wherein
all
these
blasphemyes
are
found
,
and
to
point
this
out
,
as
it
were
with
fingers
,
that
they
may
not
thinke
,
we
onely
discourse
of
generallityes
,
or
certaine
heare-sayes
,
or
unwritten
words
,
read
one
of
the
most
famous
commentatours
,
upon
the
Canon
of
the
Masse
,
namely
Gabriel
Biel
,
a
German
of
Nation
,
who
lived
,
and
was
much
esteemed
of
Pope
Alexander
the
sixth
,
Anno
1494.
his
booke
afterward
reviewed
and
corrected
,
was
printed
at
Lions
Anno
1527.
one
shall
finde
there
,
lesson
4.
fol.
5.
and
6.
many
,
and
severall
reasons
,
to
raise
the
dignity
of
the
Priests
,
above
all
Creatures
in
Heaven
and
in
Earth
,
amongst
the
rest
,
that
by
the
words
of
the
Priest
,
the
Heavens
are
opened
,
passe
through
the
throng
of
Angells
,
comeing
to
the
Queene
of
Heavens
,
and
Lady
of
the
world
,
though
she
exceed
all
other
Creatures
in
abundance
of
grace
,
yet
gives
place
to
those
which
have
the
holy
Government
of
the
Church
,
or
the
administration
of
the
mystery
committed
vnto
them
.
And
further
:
Hearken
therefore
ye
Priests
,
tasters
to
the
true
Salomon
,
and
Chamberlains
of
Christ
.
You
may
also
read
an
ould
booke
,
called
Lavacrim
conscientiae
,
printed
at
Paris
by
Denis
Roce
,
you
finde
there
,
that
the
author
,
Lavacr
.
conscientiae
cap
.
5.
speakeing
of
the
dignity
of
Priests
,
sets
thē
above
Kings
&
Angels
,
at
last
above
the
virgin
Mary
,
in
these
words
:
He
is
more
excellent
then
the
most
worthy
Virgin
,
in
that
he
creates
the
body
of
Christ
,
yea
he
prevaileth
more
on
Earth
,
then
the
most
powerfull
Angell
of
Heaven
,
yea
then
the
Virgin
Mary
her selfe
,
for
vnto
thee
,
O
Priest
,
thy
Lord
and
thy
God
becometh
obedient
,
for
to
be
present
at
the
time
of
consecration
.
And
speakeing
of
the
Priests
they
bring
in
Christ
,
speakeing
these
words
to
them
:
I
have
given
you
more
power
,
then
vnto
all
the
Angells
and
Saints
of
Paradise
,
yea
vnto
my
beloved
Mother
,
to
witt
,
in
the
consecration
of
the
Eucharist
,
wherein
I
am
allwayes
obedient
unto
you
,
as
well
vnto
the
wickedest
,
&
most
roguish
Priest
,
as
unto
the
holiest
Sainct
,
and
you
have
I
exalted
above
all
Creatures
;
Besides
,
the
Priest
is
worthier
then
a
King
,
holier
then
an
Angell
,
and
a
Creatour
of
his
Creatour
And
in
another
booke
of
the
said
age
,
called
Stella
Clericorum
,
the
Priest
is
honoured
with
such
dignityes
,
that
he
is
called
,
the
Creatour
of
his
Creator
,
and
of
all
Creatures
;
Besides
,
God
hath
preferred
him
above
Angells
,
Thrones
,
and
Dominions
;
Yet
further
,
he
that
created
me
without
my self
,
is
now
created
himselfe
by
my
meanes
.
All
these
bookes
,
without
addition
or
exaggeration
,
have
these
same
aforesayd
words
in
their
writings
;
Could
one
adde
to
such
blasphemies
?
Is
it
not
good
reason
one
should
abhorre
,
and
avoid
such
Religion
?
and
renounce
the
head
thereof
?
who
exalteth
himself
above
all
power
,
either
temporall
or
spirituall
,
above
that
which
he
confesseth
to
be
God
,
and
yet
receaveth
the
title
of
God
.
As
concerning
the
articles
of
Fayth
,
of
which
(
with
us
)
he
&
his
make
profession
,
the
Doctrine
of
the
Romish
Religion
destroys
many
fundamentall
points
thereof
:
The
Articles
of
Fayth
(
agreeing
with
the
H.
Scriptures
)
teach
us
,
that
Iesus
Christ
is
the
Sonne
of
David
,
accordeing
to
the
Flesh
,
which
he
tooke
upon
him
,
in
the
wombe
of
the
holy
Virgin
:
the
body
which
the
Priest
ears
,
at
the
celebration
of
the
Masse
,
is
not
of
the
seed
of
David
,
but
of
the
seed
of
corn
,
cam
not
forth
out
of
the
Matrix
of
the
Virgin
,
neither
was
it
there
nourished
the
space
of
nine
monthes
,
but
was
formed
by
the
will
of
the
Priest
,
(
such
a
conception
was
not
by
the
Holy
Ghost
,
but
by
the
intention
of
the
Priest
,
provided
that
he
had
an
intention
,
)
but
was
brought
forth
from
two
hot
Irons
,
where
it
was
formed
,
(
such
a
birth
was
not
of
the
virgin
,
)
its
roundnesse
,
whitenesse
,
flatnesse
,
taste
,
weight
,
are
not
accidents
to
an
humane
body
,
as
Christ
had
,
liveing
in
the
world
,
and
dying
for
us
,
neither
the
inconveniences
such
an
Hosty
is
subject
unto
,
as
to
be
eaten
of
Wormes
,
Patrets
,
or
Ratts
,
to
rotte
,
to
be
swallowed
into
the
stommack
,
and
from
thence
to
be
cast
out
otherwhere
,
to
be
broken
,
and
to
be
cast
up
againe
by
the
Priest
,
are
no
propertyes
to
a
body
,
glorifyed
,
as
that
is
of
our
Lord
Iesus
Christ
,
after
his
resurrection
:
to
be
in
a
place
,
without
takeing
up
of
any
space
,
to
be
in
ten
thousand
mouths
of
communicants
,
which
at
the
same
houre
keep
their
Easter
in
a
great
towne
,
and
to
become
as
it
were
infinit
throughout
whole
Christendome
,
stands
not
with
the
nature
of
a
body
;
for
infinitenesse
is
onely
proper
to
the
Deity
,
and
thus
attributeing
unto
the
glorifyed
body
of
our
Lord
an
infinitenesse
,
they
make
a
new
Divinity
;
and
generally
beleeving
this
,
they
contradict
an
Article
of
the
Creed
that
sayth
:
He
is
set
at
the
right
hand
of
God
the
Father
Almighty
;
as
also
opposite
unto
that
which
the
Angells
did
speake
unto
the
Apostles
,
after
the
ascension
of
our
Lord
,
Act.
1
,
11.
that
he
shall
come
so
as
they
saw
him
goeing
to
Heaven
.
But
they
saw
him
ascend
corporally
;
let
them
now
bring
us
witnesses
,
without
gainsaying
,
which
saw
him
descend
corporally
:
it
contradicts
also
that
which
the
Apostle
sayeth
,
speaking
of
our
Lord
Iesus
,
being
raised
againe
.
Wherefore
henceforth
know
we
no
man
after
the
flesh
,
2
Cor
.
5
,
16
yea
though
we
have
knowne
Christ
after
the
fllesh
,
yet
now
henceforth
know
we
him
no
more
.
If
the
Apostle
had
beleeved
the
presence
of
Christ
,
bodily
to
be
upon
the
Earth
,
he
would
not
have
sayd
:
we
know
him
no
more
after
the
flesh
;
and
Christ
would
not
have
said
:
Mat
.
26
,
11
Me
yee
shall
not
have
allwayes
with
you
,
if
at
the
commaund
of
the
Priest
he
were
allwayes
present
at
the
Host
.
He
that
would
dive
deeper
into
this
matter
,
might
bring
to
light
so
many
absurdityes
,
that
those
which
teach
this
doctrine
,
should
be
convinced
within
themselves
,
that
like
poore
blind
men
,
they
have
followed
without
knowledge
those
which
caused
them
to
erre
from
the
truth
,
contained
in
the
said
Articles
of
Fayth
.
As
for
the
Sacraments
of
the
Baptisme
and
the
Lords
Supper
,
(
without
examining
the
number
,
they
adde
unto
them
)
they
are
in
the
Romish
Church
so
corrupted
,
and
maimed
,
in
their
administration
,
that
he
which
should
compare
them
with
the
practise
of
the
Apostle
,
and
of
the
Primitive
Church
,
should
finde
such
difference
,
as
betweene
a
true
childe
,
and
a
counterfeyted
,
betweene
a
healthfull
body
,
and
a
diseased
.
Vnto
the
singlenesse
of
Baptisme
,
which
is
administred
in
single
water
,
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
;
how
many
noveltyes
have
they
added
unto
it
,
of
which
they
can
shew
no
word
nor
example
,
Salus
mentis
&
corporis
Ad
ejiciendos
Daemones
,
morbosque
pellendos
.
much
lesse
any
commaund
in
the
word
of
God
,
nor
in
the
purer
ancient
times
:
To
witt
,
the
conjuring
of
the
water
,
salt
and
oyle
;
Of
the
salt
,
to
be
to
all
those
which
vse
it
,
a
saveing
of
soule
and
body
;
Of
the
water
,
to
cast
out
Devills
,
and
take
away
sicknesses
:
Wherefore
put
they
salt
into
the
mouth
of
the
infant
presented
to
the
Baptisme
?
Salutare
sacramentum
ad
fugandum
inimicum
.
To
what
end
say
they
these
words
to
it
:
receave
the
salt
of
wisdom
?
wherefore
call
they
it
a
saving
Sacrament
,
to
drive
away
the
Devill
?
Will
they
adde
the
salt
unto
it
as
the
eight
Sacrament
?
where
shall
they
finde
that
God
hath
commanded
it
to
be
consecrated
by
his
Servants
,
for
the
faithfull
people
?
Populo
venienti
ad
Credulitatem
per
servos
suos
consecrari
praecepit
.
who
tould
them
that
the
Devill
is
in
the
body
of
the
infant
newly
borne
?
To
commaund
five
times
with
a
conjuration
that
evill
Spirit
to
goe
out
;
which
might
give
occasion
to
any
one
,
for
to
aske
whether
the
Devill
was
within
the
body
of
the
infant
,
whilest
the
mother
was
with
child
of
it
,
or
whether
he
entred
after
it
was
borne
;
whence
should
follow
,
either
that
the
mother
with
the
child
had
the
devill
within
her
,
or
that
the
condition
of
the
infant
dying
in
the
mothers
belly
,
is
more
happy
thē
its
birth
,
seeing
the
devill
makes
his
dwelling-place
in
that
litle
body
after
it
is
borne
;
as
if
God
gave
the
Children
of
Christians
,
as
soon
as
they
were
borne
,
to
the
devil
for
a
pray
;
If
they
denye
the
one
or
the
other
,
to
what
end
doe
they
commaund
in
the
name
of
God
the
devill
to
com
out
of
a
body
,
into
which
he
entred
not
?
This
is
then
to
take
the
name
of
God
in
vaine
,
in
so
many
exorcismes
and
adjurations
,
as
they
make
with
so
many
signes
of
the
Crosse
reiterated
.
Who
gave
the
Priest
charge
to
putt
his
spittle
in
the
eares
and
nose
of
the
infant
,
In
odorem
suavitatis
.
Such
spitle
may
be
justly
suspected
to
be
dangerous
for
the
infant
,
if
the
Priest
be
not
an
honest
man
.
for
a
smell
of
a
good
savour
?
Who
commaunded
him
to
put
the
oyle
upon
the
breast
,
&
betweene
the
shoulders
of
the
infant
?
We
read
not
that
God
commaunded
those
things
in
the
circumcision
,
nor
Christ
in
Baptisme
,
of
which
the
Element
,
being
water
is
unto
us
,
by
the
washing
of
our
bodyes
;
an
externall
signe
of
the
cleansing
of
our
persons
,
by
the
blood
of
our
Lord
Iesus
Christ
:
and
notwithstanding
they
in
the
Romish
Church
attribute
such
vertue
,
unto
the
outward
administration
of
the
water
,
and
to
the
intention
of
him
that
administreth
,
that
they
make
the
efficacy
of
the
Baptisme
to
depend
absolutely
upon
it
;
in
so
much
that
any
one
being
Baptized
with
water
,
and
not
knoweing
certainely
,
whether
he
that
Baptized
did
pronounce
the
words
of
the
Baptisme
,
with
an
intention
to
doe
that
which
the
Church
doth
,
cannot
be
certaine
that
he
is
truely
Baptized
;
and
this
outward
administration
of
the
water
in
Baptisme
,
being
judged
by
them
necessary
to
salvation
:
that
made
them
set
downe
these
questions
in
their
bookes
:
[†](A21332-e13270-b)
†
Manipulus
curatorum
,
made
in
the
yeare
1333
,
printed
at
Paris
,
1476.
dedicated
to
the
Bishop
of
Valence
,
cap
.
2.
de
materia
Baptismi
.
whether
in
want
of
water
one
may
not
vse
vrine
,
Pottage
,
Lee
,
Rosewater
,
snow-water
,
durt
?
whether
one
may
cast
a
childe
into
a
well
,
if
there
were
nothing
to
draw
water
withall
;
&
so
to
Baptize
it
?
whether
&
how
one
ought
to
Baptize
a
childe
,
comeing
forth
in
the
birth
with
the
hand
or
foot
,
and
not
with
the
head
,
when
there
is
daunger
it
would
die
in
the
mothers
wombe
.
The
same
necessity
being
presupposed
,
made
them
resolve
,
[†](A21332-e13290-b)
†
Pupilla
oculi
clericorum
,
made
by
a
Chancellour
of
the
Vniversity
of
Cambridge
,
An.
1385.
Printed
at
Roan
,
1510.
to
give-power
to
Baptize
vnto
women
,
children
,
not
onely
Christians
,
but
also
into
infidels
,
vnbaptized
Hereticks
,
Iewes
,
Pagans
;
any
wicked
howsoever
(
then
also
unto
sorcerers
)
yea
without
excepting
the
Divells
themselves
;
provided
they
doe
it
by
the
commandement
of
God
,
and
according
to
the
order
of
the
Church
.
Strange
things
;
by
their
adjurations
they
make
against
the
Devill
,
they
pretend
to
cast
him
out
of
the
body
of
the
infant
;
and
notwithstanding
they
will
accept
of
a
Baptisme
,
performed
by
the
Devill
,
upon
condition
that
he
hath
had
a
good
intention
:
But
who
shall
be
the
Devills
surety
,
that
he
hath
done
it
according
to
the
order
of
the
Church
,
and
from
a
good
intention
?
I
passe
many
other
things
over
with
silence
,
which
might
be
worth
the
markeing
,
concerning
this
subject
.
As
for
the
Sacrament
of
the
pretious
body
&
blood
of
our
Lord
Iesus
Christ
,
the
Romish
Religion
hath
alltogether
abolished
in
effect
,
and
hath
not
left
any
true
token
of
that
,
which
he
ordained
unto
his
Disciples
;
nor
of
that
,
which
the
Primitive
Church
for
many
hundred
yeares
hath
practised
.
Our
Saviour
by
this
Sacrament
hath
instituted
the
commemoration
of
his
death
;
the
Churches
for
their
consolation
have
celebrated
the
memory
thereof
so
many
ages
;
but
the
Romish
Church
in
stead
of
a
Sacrament
,
hath
brought
in
a
Sacrifice
,
which
they
call
Propitiatorie
,
that
is
,
appeasing
the
wrath
of
God
,
for
the
sinnes
of
the
liveing
and
the
dead
,
that
is
that
which
seemeth
most
strange
unto
me
,
seeing
Iesus
Christ
as
God
;
Therefore
infinite
,
as
the
Sonne
of
man
,
conceaved
of
the
H.
Ghost
,
without
blemish
,
therefore
just
,
holy
,
and
perfect
;
and
lastly
,
as
Mediatour
betweene
God
and
Men
,
participating
of
both
natures
,
joyned
together
in
the
unity
of
his
person
;
and
that
person
haveing
according
to
both
his
natures
,
all
perfection
,
who
by
a
voluntary
yeelding
presented
himself
to
God
for
us
,
to
satisfy
his
Iustice
in
our
name
,
hath
had
no
defects
or
wants
in
his
Kingly
,
Priestly
,
&
Propheticall
office
,
neither
by
consequence
in
his
benefites
of
protection
,
redemption
,
or
instruction
.
To
say
the
contrary
,
is
to
blaspheme
,
&
accuse
him
of
insufficiency
;
If
he
be
then
sufficient
,
he
is
perfect
,
he
hath
left
us
thē
nothing
for
to
perfect
,
to
our
redemption
,
nor
for
the
propitiation
of
our
sinnes
;
For
the
which
no
oblation
more
is
to
be
done
,
seeing
he
hath
obteined
remission
for
them
;
as
witnesseth
the
Apostle
:
Now
where
remission
of
these
is
,
Heb
.
10
,
18
there
is
no
more
offring
for
sinne
;
therefore
no
more
sacrifice
:
whence
I
conclude
to
make
sacrificers
,
for
successours
of
Iesus
Christ
in
that
office
;
that
is
to
ranck
them
amongst
the
offring
Priests
of
the
ould
Testament
,
who
by
death
were
hindred
to
continue
their
charge
:
That
is
then
to
say
,
that
Christ
is
not
eternall
;
which
is
to
belye
the
Scripture
,
which
sayth
,
that
he
is
an
High
Priest
for
ever
,
according
to
the
order
of
Melchisedec
.
And
to
reiterate
the
same
Sacrifice
to
the
same
end
that
Iesus
Christ
did
offer
himselfe
,
is
to
say
plainely
,
that
he
hath
not
satisfyed
God
his
Father
,
and
that
is
to
accuse
his
oblation
to
be
defective
;
which
cannot
be
sayd
without
blasphemy
;
and
if
that
be
defective
,
and
hath
not
been
sufficient
to
satisfie
the
Iustice
of
God
his
Father
,
offered
by
himself
upon
the
Altar
of
his
Crosse
,
by
the
Eternall
spirit
,
Heb
.
9
,
14
who
shall
perswade
us
,
that
an
offering
by
the
hand
of
a
sinnefull
man
could
be
pleasing
unto
God
?
(
but
who
dare
say
,
that
the
Priest
exceedeth
Christ
?
)
who
shall
then
assure
us
of
the
remission
of
our
sinns
by
such
a
Sacrifice
?
whence
I
draw
this
consequence
,
either
,
that
there
is
not
at
all
forgivenes
of
sinnes
,
or
that
it
must
have
been
obtained
by
Iesus
Christ
;
and
that
in
that
Sacrifice
,
which
he
offerd
unto
God
,
in
giveing
himself
:
And
that
therefore
there
is
no
Sacrifice
more
to
be
offered
,
but
one
by
a
remembrance
to
be
made
of
Christs
Sacrifice
,
according
to
his
ordinance
,
as
that
was
done
by
the
Primitive
Church
,
and
as
it
is
yet
ordinarily
maintained
in
the
Reformed
Church
.
The
Masse
it selfe
,
examined
by
the
word
of
God
,
shall
be
found
not
to
be
a
propitiatory
Sacrifice
for
sinnes
,
as
can
be
gathered
by
that
which
the
Church
of
Roome
sayth
of
the
Masse
,
that
it
is
a
Sacrifice
without
blood
,
that
is
,
in
which
there
is
no
death
;
and
the
Apostle
in
the
Epistle
to
the
Hebrewes
sayth
:
Heb
.
9
,
22.
Without
shedding
of
blood
(
that
is
without
death
)
there
is
no
forgivenes
of
sinnes
.
Whence
I
understand
first
,
that
it
is
false
,
that
they
say
that
the
pretended
Sacrifice
of
the
Masse
should
be
the
same
which
Christ
made
upon
the
Crosse
;
for
the
difference
stands
upon
a
manifest
contradiction
,
the
Sacrifice
of
Christ
was
with
shedding
of
his
blood
,
and
that
of
the
Masse
is
without
shedding
,
then
it
is
not
the
same
;
or
else
you
must
say
that
Yea
and
No
,
to
affirm
and
to
deny
,
are
the
same
.
Now
from
the
passage
of
S.
Paul
,
and
the
definition
of
the
Masse
I
draw
this
argument
,
in
the
conclusion
whereof
I
finde
,
that
in
the
pretended
Sacrifice
of
the
Masse
there
is
no
forgivenes
of
sinnes
.
Where
there
is
no
shedding
of
blood
,
there
is
no
forgivenes
of
sinnes
.
In
the
Masse
there
is
no
shedding
of
blood
;
Ergo
in
the
Masse
there
is
no
forgivenes
of
sinnes
.
To
what
end
then
doe
they
call
the
Masse
a
Sacrifice
propitiatorie
,
or
of
appeasement
,
seeing
we
know
it
is
without
satisfaction
unto
the
Iustice
of
God
?
But
it
is
without
satisfaction
,
because
it
is
without
death
;
for
the
wages
of
sinne
is
death
:
Rō
.
6.23
.
Therefore
it
is
not
propitiatorie
for
the
sinnes
of
the
liveing
;
much
lesse
for
those
which
they
imagine
to
be
in
purgatory
.
And
seeing
we
beleeve
the
forgivenes
of
sinnes
,
as
we
confesse
in
the
Articles
of
Fayth
;
wherefore
should
we
make
new
Sacrifices
to
obtaine
it
?
For
we
beleeve
not
that
which
is
uncertaine
,
but
that
which
is
certaine
,
else
it
would
be
but
uncertainty
and
no
Fayth
:
we
make
a
profession
of
Fayth
,
yea
of
that
Fayth
,
concerning
the
forgivenes
of
sinnes
,
and
seeing
we
have
it
in
the
the
Church
of
Christ
,
there
remaines
no
oblation
more
for
sinne
;
That
is
it
which
the
Apostle
teacheth
us
in
these
words
:
Heb
.
10
,
18
Now
where
remission
of
these
is
,
there
is
no
more
offring
for
sinne
.
He
had
spoken
in
the
verse
going
before
,
of
sinnes
and
iniquityes
which
God
had
forgotten
.
From
this
passage
then
I
forme
this
argument
,
whereof
the
conclusion
is
,
that
in
the
Christian
Church
,
there
is
no
oblation
more
to
be
made
for
sinne
.
Where
there
is
forgivenes
of
sinnes
,
there
must
be
no
more
oblation
for
sinne
.
But
in
the
Christian
Church
there
is
forgivenes
of
sinnes
.
Ergo
,
in
the
Christian
Church
there
is
no
more
oblation
for
sinne
.
What
will
become
then
of
the
Masse
,
except
they
say
it
is
not
in
the
Christian
Church
,
but
onely
in
the
Church
of
Roome
?
But
,
for
that
I
know
,
that
the
Masse
destroyeth
the
assurance
of
our
salvation
,
doth
ruinate
the
foundation
of
Fayth
,
and
is
injurious
unto
the
dignity
of
the
person
of
our
Saviour
Iesus
Christ
,
and
blasphemous
against
the
perfectnesse
of
his
Sacrifice
;
my
conscience
obligeth
me
to
renounce
it
;
and
to
joyne
my selfe
to
those
,
who
with
devotion
,
at
the
Sacrament
of
the
Lords
Supper
,
which
our
Saviour
instituted
,
keep
a
remembrance
of
his
death
,
and
beleeve
that
he
haveing
suffered
it
on
the
Crosse
,
in
which
he
perfected
his
onely
Sacrifice
,
and
that
propitiatorie
to
appease
the
wrath
of
God
;
Heb
.
10
,
14
He
hath
by
that
one
offering
,
perfected
for
ever
them
that
are
Sanctified
.
As
for
the
vowes
,
unto
which
in
the
Romish
Religion
they
oblige
the
consciences
,
to
the
exact
observation
of
those
things
,
which
are
not
commaunded
in
the
word
of
God
,
and
to
deprive
themselves
of
those
things
,
which
are
created
for
the
Lawfull
use
of
man
,
preferring
certaine
dayes
before
others
,
and
haveing
neyther
command
nor
example
of
those
things
in
the
word
of
God
,
nor
in
the
practise
of
the
Primitive
Church
,
neyther
also
of
those
distinctions
of
Orders
,
of
Devotaryes
,
which
each
of
them
have
their
particular
Patron
;
I
finde
that
all
these
are
human
inventions
,
proceeding
from
the
ambition
and
vanity
of
certaine
men
,
Col.
2
,
18.
which
would
rule
over
others
,
at
their
pleasure
,
in
a
voluntary
humility
and
worshipping
of
Angells
,
intrudeing
into
those
things
,
which
they
have
not
seen
,
vainly
puft
vp
by
their
fleshly
minde
;
not
permitting
unto
Christians
the
liberty
which
Christ
hath
purchased
them
,
but
desireing
to
charge
them
with
ordinances
,
Touch
not
,
taste
not
,
handle
not
,
which
all
are
to
perish
with
the
vseing
,
Col.
2
,
21
after
the
Commandements
and
Doctrines
of
men
;
which
things
indeed
have
a
shew
of
wisedom
,
in
will-worshippe
,
and
humility
,
and
neglecting
of
the
body
,
not
in
any
honour
to
the
satisfying
of
the
flesh
.
All
this
is
nothing
but
a
vaine
deceaving
,
according
to
the
rudiments
of
the
World
,
and
not
according
to
Christ
.
But
those
shewes
of
Holinesse
,
in
these
voluntary
devotions
,
in
stead
of
bringing
men
to
the
true
humility
of
the
Spirit
,
have
filled
them
with
pride
,
and
an
opinion
of
perfection
,
each
of
them
,
that
were
founders
of
those
noveltyes
,
makeing
their
order
ambitiously
,
more
commendable
by
their
strictnesse
;
in
so
much
,
that
we
dayly
see
one
or
other
fashion
of
a
Religions
habit
come
up
,
which
never
heretofore
was
knowne
:
These
diversityes
have
brought
so
strong
a
Iealousie
amongst
these
Orders
,
that
they
are
come
to
enmity
,
envy
,
contention
,
partiallity
,
and
to
take
upon
them
other
Names
then
that
of
Christ
,
Eph.
1
,
22
whom
God
hath
given
above
all
things
to
be
head
of
his
Church
.
For
the
one
will
say
(
for
which
the
Apostle
reprooveth
the
Christians
that
were
at
Corinth
,
)
I
am
Pauls
,
I
am
Apollos
,
I
am
Cephas
,
and
I
am
Christs
;
1
Cor
.
1
,
12
now
one
claimes
one
head
,
another
another
.
Bernardines
,
Augustines
,
Iacobines
,
Dominicans
,
Benedictians
,
Carmelites
,
Cordeliers
,
and
those
that
will
be
esteemed
more
then
all
the
rest
,
and
are
allwayes
hated
of
the
other
Orders
,
have
chosen
the
Name
of
Iesus
,
calling
themselves
his
associates
,
namely
Iesuites
,
for
aske
them
of
what
Order
they
are
,
they
will
answer
,
of
the
Society
of
Iesus
.
The
women
must
have
their
part
,
and
not
without
reason
,
that
no
perfectnesse
to
that
devotion
should
be
wanting
,
for
lack
of
that
Company
,
which
is
so
necessary
for
man
,
to
sweeten
his
life
:
The
founders
of
these
Orders
,
saw
that
it
was
not
good
,
for
man
to
be
alone
they
made
him
a
helpe
,
like
to
himself
;
in
devotion
,
habit
,
rule
,
of
life
,
Beggery
;
yea
not
many
yeares
agoe
,
because
those
which
call
themselves
of
the
Society
of
Iesus
;
had
no
shee
fellowes
of
the
same
name
,
there
are
a
Company
of
Devotary
women
,
which
tooke
upon
them
the
same
title
,
but
because
that
this
seemed
to
be
done
by
private
Authority
,
it
was
wisely
condemned
by
the
Pope
,
for
feare
least
that
would
inferre
many
daungerous
consequences
;
as
is
more
largely
contained
in
the
Bull
of
Pope
Vrban
the
eight
,
printed
at
Rome
,
by
the
Printer
of
the
Apostolicall
Chamber
,
1631.
Esse
plantas
Ecclesiae
Dei
noxias
,
quas
ne
ulterius
se
diffundant
,
radicitus
evellendas
&
extirpandas
decrevit
.
These
Religious
women
called
themselves
Iesuitesses
,
which
Pope
Vrban
condemned
,
to
be
rooted
out
,
as
plants
noysome
to
the
Church
of
God
.
And
all
these
Orders
are
bound
by
a
solemne
vow
,
to
live
in
the
state
of
continence
,
and
are
kept
from
the
Holy
Marriage
,
though
they
be
not
free
from
such
affections
,
which
binde
one
to
the
Lawfull
use
of
it
,
they
that
will
professe
their
vessels
in
holinesse
,
according
to
the
words
of
the
Apostle
:
That
this
is
the
will
of
God
,
even
our
Sanctification
,
1
Thes
.
4
,
3.4
.
that
we
should
abstaine
from
fornication
,
that
every
one
of
us
should
know
,
how
to
possesse
his
vessell
in
sanctification
and
honour
.
And
that
which
he
sayth
to
the
Corinths
:
1
Co.
7
,
8
,
9
To
those
that
are
vnmarried
and
Widdows
,
if
they
cannot
containe
,
that
they
marry
;
for
it
is
better
to
marry
then
to
burn
.
Heb
.
13
,
4
As
also
to
the
Hebrews
:
Marriage
is
honourable
in
all
,
and
the
bed
vndefiled
,
but
Whoremongers
and
Adulterers
God
will
judge
.
Let
any
body
read
the
whole
Ould
and
New
Testament
throughout
,
he
shall
not
finde
one
word
which
tends
to
the
forbidding
of
Marriage
,
nor
one
jot
that
commaunds
the
vow
of
perpetuall
continence
.
The
Priests
and
Prophets
were
married
,
as
also
the
most
part
of
the
Apostles
of
Christ
,
as
can
be
gathered
by
that
which
Paul
sayth
,
1
Cor
.
9.5
.
and
Mat
.
8.14
.
of
the
Mother
in
Law
,
that
is
of
the
Mother
of
the
Wife
,
of
the
Apostle
S.
Peter
,
whome
Christ
healed
of
an
ague
.
Notwithstanding
,
against
the
expresse
commaundement
of
the
word
of
God
,
the
Church
of
Roome
forbiddeth
Ecclesiasticall
persons
,
of
both
sexes
,
to
marry
;
against
the
Examples
of
the
Prophets
and
Apostles
in
this
matter
;
against
the
practise
of
the
Primitive
Church
,
which
may
be
gathered
by
the
reading
of
the
History
.
S.
Paul
did
not
forbid
the
Bishopps
Marriage
,
when
he
ordaines
,
1
Tim
.
3
,
2
,
3
,
4.
that
the
Bishop
should
be
the
husband
of
one
Wife
,
&c.
which
must
not
be
interpreted
of
one
Church
onely
(
as
doe
those
which
wrest
his
words
,
as
also
other
Scriptures
to
their
owne
condemnation
)
but
of
an
espoused
wife
;
as
appeareth
by
the
comparison
he
makes
in
the
same
place
,
betweene
the
Family
of
the
Bishop
,
and
the
Church
which
is
committed
unto
him
:
And
those
who
under
the
pretext
of
makeing
the
Ecclesiasticall
men
lesse
buisied
in
the
affaires
of
this
world
,
and
more
free
to
attend
on
spirituall
things
,
have
forbidden
them
Marriage
,
have
brought
them
into
snares
of
thousand
wicked
temptations
,
which
make
them
committ
such
horrible
mischiefs
,
the
rehearsing
whereof
would
make
one
sh●ke
:
how
many
smootherings
of
new-borne
babes
are
there
found
,
to
recover
the
honour
of
those
that
lost
it
?
It
was
not
without
great
cause
,
that
Pope
Pius
the
second
(
as
testifyeth
Platina
,
who
hath
written
the
lives
of
the
Popes
)
said
,
that
if
there
were
great
motives
to
forbidde
Priests
to
marry
,
for
farre
greater
reasons
one
ought
to
restore
them
their
liberty
againe
;
And
S.
Bernard
the
Abbot
,
haveing
examined
well
how
necessary
Marriage
is
,
to
prevent
that
the
Church
of
God
might
not
be
a
place
of
all
uncleane
Spirits
,
sayth
flatly
:
Take
from
the
Church
the
honourable
Marriage
,
In
Cant
.
Salo
.
Ser
.
66.
and
the
Bed
which
is
vndefiled
,
doe
you
not
fill
it
with
Concubines
,
incestuous
,
effeminate
,
and
Sodomitish
persons
;
finally
,
with
all
sorts
of
filthinesse
?
And
since
it
could
not
be
,
but
offences
should
come
;
Mat
.
18
,
7
but
woe
unto
them
by
whom
they
come
;
So
must
scandalls
come
,
to
verify
that
which
the
Propheticall
Spirit
of
God
hath
revealed
unto
the
Apostle
Paul
,
1
Tim
.
4.1
.
3
where
we
read
,
that
amongst
the
Doctrines
of
the
Devill
,
he
forgetteth
not
to
marke
the
forbidding
of
marriage
,
and
abstinence
from
meats
,
which
God
hath
created
to
be
receaved
with
thankes-giveing
,
of
them
which
beleeve
and
know
the
truth
.
And
in
this
regard
how
can
they
excuse
before
God
that
yoke
which
they
would
impose
upon
the
consciences
?
Since
the
Apostle
manifests
:
1
Tim
.
4
,
4
5.
That
every
Creature
of
God
is
good
,
and
nothing
to
be
refused
,
if
it
be
receaved
with
thankesgiveing
,
for
it
is
sanctified
by
the
Word
of
God
,
and
Prayer
.
As
also
to
the
Colossians
:
Let
no
man
judge
you
in
meat
or
in
drinke
,
Col.
2
,
16
or
in
respect
of
an
holy
day
,
or
of
the
New
Moone
,
or
of
the
Sabbath
dayes
.
And
to
the
Romans
:
That
the
Kingdom
of
God
is
not
meat
and
drinke
,
Ro
.
14
,
17
but
righteousnesse
,
and
peace
,
and
joy
,
in
the
Holy
Ghost
.
And
to
the
Corinths
:
1
Cor
.
8
,
8
Meat
commendeth
us
not
to
God
,
for
neither
if
we
eate
,
are
we
the
better
,
neither
if
we
eate
not
are
we
the
worse
.
Who
maketh
them
so
bould
to
bring
them
under
the
yoke
of
bondage
,
whome
Christ
hath
freed
?
And
who
being
ransomd
by
him
,
must
not
be
deprived
of
their
libertyes
,
which
he
hath
purchased
them
?
And
who
hath
given
them
that
power
,
to
oblige
men
by
solemne
vowes
,
upon
paine
of
damnation
,
not
to
transgresse
these
commaundements
,
which
the
Apostle
sayeth
to
proceed
from
such
as
have
departed
from
the
Fayth
,
1
Tim
4.1.2
giveing
heed
vnto
seduceing
Spirits
and
Doctrines
of
Devills
,
speaking
lyes
in
hypocrisie
,
&c.
People
that
punish
more
rigourously
the
transgressions
of
the
commandements
of
men
,
then
of
the
commandments
of
God
,
as
can
be
seene
in
the
taxation
of
the
Apostolicall
Chauncery
,
printed
by
Galeot
du
Pre
,
in
the
great
Pallace
Hall
at
Paris
,
Anno
1533.
wherein
the
dispensations
and
absolutions
for
paricide
,
are
better
cheap
,
then
to
have
a
graunt
to
eat
flesh
on
forbidden
dayes
.
For
Example
,
the
absolution
of
a
woman
that
hath
taken
a
drinke
,
for
to
void
her
living
Childe
,
is
taxed
but
to
18
pence
tournois
,
or
thereabouts
;
and
a
dispensation
not
to
be
obliged
to
fast
certaine
dayes
,
and
to
have
leave
to
eate
cheese
,
is
taxed
to
66
pence
:
If
a
Layman
kill
a
Priest
,
or
a
Clark
,
must
pay
6
shillings
,
must
doe
publick
pennance
,
and
must
be
beaten
at
five
Parish
Churches
.
A
husband
that
hath
beaten
his
Wife
,
being
with
Childe
,
so
that
she
have
a
mischaunce
,
shall
pay
two
shillings
:
He
that
shall
counterfeyt
the
Apostolicall
Letters
,
must
pay
9
shillings
.
If
any
one
kill
their
Father
,
Mother
,
Brother
,
or
Sister
,
must
pay
16
or
17
pence
;
and
one
that
hath
gotten
his
Orders
by
Simony
,
17
shillings
and
a
groat
.
By
these
few
Examples
one
may
see
that
sinnes
are
set
at
a
certaine
price
;
and
those
which
are
against
humane
constitutions
,
at
a
higher
rate
then
those
which
are
contrary
to
the
commandements
of
God
.
We
read
not
that
such
pecuniary
fines
were
imposed
by
the
Apostles
upon
the
poore
sinners
,
that
which
we
read
in
the
Gospell
is
:
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
.
If
yee
repent
not
,
yee
shall
all
perish
;
Act.
3
,
19
Repent
yee
therefore
,
&
be
converted
,
that
your
sinnes
may
be
blotted
out
,
and
such
like
wordes
;
Where
we
find
nothing
spoken
of
mony
payed
for
sinnes
.
Such
proceedings
are
contrary
to
that
which
the
Apostle
requireth
in
a
Bishop
,
that
he
be
not
covetous
of
filthy
lucre
:
Me
thinkes
,
it
is
a
thing
not
well
beseemeing
a
Prelate
,
to
receive
such
forfeitures
,
as
a
Iustice
of
Peace
should
exact
of
such
as
infringe
the
Politick
Lawes
.
To
such
Prelates
may
be
applyed
that
which
God
said
to
Esay
:
Esa
.
57
,
17
For
the
iniquity
of
his
covetousnesse
was
I
wroth
and
smote
him
.
No
sinne
,
nor
punishment
of
sinne
,
can
by
mony
be
satisfyed
before
God
,
Christ
hath
satisfyed
him
for
us
,
and
is
come
into
the
World
to
call
sinners
to
repentance
.
As
for
purgeing
of
the
soules
after
this
life
,
of
the
remnant
of
the
filthinesse
,
whereof
they
had
no
leysure
,
nor
meanes
,
to
cleanse
themselves
in
this
life
,
beeing
by
the
new
Doctrine
of
the
Church
of
Roome
reserved
to
finish
,
and
to
purge
themselves
in
Purgatory
,
I
esteeme
it
as
Fables
;
as
well
all
those
things
which
they
write
in
their
bookes
,
the
Flower
of
Examples
,
the
Goulden
Legend
,
where
there
are
such
pretty
Historyes
,
as
would
talke
any
one
asleepe
;
and
a
thousand
tales
that
are
as
foolish
as
false
.
And
all
this
to
the
great
dishonour
of
God
,
overthroweing
directly
his
Iustice
and
Mercy
;
His
Iustice
,
for
since
there
was
satisfaction
made
for
our
sinnes
by
Iesus
Christ
,
who
hath
taken
upon
him
our
infirmityes
,
and
hath
borne
the
punishment
to
purchase
peace
unto
us
,
he
cannot
be
unjust
,
for
to
aske
a
second
satisfaction
of
us
:
unto
which
I
adde
that
no
punishment
can
be
satisfactory
in
behalfe
of
sinfull
man
,
but
eternall
death
:
to
say
that
the
paines
of
Purgatory
,
and
that
imagined
fire
,
is
not
for
satisfaction
,
but
for
purgeing
,
it
is
to
denye
the
words
of
the
Apostle
,
who
assureth
us
on
Gods
part
,
that
the
blood
of
his
Sonne
Iesus
Christ
,
hath
cleansed
us
from
all
our
sinnes
.
It
is
also
against
his
Mercy
,
for
if
he
pardoneth
,
he
quitteth
the
debt
,
and
forgiveth
the
punishment
.
To
impute
unto
him
then
to
punish
,
is
to
robbe
him
of
his
Mercy
,
for
to
punish
is
proper
to
Iustice
;
and
to
pardon
to
mercy
.
Surely
that
Child
would
thinke
his
Father
had
deceaved
him
,
if
,
after
he
had
given
him
assurance
of
the
Pardon
of
his
fault
,
he
caused
him
to
be
whipt
to
the
blood
:
Now
,
since
the
greatnesse
and
the
durance
of
the
paines
of
that
imaginary
fire
and
place
,
are
esteemed
equall
to
those
of
Hell
,
such
as
the
damned
suffer
,
excepting
that
they
are
not
eternall
,
yet
notwithstanding
of
a
long
durance
,
every
mortall
sinne
requireing
7
yeares
to
be
dissolved
in
that
fire
,
and
well
evaporated
;
now
to
give
some
comfort
to
such
as
must
passe
this
refineing
place
,
before
they
can
enter
into
Paradise
,
they
have
found
a
way
to
touch
the
tongue
of
those
that
are
in
these
flames
with
a
drop
of
water
,
which
are
the
indulgences
graunted
by
the
Pope
,
unto
those
that
shall
merit
it
by
giveing
monyes
to
all
those
churches
,
in
which
they
shall
solemnise
the
Pompes
,
that
are
ordained
on
the
dayes
of
Iubily
,
or
other
times
,
on
which
they
shall
be
distributed
,
according
to
the
abundance
of
the
treasure
of
the
Church
,
which
is
rich
in
the
merits
of
the
Church
,
and
such
good
works
which
those
have
done
,
that
have
payed
more
then
they
ought
:
That
is
it
that
can
be
purchased
by
those
devout
soules
,
which
goe
in
pilgrimage
to
our
Lady
of
Loretta
,
S.
Iames
in
Galice
,
but
especially
to
Roane
,
[†](A21332-e14170-b)
†
Indulgences
of
the
Coard
of
S.
Francis
,
by
Pope
Sixtus
the
fifth
,
1585
where
in
three
months
of
the
yeare
,
the
Brothers
&
Sisters
,
that
have
girded
themselves
with
the
Coard
of
S.
Francis
,
may
gaine
,
foure
million
eight
hundred
sixty
three
thousand
two
hundred
and
seven
and
fifty
yeares
Indulgence
,
besides
the
forty
dayes
,
to
increase
the
service
of
God
,
to
the
honour
and
reverence
of
Saint
Francis
.
Those
are
the
words
of
the
Bull
,
so
that
the
service
of
God
be
for
S.
Francis
.
How
much
could
one
gain
then
in
a
yeare
,
and
how
much
in
ten
yeare
?
For
this
spring
never
dryeth
,
provided
that
the
purse
never
be
empty
.
And
doubt
not
,
but
all
other
Orders
have
also
their
priviledges
,
and
gratifications
,
in
so
farre
,
that
those
which
beleeve
these
things
,
have
reason
to
cry
out
with
admiration
,
to
the
praise
of
the
liberty
of
the
Pope
,
in
the
distribution
of
so
many
indulgences
,
O
the
depth
of
riches
and
Indulgences
of
the
Pope
;
1
Pet
.
1.18
,
19.
but
those
that
beleeve
the
contrary
,
and
know
,
that
they
were
not
redeemed
with
corruptible
things
,
as
silver
and
gould
,
from
their
vaine
conversation
,
but
with
the
precious
blood
of
Christ
,
as
of
a
Lambe
without
blemish
and
without
spot
,
say
,
that
life
everlasting
is
a
gift
of
God
,
and
those
that
can
purchase
it
with
mony
,
are
worthy
to
be
spoken
to
,
as
the
Apostle
speaketh
to
Simon
Magus
:
Thy
mony
perish
with
thee
,
Act.
8.20
,
21.
because
thou
hast
thought
,
that
the
gift
of
God
may
be
purchased
with
Monye
;
Thou
hast
neyther
part
nor
Lot
in
this
matter
,
for
thy
heart
is
not
right
in
the
sight
of
God
.
Vnto
these
indulgences
are
fastned
the
considerations
of
the
Saints
,
by
whose
merits
they
pretend
to
obtaine
a
great
part
in
Paradise
,
and
these
Saints
honoured
for
their
miracles
,
which
they
have
done
dureing
their
life
here
,
or
after
their
death
,
paralelled
by
those
of
the
Prophets
,
and
of
our
Saviour
Christ
,
shall
be
found
much
inferiour
and
baser
.
Among
these
are
not
forgotten
the
Reliques
,
which
are
under
the
Tables
of
the
Altars
,
which
are
seen
through
a
glasse
,
those
which
you
must
beleeve
without
seeing
,
so
many
armes
and
heads
of
one
body
,
of
which
every
one
gloryeth
to
have
the
true
,
one
a
certaine
witnesse
,
that
neyther
the
one
nor
the
other
have
the
truth
.
And
though
,
after
the
Gospell
beganne
to
be
more
fully
manifested
,
then
in
the
times
of
our
forefathers
,
yet
they
have
a
few
yeares
agoe
brought
out
of
the
grave
divers
new
bones
,
to
increase
Idolatry
,
for
the
credit
of
such
as
were
never
knowne
heretofore
:
which
served
mightily
to
the
advancement
of
Ignatius
de
Loyola
,
to
make
him
ascend
out
of
the
Lower
rancke
of
the
Blessed
Fathers
,
unto
a
Higher
of
Saints
,
by
a
tricke
of
a
Canon
of
the
Pope
;
For
when
that
Miracle
was
done
(
if
it
be
true
)
the
Pope
had
not
yet
drawn
him
out
of
that
Blessednesse
,
to
take
place
amongst
the
Saincts
.
The
narration
is
witnessed
by
Iames
Blase
,
Bishop
of
S.
Omer
,
signed
with
his
hand
,
and
sealed
with
his
seale
,
that
,
in
the
towne
of
Bourbourg
,
a
Diocy
under
his
Bishoprick
,
the
15.
of
Iuly
,
1610.
there
was
a
mayde
,
which
was
brought
to
the
utmost
of
her
life
,
by
retention
of
her
Vrine
,
the
space
of
26
dayes
,
was
cured
as
soone
as
the
Reliques
of
Loyola
(
without
specifieing
what
member
)
had
touched
the
party
affected
,
the
water
takeing
his
ordinary
course
without
paine
.
This
miraculous
worke
was
printed
at
Luyck
,
by
Leonard
Streel
;
at
Paris
by
Pater
du
Croc
;
and
at
Roan
by
Adrian
Ouyn
,
in
the
same
yeare
1610.
In
other
places
other
such
miracles
were
done
;
and
at
least
the
poore
blinde
people
beleeve
them
;
and
because
they
are
printed
,
they
print
them
also
into
their
own
judgement
.
Those
that
aske
miracles
testify
that
they
are
infidels
,
for
the
beleeving
need
no
miracles
,
[*](A21332-e14290-b)
*
1
Cor
.
14
,
22.
Tonges
are
for
a
signe
,
not
to
them
that
beleeve
,
but
to
them
that
beleeve
not
.
but
those
that
beleeve
not
,
as
in
the
1
Ioh
.
4.1
.
Beleeve
not
every
spirit
,
but
try
the
spirits
whether
they
are
of
God
:
So
must
one
not
beleeve
every
Miracle
,
but
try
the
Miracle
whether
it
be
of
God
.
And
behould
the
marke
given
to
the
people
of
Israel
by
the
Almighty
himself
:
If
there
arise
among
you
a
Prophet
or
a
dreamer
of
dreames
,
and
giveth
thee
a
signe
or
a
wonder
,
and
the
signe
or
the
wonder
come
to
passe
,
Deut
.
13
,
1
,
2
,
3
,
5.
whereof
he
spake
vnto
thee
,
saying
:
let
us
goe
after
other
Gods
,
which
thou
hast
not
knowne
,
and
let
us
serve
them
;
Thou
shalt
not
hearken
vnto
the
words
of
that
Prophet
,
or
that
dreamer
of
dreames
,
for
the
Lord
your
God
prooveth
you
,
to
know
whether
you
love
the
Lord
your
God
with
all
your
soule
:
And
that
Prophet
or
that
dreamer
of
dreames
shall
be
put
to
death
,
because
he
hath
spoken
to
turne
you
away
from
the
Lord
your
God
.
Who
seeth
not
that
the
miracles
,
whether
true
or
false
,
which
are
taught
in
the
Church
of
Rome
,
doe
tend
to
turne
the
Christian
people
from
the
adoration
of
the
true
God
to
that
of
the
Creatures
?
Therefore
ought
one
to
cast
them
away
,
for
they
teach
but
lyes
;
as
it
is
also
written
of
the
Images
:
Ier
.
10
,
15.
They
are
vanity
and
the
workes
of
errour
.
How
happy
then
are
they
to
whom
God
giveth
grace
to
know
this
abuse
,
and
forsake
it
with
all
their
heart
!
And
as
for
Reliques
,
the
H.
Scripture
doth
recommend
none
to
us
,
but
to
the
contrary
sheweth
us
,
to
prevent
such
Idolatryes
,
as
we
see
to
be
so
rise
in
Christendom
;
God
himselfe
would
hide
so
sure
the
body
of
Moses
,
who
had
done
such
service
unto
the
people
,
that
unto
this
present
day
his
grave
is
yet
unknowne
:
For
it
is
probable
that
the
Children
of
Israel
would
quickly
have
fallen
to
Idolatry
,
since
they
did
hang
after
the
Idols
and
false
Gods
of
the
Gentiles
.
The
Example
of
that
good
King
Hezechias
is
worth
consideration
,
in
that
he
did
take
away
the
high
places
,
2
Kings
18
,
4.
and
brake
the
Images
,
and
cutt
downe
the
groves
,
and
brake
in
pieces
the
brasen
Serpent
▪
that
Moses
had
made
;
For
vnto
those
dayes
the
Children
of
Israel
did
burne
incense
to
it
.
For
if
there
were
ever
any
thing
worthy
to
be
kept
for
a
relique
,
it
was
that
that
deserved
it
,
for
that
[†](A21332-e14420-b)
†
Nū
.
21
,
9
Serpent
was
commanded
by
God
,
and
being
looked
upon
according
to
his
commandement
,
and
the
promise
adjoyned
unto
it
,
the
persons
that
were
bitten
by
the
fiery
Serpents
,
were
healed
.
Behould
a
great
miracle
,
yet
notwithstanding
,
because
it
was
an
object
,
and
occasion
of
Idolatry
,
it
was
broken
in
peeces
by
King
Hezekiah
;
And
since
the
Scripture
hath
not
commanded
us
to
keep
the
forskin
of
our
Lord
Iesus
Christ
,
or
his
garment
or
teares
,
the
milke
of
the
Virgin
Mary
,
her
hayre
,
or
smock
,
the
Stoole
of
S.
Peter
,
and
a
thousand
such
fopperyes
,
which
they
shew
for
reliques
,
and
to
which
they
pray
in
the
Church
of
Rome
:
By
what
authority
doe
they
obtrude
these
to
the
people
?
All
these
thinges
are
as
truely
amongst
them
,
Act.
5.15
.
as
the
Cough
of
S.
Ioseph
,
and
the
shadowe
of
S.
Peter
.
By
this
appeareth
plainly
,
that
the
world
desires
to
be
deceaved
.
I
will
not
speake
of
the
holy
Beads
,
Agnus
Dei
,
made
of
wax
,
unto
which
they
attribute
the
same
vertue
,
that
they
doe
unto
the
blood
of
Christ
;
Of
the
Masses
,
for
the
dead
,
and
the
prayers
sayd
over
them
:
cleane
contrary
to
that
which
they
say
of
the
estate
of
the
soules
in
[‡](A21332-e14460-b)
‡
In
the
Canon
of
the
Masse
they
say
,
that
they
sleep
the
sleep
of
peace
,
but
the
peines
of
purgatory
fire
,
are
very
contrary
to
sleep
.
They
pray
also
for
those
that
rest
in
Christ
,
then
also
for
our
Lady
and
the
Saints
.
purgatory
.
I
speake
not
of
the
hallowing
of
the
Bells
,
at
the
melting
whereof
,
whilest
the
mettall
runneth
into
the
mould
,
they
sing
:
Veni
Creator
Spiritus
,
&c.
and
call
upon
the
Holy
Ghost
,
for
the
good
Successe
whereof
;
When
the
Bells
are
cast
,
they
sing
:
Te
Deum
Laudamus
,
&c.
We
praise
thee
O
Lord
;
At
the
last
,
a
Domino
factum
est
istud
:
This
the
Lord
hath
done
.
When
they
hang
them
up
,
they
sprinkell
them
with
holy
water
,
sacred
Oyle
,
&
blessed
salt
,
with
prayers
,
that
the
Bels
be
filled
with
the
vertue
of
the
Holy
Ghost
,
for
to
bring
people
to
devotion
,
to
drive
away
Devills
,
asswage
Tempests
,
&c.
Afterward
,
they
are
seven
times
toucht
with
the
Vnction
,
on
the
outside
;
then
perfumed
with
incense
and
Mirrhe
,
with
prayers
,
that
they
may
be
filled
with
the
deawe
of
the
H.
Spirit
.
Finally
,
after
all
,
wetted
with
holy
Water
,
the
Priest
(
the
Godfathers
and
Godmothers
,
laying
hands
upon
them
)
giveth
them
their
names
;
the
Bells
being
covered
with
foure
yards
of
Linnen
,
as
many
Ceremonies
,
as
in
Baptisme
;
and
to
all
actions
,
severall
invocations
of
the
name
of
God
:
which
all
are
impious
and
prophane
.
They
take
the
same
course
with
the
shippes
:
I
passe
over
the
sacriledge
,
so
frequent
in
the
Church
of
Rome
,
to
say
silent
Masses
,
for
Horses
,
Hogges
,
&
other
Beasts
,
for
which
Christ
did
not
shed
his
blood
:
they
call
these
Masses
by
the
name
of
those
Saints
,
to
whom
they
attribute
the
especiall
care
of
those
brute
beastes
,
as
S.
Eloy
for
the
Horses
,
S.
Anthony
for
the
Hogges
:
I
mention
not
the
impiety
of
certaine
Priests
,
that
use
the
Sacrament
in
conjurations
and
sorceries
,
and
of
those
that
make
the
toades
eat
their
consecrated
Host
,
as
may
be
proved
by
the
judgement
passed
not
many
yeares
since
,
in
the
Parliament
of
Provence
,
Lavac
.
conscientiae
,
cap
.
6
,
p.
24.
b
.
over
Priest
Gaufredi
,
a
renowned
Conjurer
:
For
I
know
that
those
sinnes
,
though
practised
in
their
Religion
,
are
not
approve
of
;
so
also
though
I
condemne
the
bad
manners
of
many
amongst
them
,
that
was
not
the
principall
motive
that
occasioned
me
to
come
away
,
(
for
every
where
are
to
be
found
bad
and
good
)
but
the
Doctrine
which
they
teach
there
,
contrary
to
the
truth
of
the
Gospell
.
There
are
also
other
points
enough
,
besides
those
here
formerly
observed
,
but
I
thinke
these
to
suffise
;
to
shew
that
God
haveing
given
me
this
knowledge
.
I
was
obliged
to
advance
my selfe
by
it
,
and
to
give
him
thankes
,
that
he
hath
not
onely
instructed
me
,
but
also
strengthened
my
heart
with
a
holy
resolution
,
to
come
away
(
as
I
did
)
from
the
profession
of
the
Romish
Church
,
and
following
the
inward
motion
of
the
spirit
of
God
,
without
being
induced
or
inticed
by
any
person
,
but
urged
by
my
conscience
,
I
joyne
my selfe
to
the
profession
of
the
truth
of
the
Gospell
,
as
it
is
taught
in
the
Reformed
Churches
,
by
the
word
of
God
,
which
acknowledge
Iesus
Christ
alone
for
their
head
,
of
which
they
are
the
true
spouse
,
and
which
alone
deserves
the
title
of
Catholick
and
Apostolick
Church
;
into
the
bosome
whereof
I
yeeld
my self
,
to
be
there
nourished
by
the
sincere
worde
of
God
,
which
is
the
milke
of
the
understanding
;
and
comforted
and
strengthened
by
the
use
of
the
Sacraments
,
which
are
there
administred
,
according
to
his
ordinance
;
Praying
God
to
shew
me
that
mercy
,
that
I
may
live
and
dye
in
that
profession
craveing
pardon
from
him
,
for
the
love
of
his
holy
Sonne
,
that
have
so
long
participated
with
so
many
Idolatries
,
Superstition
and
abominations
:
desireing
the
true
faithfull
of
the
Church
,
to
acknowledge
me
in
this
Christian
profession
,
and
to
love
me
as
one
of
the
members
of
the
body
of
Christ
,
in
the
communion
of
the
Saints
.
Amen
.
FINIS
.