I.
CHAPTER
.
A
Distribution
of
the
contents
of
this
worke
.
O
Sall
tell
us
what
domineeringspirit●
of
Darkness
,
what
black
Tentation
hath
drawne
you
out
of
the
house
of
God
?
O
misguided
soule
!
thou
hast
forsaken
the
Arke
to
drowne
thy selfe
in
the
deluge
:
harken
unhappy
man
flying
out
of
the
Temple
,
harken
to
God
crying
upon
thee
.
Quid
est
,
quod
dilectus
meus
Ierem.
cap.
11.
fecit
in
domo
mea
scellera
multa
?
What
is
it
that
my
beloued
,
hath
in
my
House
done
much
wickedness
?
as
if
God
would
say
in
a
complaining
way
,
what
have
I
done
to
this
man
,
that
hee
is
become
soe
wicked
and
ungratefull
?
O
Sall
Apostatans
a
fide
feetsts
i●
d●m●
Deiscelerae
mul●ae
!
First
.
what
sinn
soe
abominable
;
as
Abjuration
of
holy
faith
?
which
is
a
spirituall
rebellion
,
a
treason
against
heaven
,
a
separation
from
God
eternally
,
a
declared
warre
against
the
holy
Trinity
.
Secondly
.
Deserting
your
faith
,
without
which
there
is
noe
salvation
,
you
have
damned
your
owne
soule
for
all
Eternity
;
And
what
doth
it
pr●fit●
Matt.
cap.
16.
a
man
,
if
hee
gaine
the
whole
world
,
and
sustaine
the
damage
of
his
soule
,
or
what
permutation
shall
a
man
give
for
his
soule
.
Thirdly
.
The
scandall
and
occasion
of
sinn
,
you
have
given
to
the
Catholick
People
deserting
them
in
tyme
of
tryall
and
persecution
,
when
they
most
needed
constancy
and
good
example
in
you
and
in
all
Churchmen
of
the
Catholick
Communion
,
is
a
sinn
crying
to
heauen
against
you
.
Woe
be
to
the
world
by
reason
of
scandall
,
and
woe
to
that
man
by
whome
scandall
cometh
;
doth
not
Christ
himselfe
say
?
Matt
▪
cap.
18.
Hee
that
shall
scandalize
one
of
those
little
ones
,
that
believe
in
mee
;
it
is
expedient
to
him
,
that
a
milston
be
hanged
a
bout
his
neck
,
and
that
hee
be
drowned
in
the
depth
of
the
Sea
.
Sall
read
diligently
the
Scriptures
,
and
you
shall
finde
noe
sinn
more
forewarned
,
more
forbidden
,
more
detested
,
and
more
threatened
then
scandall
,
except
Idolatry
,
woe
be
then
to
the
Sall
for
having
scandalized
soe
many
thousands
,
to
whome
you
have
before
brooken
the
bread
of
life
,
and
preached
holy
Doctrin
;
if
but
one
of
those
shall
forsake
the
Catholick
Religion
by
your
evill
example
,
eternall
woe
will
fall
upon
you
:
Thy
errour
is
a
stumbling
block
and
tentation
to
the
plaine
simple
People
:
In
Ecclesia
Dei
Vincent
.
Lyri
▪
nensis
lib.
ad
▪
versus
prophanas
novitates
Hares
.
cap.
1
:
21.
(
saith
a
Father
)
tentatio
est
populi
,
error
Magistri
,
&
tanto
major
tentatio
,
quanto
ips●
esset
doctior
,
qui
peccar●t
.
In
the
Church
of
God
the
Error
of
the
Master
is
a
tentation
to
the
People
,
and
by
soe
much
greater
is
the
tentation
,
by
how
much
the
Maister
,
that
gives
the
scandall
,
is
the
more
learned
.
But
my
confidence
is
in
amiable
Iesus
,
that
hee
will
in
his
mercy
preserve
those
little
ones
,
that
know
not
soe
much
as
you
(
those
innocent
souls
.
)
Tanquam
f●umentum
in
area
sua
,
●
qua
tu
Sall
superbiae
leuis
palea
evolasti
carens
pondere
fortitudinis
in
fide
.
As
wheat
in
his
Barnflower
,
out
of
which
Sall
like
light
chaff
of
pride
thou
hast
flowen
away
wanting
the
weight
of
fortitude
in
thy
faith
.
Look
well
about
you
straying
lost
man
,
and
consider
what
you
have
done
:
you
have
fled
away
from
the
Camp
of
Israel
to
the
tents
of
Philistim
;
you
have
stayned
(
as
much
as
in
you
lay
)
the
fame
and
renowne
of
the
Order
of
the
Society
of
Jesus
,
you
are
the
first
of
that
Order
,
of
our
Country
that
ever
fell
:
you
have
defamed
your
Nation
,
you
have
poluted
the
●and
of
Saints
,
(
qua
hactenus
carebal
Monstris
.
)
But
such
sliders
back
,
and
Apostata's
as
you
(
and
latly
som
others
)
will
make
our
holy
I
land
an
Africa
:
you
have
in
this
your
Apostacy
dispised
the
power
of
Allmighty
God
;
you
have
belyed
his
truth
;
you
have
againe
Crucify'd
J●sus
;
the
Angells
you
have
made
angry
;
the
Saints
you
have
dishonoured
;
and
men
you
have
offended
and
scandalized
.
Dic
crgo
mihi
jam
Sall
hominum
miserri
me
,
si
non
feceris
scelera
multa
in
domo
Dei
?
But
whither
glorying
and
boasting
in
that
which
is
your
shame
(
your
Apostacy
)
(
soe
runs
the
rumor
of
you
)
whither
will
you
turne
your
face
▪
where
will
you
hide
your selfe
from
the
wrath
of
God
?
where
can
you
finde
an
azile
of
safty
?
who
will
defend
you
?
who
will
take
your
part
in
the
day
of
Extremity
?
you
are
become
,
(
for
which
my
hart
is
much
grived
)
lud●brium
&
fabula
in
g●ntibus
.
Doe
not
say
my
words
are
bitter
,
it
is
your
great
sinn
against
heaven
makes
mee
bitter
and
to
quarrell
with
you
;
for
my
custome
hath
beene
all
my
life
,
pacem
habere
cum
hominibus
,
&
cum
vitiis
bellum
:
I
follow
S.
Augustins
Rule
:
Diligere
homines
,
&
interficere
errores
,
naturam
amar●
,
&
culpam
odio
habere
,
quia
ea
faedatur
natura
,
quam
homines
amamus
:
Soe
that
my
Anger
against
you
at
present
is
piety
?
and
shall
pray
to
be
soe
understood
in
this
whole
tract
or
confutation
of
your
flight
from
the
Catholick
side
:
for
how
can
I
be
longer
a
frind
,
to
him
,
that
is
becom
a
declared
Enemy
to
God
and
his
Angells
by
a
publick
Abjuration
of
holy
faith
?
In
the
first
place
,
the
manner
of
of
abjuring
your
Religion
(
under
the
Tytle
of
a
Recantion
&c.
)
is
vile
and
infamous
;
could
not
you
have
performed
this
ungodly
bussiness
in
that
Arch-Bishops
Chamber
(
a
work
of
darkness
should
have
been
Smoothered
in
silence
and
darkness
)
noe
,
but
you
must
have
used
a
solemnity
in
facie
Ecclesiae
Protestantic●
,
ro
have
many
wittnesses
of
your
Ignominys
;
would
any
man
become
bankroote
(
a
great
infamy
to
a
Marchant
)
Publish
his
minde
to
the
world
?
If
an
incontinent
woeman
should
put
out
in
the
Market-place
a
Declaration
,
that
shee
was
to
make
sale
of
her
body
,
soule
,
and
honour
,
would
not
all
of
that
sex
cry
upon
her
,
a
shame
upon
the
strumpet
,
cauté
si
non
casté
.
This
much
to
the
Tytle
,
of
what
Sall
hath
done
,
now
to
what
was
done
,
(
the
Uggly
Abjuration
)
wherof
much
is
to
be
said
and
spoken
.
1.
What
drew
Sall
out
of
Gods
House
.
2.
What
guid
led
him
the
way
.
3.
Having
forsaken
the
Catholick
Religion
,
what
Religion
is
hee
become
of
.
4.
Who
are
the
Doctors
hee
hath
parted
with
;
and
who
they
,
hee
hath
now
embraced
.
5.
What
Company
hath
hee
forsaken
,
and
who
are
they
hee
sticks
unto
.
6.
A
discussion
upon
some
principall
parts
of
the
Recantation
.
7.
Certaine
advertisments
to
said
Sall.
8.
The
Authors
harty
Exhortation
unto
him
for
his
speedy
returning
to
his
Mother
the
Roman
Catholick
Apostolick
Church
.
Those
poynts
I
will
handle
,
as
briefly
as
the
Importance
.
Of
the
matter
will
require
,
and
shall
indevour
by
Gods
blessing
to
give
the
pious
and
indifferent
Reader
all
rationall
satisfaction
.
II.
CHAPTFR
.
TO
the
first
query
.
What
drew
Sall
Ad
primum
.
out
of
Gods
House
?
Hee
answers
for
himselfe
,
that
hee
determined
this
change
on
a
serious
examen
and
ponderation
,
hee
had
made
upon
the
XXXIX
.
Articles
of
the
Confession
of
the
Church
of
England
,
for
the
safty
hee
found
in
them
for
salvation
;
heare
himselfe
speak
in
his
Recantation
.
After
ernest
prayer
(
saith
hee
)
to
God
for
the
assistance
of
his
Devine
light
in
soe
weighty
a
matter
,
I
pen'd
downe
for
better
consideration
the
reasons
I
did
heare
,
read
,
and
conceive
against
the
Romish
tenets
controverted
;
I
did
alsoe
carfully
peruse
,
and
seriously
reflect
upon
the
XXXIX
.
Articles
,
Canons
,
and
Lithurgie
of
the
Church
of
England
,
to
be
safer
for
my
salvation
,
then
that
of
the
Roman
Church
.
You
see
gentle
Reader
this
man
pretended
feare
of
his
salvation
,
if
hee
remained
in
the
Catholick
Communion
,
and
past
to
that
of
the
Protestant
Religion
,
for
the
Devine
Doctrine
,
and
satisfaction
hee
found
(
as
hee
says
)
in
the
XXXIX
.
Articles
of
the
English
Confession
.
Truly
Sall
I
took
you
for
a
better
Devine
then
to
have
changed
soe
rashly
,
and
unlearnedly
the
party
you
professed
formerly
to
be
of
,
for
any
light
,
truth
,
or
sanctity
,
could
be
found
in
said
XXXIX
.
Articles
(
I
meane
those
of
them
different
from
the
Catholck
Religion
.
)
One
of
these
Articles
(
vigesimus
secundus
.
Cui
titulus
est
de
Purgatorio
)
runns
thus
.
Romana
Doctrina
de
Purgatorio
,
Indulgentiis
,
Veneratione
,
Adora●ione
,
taem
Imaginum
,
quam
Reliquiarum
,
ut
&
de
invocatione
Sanctorum
est
absurda
,
&
inaniter
inventa
,
nec
ulla
Scripturae
authoritate
nititur
,
sed
potius
Dei
verb●
repugnat
.
That
is
to
say
:
The
Roman
Doctrine
of
Purgatory
,
Indulgences
,
Veneration
,
and
Adoration
as
well
of
Images
,
as
of
Reliques
,
as
alsoe
of
the
Invocation
of
Saints
is
absurd
,
and
vainly
invented
,
nor
is
it
grounded
upon
any
Authority
of
Scripture
,
but
is
rather
repugnant
to
the
Word
of
God
.
Sall
this
is
a
false
prophane
,
hereticall
Article
of
thy
new
Chosen
faith
.
Wheras
the
Worship
of
Images
and
Relicks
,
(
wee
Catholicks
,
doe
Worship
,
but
not
adore
Images
and
Reliques
.
)
The
Doctrin
of
Purgatory
,
Indulgences
,
and
the
Invocation
of
Saints
is
warranted
by
Scripture
,
and
Apostolicall
Tradition
,
and
hath
beene
from
age
to
age
,
from
the
very
tyme
of
the
Apostles
maintained
,
taught
and
defended
by
ancient
Fathers
and
Doctors
,
Nominatim
the
foure
most
famous
of
the
Church
,
Gregory
,
Ambros
,
Augustin
,
and
Jerom
,
as
alsoe
by
the
generall
Councells
,
and
the
continual
practice
,
and
use
of
the
holy
Church
:
and
those
who
opposed
themselves
to
those
tenets
and
to
the
Doctrin
,
derived
touching
them
,
have
beene
condemned
in
all
tymes
as
Hereticks
;
Ergo
this
Article
,
you
Imbrace
for
a
Theoreme
,
and
principle
of
faith
(
for
soe
it
is
in
the
English
Church
)
is
an
heresy
,
and
you
an
heretick
,
and
soe
I
must
esteem
you
to
be
.
If
it
were
my
purpose
to
sift
and
examine
one
by
one
such
of
these
XXXIX
.
Articles
,
as
ars
different
from
the
Catholick
Doctrine
,
I
should
not
be
in
great
trouble
to
prove
them
to
be
,
(
what
indeed
they
are
)
false
and
hereticall
:
but
that
is
done
to
my
hand
by
a
pious
learned
person
,
bred
in
the
Protestant
Religion
,
and
for
a
long
tyme
a
zealous
defender
of
said
XXXIX
.
Articles
;
but
after
a
long
and
due
Examination
of
the
substanc●
of
them
,
hee
refuted
them
soe
substantially
,
as
to
this
day
noe
man
of
the
Church
of
England
hath
answer'd
him
:
I
observe
in
this
place
,
that
this
Gentleman
spent
a
great
deale
of
tyme
in
deliberation
(
about
seaven
years
)
before
Adjuring
said
XXXIX
.
Articles
,
which
hee
once
believed
,
(
as
you
doe
now
Sall
)
as
Articles
of
faith
,
which
belief
and
Doctrin
hee
suckt
from
his
Cradle
;
much
more
tyme
I
say
,
hee
had
bestow'd
,
and
deliberation
in
quitting
them
,
then
you
have
done
in
deserting
the
Catholick
Religion
,
and
its
holy
Communion
,
in
which
you
were
bred
and
your
parents
before
you
,
which
can
not
be
spoken
but
to
your
shame
and
infamy
:
The
light
and
grace
God
gave
to
Mr.
White
(
the
Gentleman
I
speake
of
)
led
him
out
of
Babilon
in
to
Ierusalem
;
and
you
without
great
musing
on
the
weightiest
matter
,
can
ever
concerne
you
,
the
damnation
,
or
salvation
of
your
soule
are
fled
from
Ierusalem
to
Babilon
.
The
Tytle
of
Mr.
Whites
Book
.
Schismatis
Anglicani
redargutio
Authore
Alexandro
White
ex
eodem
Schismate
per
Dei
gratiam
ad
fidem
Catholicam
Converso
.
Viro
,
qui
coripientem
dura
cervice
contemnet
,
repentinus
ei
superreniet
interitus
,
&
cam
Sanitas
non
sequetur
Proverb
.
cap.
29.
Lovani
typis
Jeronimi
Nempaei
1661.
This
Book
,
Sall
if
you
have
it
not
allready
,
you
will
finde
with
som
of
the
Priestes
there
.
Such
is
my
opinion
,
and
of
the
Devines
of
my
side
of
the
sound
substance
of
this
Book
,
and
the
Reasons
,
and
Arguments
,
and
Authoritys
of
Scripture
,
Apostolicall
Tradition
,
Counsells
and
Fathers
hee
produceth
,
that
I
presume
without
all
vanity
to
give
a
Challenge
on
the
behalfe
of
Verity
and
the
Roman
Catholick
Church
,
to
you
,
and
to
the
Protestant
Arch-Bishop
of
Cashell
,
I
say
,
I
give
a
Challeng
to
you
both
,
and
all
that
Profess
the
XXXIX
.
Articles
in
the
three
Kingdoms
,
to
make
answer
to
this
Book
;
This
is
not
a
Thrasonical
defiance
,
such
as
Mr.
Iewell
,
Bell
,
and
others
,
Protestant
Divines
made
to
all
the
Catholicks
in
the
world
of
disputing
with
them
about
Religion
(
but
the
place
of
disputing
must
have
beene
in
England
,
they
being
sure
the
state
would
not
allow
therof
)
this
Challenge
is
only
for
answering
this
Book
,
wherin
Mr.
White
hath
distroy'd
the
Babell
tower
of
your
XXXIX
.
Articles
,
which
you
will
neuer
build
up
againe
;
This
mans
Arck
hath
cast
downe
your
Dagon
;
hee
hath
impeached
your
new
English
Creed
(
the
XXXIX
.
Articles
)
af
a
treason
against
heaven
and
verity
.
I
pray
you
Sall
if
you
have
any
memory
as
yet
left
of
mee
,
peruse
seriously
&
sedato
animo
this
learned
Book
,
one
of
two
effects
it
will
have
;
that
either
it
will
convert
you
,
or
confound
you
.
Now
if
your
Arch-Bishop
,
and
you
,
and
the
rest
of
your
Devines
shall
refuse
this
Challeng
,
doe
not
vapour
hereafter
,
of
the
light
Doctrin
and
Sanctity
of
your
XXXIX
.
Articles
,
nor
of
your
owne
maistership
in
Devinity
for
18.
years
in
Spaine
.
My
Reader
you
have
heard
Sall
tell
why
hee
went
out
of
the
Catholick
Church
;
But
S.
Augustin
gives
another
kinde
of
answer
wherfore
such
men
goe
a
way
from
us
.
Habent
(
says
the
Saint
)
calumnias
suas
August
.
Tom.
8.
in
Psal.
118.
Conseio●
26.
1
Haeretici
,
habent
&
Scisma●ici
,
quos
omnes
superbia
de
membrorum
Christi
compage
proecidit
.
When
men
begin
highly
to
prise
their
owne
learning
and
to
censure
and
contemne
the
Doctors
of
Holy
Church
,
generall
Councells
,
and
even
the
high
Priest
himselfe
(
the
Pope
)
in
matters
of
Religion
(
as
Sall
hath
now
done
)
and
to
interpret
Scriptures
according
to
their
owne
braine
and
fancy
,
then
swelling
with
vanity
they
break
out
of
the
pales
of
the
Church
.
Nature
is
strong
in
such
kinde
of
men
,
and
grace
weak
;
and
soe
they
easily
fall
into
sinn
.
Quia
quod
Creatura
peccare
non
possit
,
habet
ex
bono
gratiae
,
non
ex
conditione
nature
:
Poore
Sall
this
presumption
hath
pulled
you
out
of
the
Temple
,
yea
periit
ipse
Angelus
superbia
tumidus
,
&
propria
potestatis
delectatione
corruptus
;
this
hath
beene
,
and
is
your
disease
:
Smoth
the
matter
the
best
you
can
,
pride
will
be
found
one
of
the
greatest
motives
of
your
departure
from
us
.
III.
CHAPTER
.
WHat
Guid
led
Sall
out
of
the
Ad
secundum
House
of
God
?
it
was
likly
the
privat
Spiritt
of
Protestanisme
,
a
kinde
of
Serpent
,
that
with
hissing
whispers
infects
the
brains
of
curious
men
,
this
spirit
hath
much
helpt
to
loose
the
man
.
Doctor
Whitaker
esteemed
agreat
Devine
in
the
English
Church
defines
this
private
spiritt
to
be
an
inward
In
Contro
▪
1.
q.
5.
C.
3.
contrae
Bellarum
.
perswation
of
the
truth
from
the
Holy
Ghost
,
in
the
secret
Closset
of
the
believers
hart
.
Sall
with
this
deceiving
guid
you
made
your
fatall
Transmigration
from
our
side
;
I
would
faigne
know
where
in
Scripture
or
the
ancient
Fathers
did
Whitaker
finde
a
ground
for
such
a
definition
of
his
privat
Spirit
,
hee
found
it
noe
where
,
and
therfore
likly
hee
made
it
in
a
dream
.
This
Spiritt
hath
not
been
knowne
to
the
ancient
Fathers
,
and
Doctors
of
the
Church
,
for
full
fiftien
ages
they
heard
nothing
of
it
,
nor
doe
any
of
us
claime
it
;
it
is
only
a
priviledg
of
your
Church
,
a
pleasant
Imagination
,
that
makes
your
people
madd
.
Exempli
Gratia
.
A
Protestant
,
with
whome
I
conferred
about
Religion
som
years
past
,
told
mee
in
plaine
termes
,
hee
needed
noe
light
or
assistance
from
Saint
Augustin
,
or
Saint
Paul
himselfe
for
to
understand
Scripturs
,
being
certaine
Iesus
,
who
redeemed
his
soule
,
would
have
a
care
,
that
hee
should
not
err
in
expounding
of
Scripture
or
any
thing
that
touched
his
salvation
;
I
demaunded
from
him
▪
could
hee
prove
by
Scripture
,
hee
had
that
infaliable
spirit
or
sacred
light
,
hee
answered
hee
could
,
and
cited
that
place
of
David
.
Signatum
Psal.
4.
est
super
nos
Lumen
vultis
tui
Domine
.
The
light
of
thy
Countenance
O
Lord
is
signed
upon
us
.
I
told
him
that
Lumen
was
commonly
expounded
to
be
ipsa
ratio
,
by
which
man
is
the
image
of
God
,
as
hee
might
read
in
the
Book
of
Genesis
,
and
that
by
this
light
man
was
in
his
nature
distinguished
from
a
brute
,
and
that
a
Turck
and
a
Pagan
alsoe
had
this
light
as
well
as
hee
,
and
by
a
good
consequence
had
an
infalible
privat
spiritt
of
expounding
Scripturs
as
well
as
hee
.
I
alsoe
assured
him
that
his
owne
Devines
would
tell
him
the
light
understood
by
David
was
noe
other
then
reason
,
which
is
the
image
of
God
,
whereto
wee
are
created
like
,
which
was
fixed
in
our
understanding
,
that
wee
may
see
and
know
,
there
is
a
God
,
that
ought
to
be
served
,
adored
,
and
loved
,
and
that
hee
will
reward
his
servants
.
Next
,
said
I
,
t
is
absurdity
to
say
,
that
a
Pagan
which
denys
Scripturs
,
should
haue
a
spiritt
to
expound
the
Scripturs
,
which
follows
from
your
opinion
.
But
this
and
all
I
could
say
,
could
draw
noe
other
answer
from
the
man
,
then
that
hee
was
sure
hee
had
himselfe
from
God
an
infalible
spiritt
of
rightly
understanding
the
Scripture
.
In
which
hee
walked
Religiously
according
to
Doctor
Whitak●rs
definition
of
the
privat
Spiritt
.
Wee
Catholicks
,
that
have
nothing
to
doe
with
this
privat
Spiritt
,
doe
firmly
believe
,
God
hath
given
a
speciall
Grace
,
and
infalible
Spiritt
of
expounding
the
Scripture
,
and
defining
Theorems
of
faith
to
generall
Councells
assembled
together
in
the
Holy
Ghost
;
(
Vbi
duo
vel
tres
congregati
sunt
in
nomine
meo
,
ibi
ero
in
medio
illorum
.
)
That
likwise
the
Pope
hath
this
infalible
Spiritt
,
quando
loquitur
ex
Cathedra
;
but
privat
men
,
bee
they
ever
soe
great
Saints
or
learned
,
wee
doe
not
allow
this
infalibility
unto
them
,
though
wee
doubt
not
,
but
the
Doctors
of
the
Church
,
who
submitts
themselves
in
all
to
the
Church
are
specially
assisted
by
the
Holy
Ghost
in
interpreting
the
word
of
God
.
The
pride
of
this
privat
Spiritt
makes
Protestants
to
make
noe
account
of
the
ancient
Fathers
and
Doctors
,
nor
of
generall
Councells
,
or
any
diffinition
or
determination
of
the
Church
;
Ex.
G.
the
second
Counsell
of
Nice
defines
the
Doctrin
of
Tradition
in
this
manner
.
Si
quu
Traditionem
Ecclesiae
sive
scripto
,
sive
consuetudine
valentem
non
curaverit
,
anathema
sit
.
The
privat
spiritt
of
Doctor
Whitaker
spurning
at
this
Councell
said
.
Generall
Councells
may
erre
.
Behold
one
Doctor
of
the
English
Church
doth
blast
with
a
breath
,
all
the
authority
and
creditt
of
this
generall
Councell
:
Tell
mee
Sall
is
not
this
a
Spiritt
of
pride
in
Doctor
Whitaker
a
little
Pigme
contesting
with
soe
many
tale
Gyants
of
Sanctity
and
learning
,
all
the
Biphops
,
and
great
Doctors
of
that
famous
Councell
?
If
wee
produce
the
Authority
of
Fathers
,
and
Saints
excellently
learned
,
as
Cyprian
,
Gregory
,
Ambross
,
Ierom
,
Augustin
and
others
,
behold
the
Father
of
Protestanisme
,
your
prime
Doctor
Luther
(
whom
your
Church
terms
a
holy
man
and
the
Hely-as
of
Germany
)
speaks
resolutly
.
Gods
Word
is
aboue
all
,
the
Devine
Majesty
makes
for
mee
,
in
soe
much
,
as
I
regard
not
,
if
a
thousaad
Augustins
,
and
as
many
Cyprians
stood
against
mee
.
Was
this
man
in
his
sences
,
Luth.
Tom.
2
contra
Henricum
Regem
Angliae
.
when
hee
vapered
in
this
kinde
?
but
how
did
Luther
prove
the
devine
Majesty
made
for
him
?
by
noe
other
means
,
but
by
his
privat
infalible
spiritt
,
which
hee
supposed
(
though
by
Scripture
hee
could
not
prove
it
)
hee
himselfe
had
,
and
those
Saints
had
it
not
.
See
now
Sall
if
you
are
happy
in
hauing
Luther
a
monster
of
sinne
with
his
privat
Spiritt
on
your
side
,
and
Cyprian
,
Augustin
,
and
the
rest
of
holy
Doctors
against
you
,
whome
you
have
forsaken
to
stick
unto
Luther
.
By
this
privat
Spiritt
you
Protestant
Domineer
over
all
sorts
of
men
,
interpreting
Scripture
as
you
please
,
and
who
interprets
otherwise
,
be
they
universitys
,
Doctors
,
Fathers
,
Councells
,
yea
and
the
very
high
Bishop
of
old
Rome
himselfe
,
all
erre
;
and
why
soe
?
because
they
have
not
the
privat
Spiritt
of
Protestanisme
:
what
a
rediculous
thing
this
is
,
even
Common
reason
teacheth
us
.
By
this
privat
Spiritt
you
Protestants
admit
for
Canonicall
Scriptures
all
you
please
,
and
you
declare
Apocriphall
what
you
please
;
by
this
Spiritt
you
take
what
Traditions
you
please
,
and
by
the
same
reject
what
you
please
:
by
this
Spiritt
you
dis●anon
the
Books
of
the
Machabees
,
Ecclesiasticus
,
and
others
,
those
said
Books
have
bine
acknowledg
S.
Aug.
in
doct.
Christ
.
l.
2
c.
8.
Can.
47.
for
Canonicall
by
Saint
Augustin
,
and
the
third
Councell
of
Africk
.
You
will
doubtless
tell
mee
,
that
your
chiefest
Doctors
Luther
and
Calvin
had
this
infallible
Spiritt
in
expounding
the
Scriptures
,
and
yet
they
give
quite
contrary
interpretations
,
of
one
and
the
same
passage
of
Scripture
,
as
this
:
Hoc
est
Corpus
meum
.
Luther
understands
Matt.
cap.
26.
that
Text
Secundum
Litteram
,
and
says
it
is
soe
of
faith
to
be
understood
,
and
condemns
for
Hereticks
the
Sacramentariant
,
Swinglians
,
and
Calvinistes
,
who
understand
that
place
figuratively
.
Luther
hath
this
saying
Englished
;
I
doe
Luth.
Ep.
ad
Har
vagium
Tom.
7.
Witt
:
f
380.
&
art
28.
contra
Lovanienses
Tom.
2.
Witt.
f.
503.
protest
before
God
and
the
world
,
that
I
doe
not
agree
with
them
(
the
Sacramentarys
)
nor
ever
will
,
while
the
world
standeth
,
but
will
have
my
hands
cleare
from
thee
blood
of
those
sheep
which
these
Hereticks
doe
drive
from
Christ
,
deceive
and
kill
.
And
againe
in
the
same
place
:
Cursed
be
the
Concord
and
Charity
of
Sacramentaryes
for
ever
,
and
ever
to
all
Eternity
.
Luther
hee
understands
the
above
cited
place
litterally
,
and
possitively
affirms
,
that
the
body
and
blood
of
Christ
is
realy
,
and
substancially
in
the
Sacrament
of
the
Altar
.
(
Hee
likwise
affirms
(
but
erroniously
)
that
bread
is
there
with
the
body
of
Christ
:
Calvin
takes
a
quite
Contrary
way
,
and
affirms
possitively
the
Body
and
blood
of
Christ
is
not
realy
and
substantially
in
the
Sacrament
but
figuratively
,
see
as
hee
expounds
this
Text
:
Hoc
est
Corpus
meum
,
thus
.
Hac
est
figura
Corporis
mei
:
now
what
is
more
different
then
the
Body
of
Christ
to
be
realy
in
the
Sacrament
,
and
the
Body
of
Christ
not
to
be
realy
in
the
Sacrament
:
Sall
reconcile
the
best
you
can
these
two
great
Doctors
of
your
Church
,
for
plaine
reason
tells
us
,
if
the
Spiritt
of
one
of
them
bee
true
,
the
other
must
bee
a
lying
Spiritt
.
And
those
are
the
men
,
these
Monsters
of
incontinency
and
pride
cover'd
with
all
sort
of
vices
,
are
the
Doctors
and
Masters
you
have
now
chosen
.
Seeing
then
this
privat
lying
Spiritt
approves
of
expounding
Scripture
at
will
and
pleasure
,
allowing
only
such
exposition
of
Gods
Word
,
as
sorts
well
to
the
supporting
of
theire
owne
errors
;
seeing
it
tramples
all
Authority
,
of
Councells
,
Fathers
,
and
Doctors
,
who
expounded
Gods
Word
differently
from
the
Protestant
Church
;
seeing
it
ingenders
,
contrariety
in
Doctrin
,
even
in
the
injoyers
thereof
,
(
as
was
now
shewed
in
Luther
and
Calvin
)
through
each
mans
misconstruction
of
Scripture
:
To
conclude
seeing
the
exorbitancy
,
pride
and
petulancy
of
this
Spiritt
is
such
,
that
it
expects
,
that
all
men
should
receive
from
it
(
as
from
a
second
Moyses
)
the
Tables
of
our
Evangelicall
Law
;
I
pray
sitt
downe
and
saddly
consider
what
you
have
done
in
following
this
pestiperous
Spiritt
,
and
wandering
with
it
have
separated
your selfe
from
your
holy
Mother
the
Church
.
IV.
CHAPTER
.
BEfore
resolving
any
thing
upon
this
Ad
tertum
.
quere
(
to
wit
,
of
what
Religion
is
Sall
become
having
forsaken
the
Catholick
Religion
.
I
must
tell
you
hee
hath
been
weakly
armed
against
the
evill
temptation
that
overcame
him
,
hee
hath
not
been
a
tale
strong
oak
resisting
the
storme
sathan
rais'd
against
him
,
but
a
wavering
reed
without
strength
or
stay
:
hee
stood
not
stiffly
upon
the
Rock
of
Peter
,
but
yielded
without
fighting
;
Tempore
tentationis
recessit
:
harken
weake
pusilanimus
Sall
to
old
Tertulian
telling
you
;
Quod
Hereses
apud
Tertul.
prescrip.
cap.
2.
eos
multum
valeant
,
qui
infide
non
valent
.
That
is
,
that
Heresies
are
strong
against
those
,
who
are
not
strong
in
theire
faith
:
To
vanquish
a
coward
,
that
makes
noe
resistance
is
but
a
smale
Glory
and
Victory
for
a
Champion
,
the
tentation
that
mastered
you
,
was
like
to
such
a
Champion
,
Illa
tentatio
vicit
te
,
non
quia
non
potuit
ipsa
vinci
&
repelli
,
sed
quia
tu
,
qui
victus
es
,
nullarum
virium
fuisti
.
That
tentation
mastered
you
not
because
the
tentation
was
strong
,
and
could
not
be
vanquished
,
but
because
you
,
that
was
vanquished
,
was
of
noe
force
or
resolution
.
Tertulian
speaks
much
to
the
same
purpose
in
those
tearms
:
Hereses
de
quorundam
infirmitatibus
habent
,
quod
valeant
,
non
valentes
si
bene
valentes
fidem
incurrant
.
That
is
to
say
,
Hereses
take
theire
force
from
the
weakeness
of
some
,
but
would
have
noe
force
if
they
encountred
men
strong
in
faith
,
You
have
beene
indeed
cast
downe
,
because
you
would
not
stand
and
fight
,
for
I
dare
affirme
there
are
hundreds
of
simple
honest
lay-men
Catholicks
borne
in
Ireland
,
would
have
rather
suffered
torments
and
death
it selfe
,
then
abjure
theire
faith
as
you
have
don
,
for
that
they
would
have
made
good
use
of
the
Grace
God
hath
given
them
,
as
you
have
not
done
,
but
like
a
languishing
man
hast
yielded
to
that
black
▪
temptation
,
over
which
they
would
have
tryumphed
:
It
was
exellently
said
of
the
formentioned
Tertulians
:
Nemo
saepiens
est
nisi
fidelis
,
nemo
major
nisi
Christianus
,
nemo
Christianus
,
nisi
qui
usque
ad
finem
perseveraverit
:
Behold
this
Sage
Father
holds
noe
man
wise
,
but
a
man
strong
in
his
faiih
,
noe
man
great
or
noble
but
a
Christian
,
noe
man
a
Christian
,
but
hee
that
continues
stout
and
faithfull
to
God
in
Combatts
and
temtations
,
and
more
especialy
when
the
storme
of
persecution
rises
;
upon
this
tryall
you
fainted
and
forsooke
your
Master
,
and
your
Religion
,
and
now
of
what
Religion
I
beseech
you
are
you
?
I
am
,
say
you
,
a
Protestant
,
a
true
Child
of
the
Church
of
England
;
but
of
what
Sect
or
kind
of
Protestants
are
you
,
is
a
new
Queere
,
for
under
this
Notion
of
Protestant
,
pass
Lutherans
,
Calvinist
,
Moderat
,
and
Rigid
,
Swinglians
,
Anabaptists
,
Phanaticts
,
or
the
last
Sect
,
which
calls
themselves
Quakers
.
Shall
I
speak
my
mind
to
you
,
having
gone
out
of
the
Roman
Catholick
Church
,
and
quit
the
faith
therin
professed
,
all
along
from
the
Apostles
tymes
till
this
day
,
you
are
of
noe
Religion
;
for
all
the
rest
is
but
Paganisme
,
Judaysme
,
and
Heresy
.
This
assertion
is
evident
out
of
the
great
Doctor
of
Nations
in
his
Epistle
to
the
Ephesians
where
hee
says
plainely
:
Vnus
Dominus
,
una
Fidos
,
unum
Baptisma
,
Ad
Ephes.
cap.
4.
One
Lord
,
one
Faith
,
one
Baptisme
.
Ergo
there
are
not
two
faithes
to
be
sau'd
in
,
but
one
only
,
and
that
the
Roman
Catholick
Faith
;
that
noe
man
can
be
sau'd
without
this
sole
only
faith
Saint
Paul
teacheth
clearely
in
his
Epistle
to
the
Hebrewes
as
thus
.
Sine
fide
autem
imposibele
est
placere
Deo
,
the
words
following
give
evidently
the
(
reason
)
Credere
enim
eportet
accedentem
ad
Deum
,
Epist.
ad
Hebr.
cap.
11.
quia
est
&
inquirentibus
se
remunerator
sit
.
But
without
faith
it
is
imposible
to
please
God
,
for
hee
that
cometh
to
God
,
must
believe
that
hee
is
,
and
is
a
rewarder
to
them
that
seek
him
.
That
the
Roman
Catholick
Faith
,
is
that
only
true
faith
,
wherin
men
are
to
be
saued
,
is
evidently
confirmed
,
for
that
it
is
taught
and
defended
only
in
the
Roman
Catholick
Church
,
which
hath
the
true
signes
and
propertys
of
a
true
Church
,
for
that
shee
is
one
only
,
and
can
not
be
many
;
that
shee
is
visible
;
and
visibly
dispersed
over
the
whole
world
,
and
therfore
Catholick
and
Universall
;
that
shee
is
infallible
and
can
not
be
deceived
,
nor
deceive
,
depending
in
her
Doctrin
upon
the
infallible
Revelation
of
God
,
being
assisted
with
Christ's
promise
of
the
perpetuall
presence
of
the
Holy
Ghost
with
her
,
and
consequently
can
neuer
faile
or
fall
into
error
;
that
shee
containeth
not
only
the
good
,
or
the
elect
in
this
life
,
but
alsoe
divers
wicked
members
,
as
the
barne
doth
both
wheat
and
chaff
;
that
likewise
shee
hath
continued
perpetually
visible
from
Christ
to
our
days
by
manifest
Successions
of
Popes
and
Bishops
,
knowne
to
the
world
,
and
shall
soe
to
the
end
;
that
there
is
noe
hope
of
salvation
out
of
this
Church
,
and
without
this
Faith
,
though
aman
live
otherwise
neuer
soe
well
,
or
give
neuer
soe
much
Almes
,
or
give
even
his
blood
,
or
suffer
neuer
soe
much
for
Christ
his
name
.
Wee
know
there
are
some
that
say
,
and
hold
,
that
Catholicks
and
Protestants
can
be
sau'd
each
in
his
owne
Religion
;
But
that
is
a
desperate
Opinion
,
and
the
refuge
of
a
very
Carless
Conscience
,
if
not
voyd
of
all
faith
:
Noe
Catholick
is
of
this
mind
,
they
are
only
Protestants
that
say
soe
,
for
wee
Catholicks
hold
with
the
Fathers
of
the
Church
,
that
salvation
is
only
,
(
as
before
was
said
)
to
be
found
in
the
Catholick
Church
,
among
others
Sainct
Irenaeus
and
Tertulian
neare
the
Apostles
tyme
,
and
after
them
Epiphanius
,
Theodoret
,
and
Saint
Augustin
,
doe
specially
treat
of
this
matter
.
The
reason
is
evident
,
in
as
much
as
Catholicks
,
and
Protestants
doe
disagree
in
substantiall
Articles
and
Theorems
of
Christian
faith
,
theire
disagreements
being
knowne
to
be
in
above
a
hundred
points
great
and
small
;
partly
about
the
God-head
of
Christ
;
his
Church
,
head
,
members
,
and
Authority
therof
in
his
descent
to
hell
;
remission
of
sinns
;
all
which
are
Articles
of
the
common
Creed
;
partly
about
the
Sacraments
both
of
theire
nature
,
number
,
force
,
and
efficacy
;
about
the
Real
Presence
,
the
effect
of
Baptisme
,
externall
Sacrifices
,
Purgatory
,
and
the
Invocation
of
Saints
,
praying
for
the
dead
,
faith
and
workes
,
manner
of
Justification
,
and
the
like
.
All
which
are
knowne
to
be
very
substantiall
points
.
It
is
therfore
very
absurd
,
and
plainly
tending
to
a
secret
kinde
of
Athisme
,
to
uphold
the
Catholick
and
Protestant
Religion
doe
not
differ
in
substantiall
points
;
and
the
differrence
being
supposed
(
as
it
must
be
)
it
is
an
Heresy
to
hould
the
Catholicks
and
Protestants
may
be
sau'd
each
in
his
owne
Religion
and
Profession
;
but
Catholicks
can
be
sau'd
in
theirs
,
which
can
not
be
said
of
the
Protestant
and
his
for
being
out
of
the
Arke
,
Debet
perire
(
as
Saint
Jerom
says
)
regnante
deluvio
.
Consider
therfor
Sall
having
departed
out
of
the
Catholick
Church
,
what
Eternity
you
may
wait
for
,
an
Eternity
of
Flames
,
darkness
and
inconsolable
lamentation
,
Vbi
ignis
&
Sulphur
,
&
spiritus
procellarum
pars
calicis
eorum
:
this
shall
be
your
inheritance
.
I
must
confess
learned
men
,
unless
careless
,
are
not
soe
easily
intrapped
by
Hereticks
;
for
all
this
I
see
with
all
your
Mastership
of
Philosophy
,
and
Divinity
in
Spaigne
you
haue
bine
deluded
and
circumvented
by
the
Protestant
Arch-Bishop
of
Cashel
,
who
likly
is
not
an
unlearned
man
;
hee
hath
not
been
carless
in
working
your
eternall
ruine
and
undoeing
,
and
it
is
usually
the
principall
care
of
Hereticks
to
pervert
true
believers
as
Tertulian
doth
excellently
teach
.
Studium
est
(
saith
hee
)
Heriticis
Tert.
d●
praeser
.
cap.
42.
sua
variare
,
nostra
subvertere
;
de
verbi
autem
administratione
quid
dicam
;
cum
hodie
sit
negotium
illis
,
non
Ethnices
convertendi
,
sed
nostros
evertendi
:
hanc
magis
gloriam
captant
,
si
stantibus
ruinam
,
non
si
jacentibus
Elevationem
operentur
,
quoniam
&
ipsum
opus
eorum
non
de
suo
proprio
edeficio
venit
,
sed
de
veritatis
destructione
;
nostra
suffodiunt
,
ut
sua
edificent
.
This
Arch-Bishop
hath
throwen
you
,
that
stood
before
in
true
faith
and
the
way
of
Salvation
;
hee
hath
done
just
according
to
what
Tertulian
tells
you
:
Quod
non
sit
negotium
Hereticis
Ethnicos
convertends
.
That
it
is
not
the
bussiness
of
Hereticks
to
convert
Ethnicks
,
which
is
most
true
,
and
for
the
better
satisfying
you
therin
,
inquire
I
beseech
you
of
said
Arch-Bishop
,
if
any
of
the
English
Protestants
Divines
,
since
the
Subscribing
and
Establishment
of
the
XXXIX
.
Articles
in
that
Kingdome
did
ever
pass
into
Japonia
or
to
any
other
Province
or
part
of
the
Indies
,
to
give
and
spread
the
light
of
the
Ghospell
(
of
which
they
boast
soe
much
themselves
to
be
the
true
and
only
expounders
and
Preachers
)
to
convert
Heathens
and
Idolaters
,
you
shall
not
I
think
finde
one
.
But
of
the
French
Nation
two
of
the
Geneva
Minions
and
Ministers
navigated
into
the
French
quarters
possessed
by
them
in
the
Indies
,
but
lived
soe
incontinently
,
and
lewdly
,
and
soe
disagreed
among
themselves
in
theire
principles
,
that
one
of
them
was
forced
to
write
to
Beza
of
theire
fruitless
progress
in
those
parts
,
who
answered
him
,
it
was
not
Gods
pleasure
the
word
of
God
should
be
Evangelized
by
them
to
those
blinded
Idolaters
,
and
soe
pray'd
them
to
returne
from
their
Mission
,
and
leave
that
worke
to
the
Iesuits
whome
hee
calleth
Locusts
,
Beza's
owne
words
are
:
Neque
vere
nobis
hic
Beza
dediversiis
Ministrorum
gradibus
printed
Londini
CI●
.
10
XCIIII
.
cap.
19.
pag.
309.
curiose
inquirendum
puto
num
ad
omnes
gentes
pervenerint
Apostoli
nec
etiam
magnopere
nobis
de
legatione
ad
remotissimas
aliquas
gentes
laborandum
,
quam
nobis
domi
&
in
propinquo
sit
satis
superque
,
quod
nos
&
Posteros
exerceat
,
has
igitur
potius
tam
longinquas
peregrinationes
Lucustis
illis
&c.
Iesus
Nomen
ementientibus
relinquamus
&c.
Neither
are
wee
(
I
think
)
to
inquire
very
ceriously
whether
the
Apostles
came
to
all
Nations
,
nor
are
wee
to
take
great
care
of
any
Mission
to
every
remote
Nations
,
seeing
wee
have
at
home
,
and
neare
at
hand
that
may
exercise
us
and
those
that
may
come
after
us
,
therfore
let
us
leave
those
forraigne
preregrinations
to
those
Locustes
that
falsely
beare
the
Name
of
Iesus
&c.
Sall
you
may
see
how
much
Beza
differed
from
the
Apostolick
zeale
and
Spiritt
in
his
uncharitable
,
and
profane
disclayme
in
all
care
of
converting
Heathen
Nations
to
the
Faith
of
Christ
,
leaving
that
(
professedly
)
to
the
Iesuits
.
This
Resolution
in
him
Dr.
Saravia
(
a
learned
Calvinist
)
condemn's
for
unchristian
in
these
words
.
Responsionem
hujusmodi
a
Domino
Beza
non
expectabam
,
nec
a
quoquam
Theologo
,
cui
Ena●gelii
Predicatio
cordi
sit
,
ut
esse
debet
,
&c
adserere
judico
impium
&
ab
omni
Christiana
Charitate
alienum
That
is
,
I
did
not
expect
an
answer
of
this
nature
from
Mr.
Beza
,
nor
from
any
Devine
,
that
takes
to
hart
the
preaching
of
the
Ghospell
as
hee
should
have
&c.
And
I
Iudge
it
Impious
and
farre
from
Christian
Charity
to
be
of
that
Opinion
.
Saravia
means
Beza's
Opinion
.
But
of
Catholick
Devines
and
Missioners
rightly
ordered
and
sent
by
the
Church
of
Rome
,
very
many
have
gone
into
America
,
and
other
Provinces
and
Countrys
to
denounce
the
word
of
God
,
and
many
of
them
have
made
great
Conversions
.
for
example
,
did
not
Saint
Francis
Xaverius
the
most
glorious
starr
of
the
Society
of
Iesus
convert
soe
many
thousand
thousands
of
soules
in
I●ponia
,
and
wherever
hee
came
?
and
therfore
justly
deserved
the
glorious
Tytle
and
Name
of
Apostle
of
the
Indies
;
are
you
not
confounded
in
your
soule
when
I
name
Saint
Xaverious
,
the
true
Spirituall
Father
in
Christ
by
the
Ghospell
of
soe
many
thousand
thousands
of
Pagans
(
not
such
a
Father
in
Christ
as
the
Protestant
Arch-Bishop
of
Cashell
whome
to
your
eternall
infamy
you
call
your
Father
in
Christ
by
the
Ghospell
.
)
While
you
desert
the
Catholick
Religion
hee
professed
,
as
alsoe
the
order
;
(
of
which
both
hee
and
you
somtymes
have
been
members
)
this
Saint
did
not
hold
for
safe
Articles
of
Salvation
your
XXXIX
.
Ariicles
,
hee
did
not
reject
the
Doctrin
of
Purgatory
and
Indulgences
,
and
the
Worship
of
Images
and
Relicks
,
prayers
to
Saints
,
and
for
the
dead
,
and
the
like
,
as
you
have
shamefully
to
your
eternall
perdition
done
,
hee
would
have
dy'd
for
maintaining
these
Articles
of
Faith
:
will
you
in
the
meane
tyme
dare
say
Xav●rius
is
not
a
Saint
,
and
Citizen
of
the
triumphant
Ierusalem
?
if
you
deny
hee
is
a
Saint
;
his
Vertue
and
Miracles
gives
you
the
Lye
;
and
if
you
venerate
him
for
a
Saint
(
as
I
think
in
your
hart
you
doe
)
you
must
grant
hee
dyed
in
a
true
sauing
Faith
,
without
which
hee
could
not
be
a
Saint
!
what
Faith
?
the
Roman
Catholick
Apostolick
,
and
therfore
in
the
Roman
Catholick
Church
,
hee
is
a
Canonized
Saint
.
Now
granting
him
to
be
a
Saint
,
Sall
consider
well
if
you
have
don
wisely
in
forsaking
the
faith
Xaverius
a
great
Servant
of
God
professed
.
Now
Sall
if
you
will
be
pleased
to
take
a
little
paines
in
running
over
Doctor
King
Bishop
of
Londons
Legacy
,
or
motius
in
Changing
the
Protestant
Religion
,
and
becoming
Catholick
,
you
will
confess
your selfe
to
have
committed
a
great
and
unexcusable
folly
in
your
Choice
and
Change
in
Religion
,
the
rather
that
said
Doctor
King
makes
evident
that
your
chiefest
Doctors
Luther
and
Calvin
were
Patrons
of
Arianisme
,
which
hee
proves
thus
:
Is
it
not
Vidi
Enchirid
precum
Ann●
1541.
confessed
that
Luther
was
soe
adverss
to
the
blessed
Trinity
,
that
hee
would
not
brook
this
vers
to
stand
in
the
Latanys
,
holy
Trinity
one
God
have
mercy
upon
us
,
affirming
the
word
Trinity
to
be
a
human
Invention
and
to
sound
coldly
;
and
hence
it
is
that
Luther
in
these
ensuing
words
disgorgeth
forth
his
poyson
against
the
most
sacred
Trinity
:
Anima
mea
odit
OMOUSION
;
&
optime
exigerunt
Ariani
,
ne
vocem
illam
prophanam
&
novam
regulis
fidei
statui
liceret
.
That
is
:
My
soule
even
bated
the
word
Homousion
,
or
consubstantialis
;
and
the
Arians
justly
urged
,
that
this
prophane
and
new
word
should
not
be
inserted
within
the
rules
or
principles
of
our
Faith
.
Now
to
Calvin
,
wee
doe
finde
(
said
Doctor
King
)
Calvin
to
tread
the
stepps
of
Luther
in
disalowing
that
former
prayer
;
Holy
Trinity
one
God
have
mercy
upon
us
.
For
thus
Calvin
writeth
:
Precatio
,
sanctae
Trinitas
unus
Deus
miserere
nostri
mihi
non
In
Epist.
2.
ad
Polonus
de
Trinitate
pag.
700.
placet
,
ac
omnino
Barbariem
sapit
.
That
is
,
that
prayer
holy
Trinity
one
God
have
mercy
upòn
us
pleaseth
mee
not
,
for
it
wholy
taste●h
of
Barbarisme
.
Said
Doctor
King
further
teacheth
in
these
motives
;
that
foule
dèceipts
and
sleights
and
falcifications
are
practised
by
Protestant
writers
;
that
your
XXXIX
.
Articles
of
Protestancy
are
Heresyes
;
that
true
Miracles
have
beene
wrought
for
proof
of
the
Catholick
Religion
,
but
neuer
any
for
Protestancy
;
that
there
is
unity
in
Catholick
Religion
,
and
disagreements
in
Protestancy
;
that
the
Doctrin
of
Catholick
Religion
tends
directly
to
Vertue
,
of
Protestancy
to
vice
and
liberty
.
When
you
shall
attentively
read
this
learned
mans
motius
,
why
and
wherfore
hee
quitted
the
Protestant
Religion
and
became
Catholick
,
you
must
hold
your selfe
for
a
madd
man
for
having
forsaken
the
Catholick
Religion
to
become
Protestant
.
The
last
motive
(
the
12.
which
is
most
to
be
considered
of
all
,
in
order
to
safty
)
is
that
Salvation
may
be
had
in
the
Catholick
Religion
,
even
by
the
Confessions
of
Protestant
Devines
and
Writers
,
(
and
likely
some
of
them
have
signed
the
XXXIX
.
Articles
)
whence
hee
Derives
an
undeniable
Consequence
,
that
the
Catholick
Religion
is
the
safest
:
hee
discourseth
to
this
purpose
;
both
the
sides
and
the
learnedest
of
both
the
sides
Confess
and
agree
salvation
can
be
obtained
in
the
Roman
Catholick
Faith
,
that
same
faith
which
hath
beene
professed
and
maintaned
,
by
Popes
,
Catholick
Bishops
,
and
Catholick
Congregations
directed
and
governed
by
them
in
Spiritualibus
;
in
Confirmation
of
which
the
Catholick
Saints
in
our
Littanys
,
are
acknowledg'd
for
Saints
by
the
Protestants
;
but
all
the
Catholick
side
hould
that
Protestants
cannot
be
saued
in
theire
Religion
,
(
the
Religion
of
the
XXXIX
.
Articles
.
)
Ergo
(
saith
Doctor
King
)
it
is
Wisdome
and
the
safest
way
to
Imbrace
the
Catholick
Religion
,
acknowledged
by
both
sides
,
for
the
safest
to
Salvation
.
I
will
conclude
this
discourse
in
giving
you
Doctor
Kings
owne
words
upon
this
subject
(
with
which
hee
concludes
his
book
of
motives
)
excellent
perswading
words
.
But
heere
doe
present
unto
us
,
(
saith
Doctor
King
)
two
Porismata
or
resultancyes
,
out
of
the
premisses
of
this
passage
.
The
first
,
that
all
true
reason
perswadeth
The
12
Motive
pag.
165.
166.
167.
me
to
implant
and
ingraft
my selfe
in
that
Church
,
which
I
finde
to
be
ackowledged
,
for
the
true
Church
,
promising
salvation
t●
her
members
,
even
by
her
adversarys
.
For
if
I
dye
Catholick
(
my
life
being
agreeable
thereto
)
both
Catholicks
and
Protestants
warrants
my
S●lvation
;
but
dying
in
the
Faith
of
Protestancy
,
the
Protestants
alone
(
and
this
in
honour
of
theire
owne
Religion
)
assure
mee
of
it
,
for
there
is
neuer
a
learned
Catholick
wryter
in
the
world
(
an
observation
much
to
be
weighed
)
who
granteth
,
that
a
Protestant
dying
with
a
positive
,
setled
,
and
coutumacious
neglect
of
the
Catholick
Church
and
Faith
,
can
be
saved
.
This
then
being
●hus
,
shall
I
in
soe
great
a
bussiness
leave
a
certainty
for
an
uncertainty
?
God
forbid
.
Wee
Protestants
expeot
to
be
believed
in
other
our
positions
and
Doctrins
;
why
not
then
in
this
?
Since
then
the
Protestants
doe
teach
,
that
Catholicks
(
soe
dying
)
are
in
state
of
Salvation
,
I
am
resolued
,
my
Brethrens
wrytings
shall
have
that
powerfull
Influence
over
mee
,
as
what
themselves
doe
heerin
teach
,
I
will
(
through
Gods
Grace
)
put
in
Execution
.
And
soe
my
will
shall
become
in
this
point
,
a
ready
and
seruiceable
handmayd
to
theire
Iudgments
.
The
second
.
The
wrong
,
which
wee
Protestants
commit
,
in
afflicting
the
Catholicks
,
and
in
unnaturally
be●rampling
upon
theire
dejected
estates
,
only
for
matters
of
Religion
.
Alas
!
by
our
owne
Doctrin
,
they
are
neither
Babylonians
,
nor
Aegyptians
;
both
they
and
wee
being
(
as
wee
teach
)
Israelits
;
why
then
should
Israel
thus
persecute
Israell
?
Are
wee
not
become
the
gaze
of
Christendome
,
thus
to
fight
without
an
Enemy
?
thus
for
Kindred
to
wound
its
owne
Kindred
,
yea
often
the
Father
the
Sonne
?
soe
turning
our
owne
Swordes
into
our
owne
Childrens
breasts
;
wee
still
inciting
his
Majesty
to
greater
severity
(
a
Prince
of
his
owne
Disposition
,
of
the
most
benigne
,
mercifull
,
and
commiserating
nature
,
that
the
world
at
this
day
enjoys
)
and
all
this
for
the
Catholicks
living
in
that
Faith
and
Religion
;
in
which
our selves
teach
,
they
may
be
saved
;
thus
doe
wee
make
the
confessed
hope
of
theire
Salvation●
to
be
the
sole
cause
of
theire
pressures
and
callamityes
.
Good
God!
who
would
think
,
that
Christians
,
the
chiefest
Articles
of
whose
Faith
are
either
reputed
but
as
indifferencyes
,
or
(
which
is
more
)
believed
for
true
Doctrin
by
theire
oppressours
;
whose
Church
is
acknowledged
to
be
the
[
](A40453-e17440-b)d
d
D.
Morton
ubi
supra
.
Church
of
God
houlding
the
foundation
of
the
Ghospell
;
the
[
](A40453-e17450-b)e
e
M.
Hooker
ubi
supra
.
family
of
Iesus
Christ
;
it
being
noe
severall
[
](A40453-e17460-b)f
f
M.
Bunni
ubi
supra
.
Church
from
theirs
,
nor
theirs
from
it
;
houlding
[
](A40453-e17470-b)g
g
D.
Field
ubi
supra
.
a
saving
Profession
of
the
truth
in
Christ
;
in
which
many
[
](A40453-e17480-b)h
h
D.
Covell
with
the
other
doctors
ubi
supra
.
dying
are
by
their
adversaries
registred
for
most
glorious
Saints
;
Should
neuer
the
less
bee
persecuted
by
either
Christians
of
their
owne
Country
(
yea
their
owne
flesh
)
for
theire
only
persevering
in
the
a
foresaid
Church
,
with
Confisca●ion
of
goods
,
restraint
of
body
,
some●ymes
with
sheeding
of
most
inno●ent
blood
,
and
suffering
a
cruell
death
:
Obstupecite
(e)
coeli
super
hoc
,
&
portae
●jus
desolamini
vehementer
.
Heere
now
I
will
stay
my
penne
,
making
this
last
motive
,
as
a
fitting
Catastrophe
for
all
:
Since
that
Closure
,
(
i
)
Hierem
cap.
2.
and
end
is
warrantable
enough
,
which
evicteth
from
the
ingenious
Confessions
of
the
most
learned
Protestants
,
that
I
may
be
saved
in
that
Religion
▪
wherein
I
am
,
resolued
to
dye
.
I
think
Sall
you
can
not
meet
with
a
stronger
argument
,
then
Doctor
Kings
unanswerable
discourse
,
for
bringing
you
backagaine
to
your
Mother
the
Catholick
Church
.
V.
CHAPTER
▪
TO
the
fourth
Quere
.
(
Who
are
Ad
quartum
.
the
Doctors
Sall
parted
from
,
and
who
those
new
ones
hee
imbraced
)
It
is
easily
answered
;
hee
hath
quitt
the
four
great
Doctors
of
Gods
Church
,
holy
Saints
,
Gregory
,
Ambrosse
,
Augustin
,
and
Ierome
,
and
all
the
ancient
Fathers
,
and
Catholick
Doctors
:
how
famous
these
foure
Doctors
were
,
for
great
Sanctity
,
Learning
and
Authority
,
is
sufficiently
knowne
over
all
the
world
:
They
have
beene
the
Lights
,
Pillars
,
Champions
,
and
Ornaments
of
the
Church
,
profound
in
humility
,
flaming
with
Charity
,
Conspicuous
in
their
Conversation
,
sublime
in
their
Comtemplation
,
zealous
in
converting
Souls
,
and
defending
the
House
of
God
;
they
have
beene
such
,
as
Saint
Paule
desires
Gods
Servants
to
bee
:
Abnegantes
impietatem
,
&
secularia
desideria
,
Ad
Titum
cap.
2.
sobrié
justé
&
pié
viventet
in
hoc
seculo
,
expectantes
beatam
spem
&
adventum
Gloriae
magni
Dei
,
&
salvatoris
nostri
Jesu
Christs
.
Cum
quo
jam
triumphant
in
Caelo
.
That
is
,
denying
Impiety
,
and
wordly
desires
,
living
soberly
,
justly
,
and
Godly
in
this
world
,
expecting
the
blessed
hope
of
the
great
God
,
and
our
saviour
Iesus
Christ
;
with
whome
they
now
tryumph
in
heaven
.
What
more
glorious
then
Gregory
,
and
what
more
humble
then
hee
set
on
the
holy
Chaire
of
Peter
;
noe
less
praised
and
honoured
for
flying
and
hyding
himselfe
from
that
highest
Dignity
on
earth
,
then
in
enjoying
it
?
Did
the
world
see
a
more
holy
and
stouter
Bishop
then
Ambross
?
what
Combats
had
hee
with
Emperours
,
and
potentates
for
Piety
and
Religion
,
and
in
all
had
the
Victory
.
Soone
after
being
consecrated
conferring
with
the
good
Imperour
Valentiniane
the
elder
about
great
affaires
of
Church
and
Common
Wealth
,
hee
complained
in
a
grave
speech
,
(
for
hee
was
very
eloquent
)
that
Potentates
in
those
days
much
oppressed
the
People
,
instigated
therunto
by
wicked
members
,
that
were
about
them
;
this
worthy
Emperour
was
noe
way
offended
with
this
Christian
,
and
Priestly
Liberty
,
but
praising
Ambross
his
Candid
minde
,
said
to
him
:
Noveram
prius
hanc
tuam
Ambrosi
libertatem
,
macte
igitur
vertute
,
age
quod
tui
muneris
est
,
cnra
,
ut
res
Christiana
consistat
incolumis
,
ut
vetteris
Religionis
Disciplina
incorrupta
perseveret
doce
,
quae
amare
,
doce
quae
sugere
debeamus
.
That
is
;
Ambross
,
I
knew
your
Liberty
,
take
Courage
,
doe
what
appertains
to
a
good
Bishop
,
have
a
care
,
that
the
great
affaire
of
Christians
be
safe
and
sound
,
that
the
Discipline
of
the
ancient
Religion
persever
untoucht
,
teach
us
what
wee
ought
to
love
,
and
what
to
fly
.
O
wise
and
Godly
Emperour
!
thus
began
Ambross
with
a
holy
freedom
and
soe
persevered
till
his
dying
day
.
One
of
the
greatest
Combats
hee
had
for
Religion
,
and
the
Glory
of
God
was
with
Iustina
the
Empress
a
perverse
Arrian
,
and
a
fervent
protectrix
of
that
Sect.
This
Lady
after
the
death
of
her
husband
Valentinian
(
in
whose
life
tyme
shee
dared
not
declare
her selfe
to
be
what
shee
was
an
Arrian
)
shee
began
to
belch
out
the
poyson
within
her
and
to
afflict
sharply
Saint
Ambrose
.
Shee
furiously
angry
against
the
holy
man
for
opposing
himselfe
to
the
Arrians
resolved
to
have
him
bannished
,
thinking
by
that
meanes
to
pull
downe
a
strong
Pillar
of
Gods
House
and
to
raise
up
Arrianisme
:
shee
made
account
shee
was
able
to
accomplish
her
wicked
undertaking
,
her
Sonne
Valentinian
the
Emperour
being
yong
,
and
in
her
power
and
Disposition
;
to
him
shee
complained
that
Ambrose
had
contumeliously
dishonoured
her
,
here
upon
the
yong
Emperour
(
who
much
lou'd
his
Mother
)
became
incensed
against
the
good
Bishop
,
and
commaunded
him
(
being
there
unto
incited
by
his
Mother
,
and
others
of
that
Religion
)
to
come
to
court
and
dispute
with
some
of
the
Arrians
,
but
hee
refus'd
to
come
,
saying
hee
would
not
honour
obstinate
Hereticks
with
any
conferrence
or
Disputation
,
they
being
obliged
to
believe
as
the
Universall
Church
did
,
otherwise
were
lyable
to
punishment
according
to
the
laws
made
against
Hereticks
in
that
case
;
this
denyall
being
made
,
the
Empresse
procured
a
peremptory
commaund
from
her
Sonne
to
Ambross
,
to
deliver
up
a
Basilica
or
great
Church
to
the
Arrians
for
their
Communion
,
and
a
band
of
Souldiers
(
imploy'd
to
that
effect
)
were
to
bring
him
prisoner
,
if
hee
refus'd
it
.
The
Saint
was
then
praying
God
in
the
Church
,
and
singing
Psalmes
with
his
flock
,
the
people
though
unarmed
profered
to
defend
their
Father
,
but
hee
would
have
noe
resistance
made
(
hee
was
sure
the
Angells
of
God
attending
their
Lord
in
the
House
of
Prayer
would
defend
him
,
and
soe
it
happened
for
the
Souldery
did
not
lay
hands
on
him
,
but
asked
him
with
all
mildness
and
humility
in
the
Emperours
name
a
Church
for
the
Arrians
,
)
but
hee
flattly
denyed
what
the
Emperour
demaunded
,
and
said
hee
neither
would
,
nor
could
deliver
to
the
Empress
Gods
inheritance
,
his
Church
to
be
poluted
by
Hereticks
,
that
in
this
matter
hee
could
not
obey
the
Emperour
,
and
that
hee
feared
not
prison
,
or
death
it selfe
in
soe
good
a
quarrell
:
It
was
then
hee
spake
that
Devine
and
magnificent
Language
:
Soluimus
,
quae
sunt
Caesaris
,
Caesari
,
&
Ambr.
Tom.
3.
&
5.
Epist
,
Oratin
Auxentium
de
Basilicis
tradendis
▪
quae
sunt
Dei
,
Deo
;
tributum
Caesaris
est
,
non
negatur
,
Ecclesiae
Dei
est
,
Caesari
utique
non
debet
addici
,
quia
jus
Caesaris
esse
non
potest
Dei
Templum
;
quod
cum
honorificentia
imparatoris
nemo
dictum
potest
negare
,
quid
enim
honorificentius
,
quam
ut
imperator
Ecclesiae
Filius
esse
dicatur
?
quod
cum
dicitur
,
sine
peccato
dicitur
,
cum
gratia
dicitur
.
That
is
▪
Wee
have
payd
to
Caesar
,
what
was
Caesars
,
and
to
God
,
what
was
Gods
;
tribute
is
due
to
Caesar
,
it
cannot
be
deny'd
the
Church
is
Gods
,
it
can
not
be
given
to
Caesar
,
because
the
Temple
of
God
cannot
be
Caesars
right
;
which
noe
man
can
deny
is
said
with
honour
to
Caesar
.
What
is
more
commendable
and
honourable
then
for
the
Emperour
to
be
cal'd
a
Child
of
the
Church
,
which
is
spoken
,
without
sinn
,
and
without
offence
of
Caesar
,
and
with
great
Grace
and
respect
.
After
this
by
a
letter
to
his
sister
Marcellina
hee
gave
an
ample
account
of
what
had
past
in
this
bussiness
,
and
said
these
words
.
Mandatur
denique
tradi
Ambr.
Tom.
3.
E.
L.
Epist
-
33.
ad
Marcelinam
Sororem
.
Basilica
,
respondeo
:
nec
mihi
fas
est
tradere
,
nec
tibi
accipere
imperator
expedit
,
allegatur
;
imperatori
licere
omnia
,
ipsius
esse
universa
,
respondeo
:
noli
te
gravare
Imperator
,
ut
putes
te
in
ea
,
quae
Divina
sunt
imperiale
aliquod
jus
habere
,
noli
te
extollere
,
sed
si
vis
diutius
imperare
,
esto
Deo
subditus
,
scriptum
est
,
quae
Dei
,
Deo
;
quae
Caesaris
,
Casari
.
That
is
:
It
was
commaunded
by
Caesar
a
Church
should
be
given
up
,
I
answer
,
I
have
noe
power
O
Emperour
to
give
a
way
a
Church
,
nor
is
it
expedient
for
you
to
receive
it
.
It
is
aleadged
,
all
things
are
lawfull
to
the
Emperour
,
that
all
apertaine
to
him
.
I
answer
:
doe
not
trouble
your selfe
O
Emperour
,
doe
not
think
you
have
any
imperiall
right
to
those
things
that
are
Devine
,
doe
not
extoll
your selfe
but
if
you
have
a
minde
to
raigne
long
,
bee
subject
and
obedient
to
God
:
for
it
is
written
quae
Dei
,
Deo
;
quae
Caesaris
,
Caesari
.
What
speech
was
ever
spoken
by
a
Bishop
more
sound
and
glorious
then
that
of
Saint
Ambrose
to
Auxentious
the
Arrian
:
Imperator
bonus
intra
Ecclesiam
,
non
supra
Ecclesiam
est
.
That
is
,
a
good
Emperour
is
within
the
Church
,
not
aboue
the
Church
.
And
after
said
to
the
Emperour
himselfe
:
Domum-privati
non
potes
jure
temerare
,
Domum
Dei
existimas
auferendam
)
You
cannot
rightly
violate
a
privat
man's
House
,
and
doe
you
think
the
House
of
God
can
be
taken
away
?
and
said
further
:
Ad
Imperatorem
pertinent
Palatia
,
ad
Sacerdotem
Ecclesiae
;
publicorum
tibi
moenium
jus
Commissum
est
,
non
Sacrorum
.
That
is
:
The
Palaces
appertaine
to
the
Emperour
,
Churches
to
the
Priest
.
To
thee
O
Emperour
the
right
and
defence
of
the
wales
of
the
Citty
is
committed
,
not
of
Churches
,
or
holy
Places
.
Saint
Ambress
his
minde
is
cleare
and
evident
by
his
words
,
to
wit
,
that
hee
acknowledges
the
Emporour
Lord
of
Pallaces
,
and
of
the
Wales
of
the
Citty
,
but
not
of
Churches
,
for
hee
allow'd
no
power
or
Jurisdiction
to
the
Fmperour
,
over
or
in
the
Church
.
Sall
you
see
how
Ambrose
by
this
undaunted
generous
answer
denyed
to
yield
to
the
Emperour
one
Basilica
or
Church
,
for
the
Liturgy
of
the
Arriaens
the
Empresse
being
of
that
Religion
,
and
you
have
joyned
in
Communion
and
Religion
with
those
Protestant
Bishops
and
Clergy-men
,
that
made
and
signed
the
XXXIX
.
Articles
,
and
delivered
up
to
Queen
Elizabeth
all
the
Churches
in
England
,
and
all
Eeclesiasticall
Iurisdiction
and
power
over
themselves
,
and
all
the
people
;
in
Spiritualibus
,
which
I
am
a
shamed
to
write
;
with
those
I
say
,
you
have
joyned
,
denying
to
the
Pope
,
(
against
all
piety
and
reason
)
over
that
Kingdome
and
People
all
Spirituall
Superiority
,
and
therin
you
seperate
to
your
great
shame
from
Saint
Ambrose
.
The
next
conflict
Ambross
had
,
was
with
Maximus
who
had
kild
the
yong
Prince
Gracianus
,
the
holy
Bishop
goeing
to
seek
the
body
of
the
dead
Prince
,
behaved
himselfe
like
a
noble
and
stout
Prelate
;
hee
excomunicated
the
Tyrant
for
sheding
Innocent
blood
,
and
commaunded
him
to
doe
severe
pennance
for
soe
cruell
a
Murther
.
After
this
,
Ambrose
had
a
great
encounter
with
the
Emperour
Theodosious
,
which
fell
out
in
this
manner
.
Theodosius
,
after
defeating
the
Tyrant
Eugenius
,
who
was
killed
in
the
fight
,
(
which
victory
hee
atributed
to
Saint
Ambrosse's
prayers
and
power
with
God
)
being
transported
with
an
implacable
anger
against
the
Cittizens
of
Thessalonica
for
the
death
of
one
of
his
Courtiers
slaine
by
that
People
in
a
tumult
;
to
revenge
this
mans
death
,
hee
invited
the
People
to
the
Spectacula
,
or
usuall
pastymes
in
those
days
,
and
gave
order
to
the
armed
Souldery
to
inviron
and
Massacre
the
innocent
multitud
,
without
Distinction
of
Age
or
sexe
;
there
were
slaine
by
this
blooddy
Edict
seaven
thousand
Soules
.
This
butchery
being
ended
the
Emperour
took
his
way
for
Millan
,
and
thinking
according
to
his
ordinary
custome
to
goe
to
the
Church
,
Saint
Ambross
with
a
Godly
anger
opposed
himselfe
,
and
denyed
him
ingress
giving
him
a
severe
reprehention
in
this
kind
.
Quid
(
inquit
)
tentas
Caesar
?
quid
moliris
?
tune
Domini
Templum
post
tam
Crudelem
innocentium
hominum
stragem
intrare
audes
?
noli
Caesar
,
noli
Priorem
iniquitatem
tuam
haec
te-meritate
augere
;
exhorresco
,
hoc
tam
immane
facinus
,
&
tuum
gladium
civium
Innocentium
,
tam
iniqua
morte
cruentnm
videre
non
possum
?
Glamat
(
Caesar
)
de
Terra
ad
Caelum
contra
te
Sanguis
innocentum
.
That
is
:
What
doe
you
atempt
Caesar
?
what
are
you
about
to
doe
?
doe
yon
dare
to
enter
Gods
Tem●le
after
soe
Cruell
a
Massacre
of
Innocent
People
?
Caesar
doe
not
,
doe
not
augment
the
sinn
you
have
committed
with
this
new
Temerity
;
I
abhorr
thy
cruell
Act
,
and
I
cannot
indure
to
see
your
sword
blooddy
with
the
unjust
death
of
soe
many
innocent
Cittizens
:
Caesar
the
blood
of
the
Innocent
Cryes
to
heauen
against
you
.
What
did
the
Emperour
in
this
encounter
,
receeving
soe
sharpe
a
rebuke
?
hee
revered
the
reprehention
and
the
liberty
of
the
holy
Bishop
,
and
began
to
lament
bitterly
his
great
sinn
,
and
soe
retyred
to
his
Pallace
,
not
daring
to
enter
the
Church
;
I
may
in
this
place
say
:
O
Incomparabilem
Pontisicis
dignitatem
!
O
Imperatoris
pi●tatem
insignem
!
Soon
after
came
on
the
feast
of
the
Nativity
,
when
the
Emperour
much
afflicted
for
his
being
kept
out
of
the
Church
,
sent
Rufinus
prefect
of
the
Pallace
,
to
have
the
Excomunication
taken
of
,
this
powerfull
Courtier
made
account
the
Saint
would
instantly
yield
,
but
the
Bishop
would
not
heare
him
,
wherfore
the
Emperour
wholy
compunct
and
penitent
,
came
in
person
to
Ambrose
,
humbly
demaunding
hee
would
give
him
Entrance
into
the
Church
,
on
that
holy
Feast
,
that
he●
might
partake
of
the
joy
the
poorest
men
in
the
Citty
enjoyed
:
but
the
Bishop
said
:
Quid
agis
Caesar
?
quid
poscis
?
num
tam
immane
scelere
tuo
dignam
penitudinem
ostendisti
?
tuum
est
,
(
said
Caesar
)
remedia
dare
,
meum
accipere
,
imper●
quid
fieri
velis
;
non
obsisto
:
hoc
solum
ambio
,
ut
cum
Deo
meo
in
Gratiam
redire
possem
.
That
is
.
What
doe
you
Caesar
?
what
seek
you
from
mee
?
have
you
done
condigne
pennance
for
soe
great
a
sinn
?
It
is
(
said
Caesar
)
your
part
to
commaund
and
praescribe
a
remedy
,
and
myno
to
receive
the
same
:
Commaund
what
you
will
have
done
,
I
shall
not
resist
;
this
only
I
seek
,
that
I
may
be
reconciled
to
my
God
.
Then
Ambrose
seeing
and
admiring
Caesars
most
Christian
example
in
contrition
and
obedience
received
him
into
the
Church
with
great
joy
of
all
the
People
.
Was
ever
under
the
heavens
a
more
noble
and
pious
contention
then
this
between
Tbeodosius
and
Ambrose
?
I
have
enlarged
my selfe
a
little
longer
,
(
though
I
hope
not
unprofitably
)
upon
this
rare
History
,
and
example
of
the
zeale
and
fortitude
of
a
good
Bishopl
,
and
of
the
piety
and
obedience
of
a
good
Emperour
.
Had
wee
in
this
age
but
a
few
Ambroses
,
they
would
(
I
dare
say
)
make
the
Church
of
God
,
and
the
Monarchy
of
the
world
more
Godly
,
and
happier
then
now
they
are
.
And
how
to
Saint
Augustin
.
Was
there
ever
from
the
Creation
of
the
world
a
more
learned
and
humble
man
then
this
Saint
?
What
Heresiarch
in
his
tyme
lifted
up
his
head
,
that
hee
did
not
refute
and
knock
downe
?
doe
not
all
learned
men
at
this
day
draw
from
him
,
as
from
a
Spring
and
Fountaine
all
Wisdome
and
Learning
?
Who
among
men
was
a
greater
defender
,
of
verity
and
the
Church
then
hee
?
What
quantity
of
vollumes
and
books
hath
hee
set
forth
to
this
effect
?
no●
Doctor
profounder
,
none
more
learned
,
nor
more
penetrating
hard
questions
and
difficultyes
,
in
Scripture
,
Fathers
,
and
Divinity
then
hee
,
but
in
nothing
more
gloriovs
then
in
his
humble
Books
of
Confessions
.
Are
not
you
Sall
confounded
in
your
soule
for
parting
from
this
great
Catholick
and
most
holy
and
learned
Doctor
,
and
adhering
to
those
new
unCatholick
Bishops
of
England
with
theire
XXXIX
.
Articles
(
for
the
most
part
of
them
condemned
Heresies
)
who
have
but
the
titulary
name
of
Bishops
,
and
noe
holy
Order
at
all
,
and
consequently
cannot
conferre
holy
Orders
on
others
,
wherfore
as
was
well
observed
by
a
late
Author
,
the
Church
of
England
is
noe
Church
,
because
it
wants
Priest
and
Sacrifice
.
What
shall
I
say
now
of
holy
Hierome
,
the
great
Oracle
of
the
world
for
expounding
Scriptures
,
to
him
from
all
Places
,
and
Provinces
,
Fathers
and
learned
men
did
write
for
clearing
and
resolving
deep
difficultyes
,
and
obscure
sences
of
the
Scripture
;
who
a
greater
Enemy
to
his
body
then
this
Saint
?
Who
more
mortify'd
?
what
an
austere
life
did
hee
lead
in
the
Wilderness
of
Syria
?
where
hee
cry'd
out
in
this
Language
.
O
quoties
ego
ipse
in
eremo
constitutus
,
Epist:
22.
ad
Eustochium
.
&
in
illa
vasta
solitudine
,
quae
exusta
solis
ardoribus
,
horridum
Monachis
prestat
habitaculum
,
putabam
me
Roman
is
interesse
deliciis
.
Sedebam
solus
,
quia
amaritudine
repletus
eram
.
Horrebant
sacco
membra
deformia
,
&
squalida
cutis
situm
Aethiopicae
carnis
obduxerat
,
quotidie
lachrimae
,
quotidie
gemitus
,
&
si
quando
repugnantem
somnus
imminens
oppresserat
,
nuda
humo
vix
ossae
harentia
collidebam
.
De
cibis
verò
&
Ipotu
taceo
:
cum
etiam
languentes
Monachi
aquae
frigidae
utantur
,
&
coctum
aliquid
accepisse
,
luxuria
sit
.
Ille
igitur
ego
,
qui
ob
gehennae
metum
tali
me
carceri
ipse
damnaveram
,
Scorpionum
tantùm
socius
&
ferarum
,
sapè
choris
intereram
puellarum
.
Pallebant
or
a
jejuniis
,
&
mens
desideriis
aestuabat
inifrigido
corpore
:
&
ante
hominem
sua
jam
carne
praemortuuu●
,
fola
libidinum
incendia
bulliebant
.
Itaque
omni
auxilio
destitutus
,
ad
Jesu
jacebam
pedes
;
rigabam
lacbrimis
:
crine
tergebam
:
&
repugnantem
carnem
hebdomodarum
inedia
subjugabam
.
Non
●rubesco
consiteri
infelicit
atis
meae
miseriaemquin
potius
plango
me
non
esse
,
quod
fuerim
.
Memini
me
clamantem
,
diem
crebro
junxisse
cum
nocte
,
nec
prius
à
pectoris
cessasse
verberibus
,
quàm
rediret
,
Domino
increpante
.
tranquilitas
.
Ipsam
quoque
cellulam
meam
.
quasi
cogitationum
mearum
consciam
,
pertimescebam
,
&
mihimet
iratus
&
rigidus
,
solus
deferta
penetrabam
.
Sicubi
concava
vallium
,
aspera
montium
,
rupium
ptaerupta
cernebam
,
ibi
meae
orationis
locus
,
ibi
illud
miserrimae
carnis
ergastulum
:
&
ut
mihi
testis
est
Dominus
,
post
multas
lachrimas
,
post
coelo
inhaerentes
oculos
,
nonnunquam
videbar
mihi
interesse
agminibus
Angelorum
:
&
laetus
gaudensque
cantabam
:
post
te
,
in
odorem
unguentorum
tuorum
curremus
.
That
is
.
O
how
living
and
lamenting
in
the
desert
,
and
vast
Wilderness
,
which
scorched
with
the
burning
of
the
Sonne
gives
a
horrible
kind
of
dwelling
to
the
Monks
,
and
notwithstanding
in
my
minde
I
was
injoying
the
delights
of
Rome
:
I
sate
alone
replenished
with
bitterness
.
All
the
parts
of
my
body
covered
with
sackcloath
gave
mee
a
kind
of
horrour
;
and
my
withered
skinn
was
black
like
the
Flesh
of
an
Ethiopian
,
nothing
but
teares
and
sighes
day
and
night
,
and
if
sleep
coming
on
did
oppress
mee
resisting
it
,
I
layed
on
the
naked
ground
my
bare
bones
hardly
hanging
together
.
I
say
nothing
of
my
fare
and
drinck
,
when
Monks
fainting
and
languishing
used
noe
other
drinck
then
cold
water
,
and
to
eat
any
thing
that
was
hott
,
or
saw
the
fyre
,
was
among
them
esteemed
a
great
delicacy
and
wantonness
.
I
therfore
,
who
for
the
feare
of
hell
condemned
my selfe
to
such
a
prison
,
companion
only
of
Scorpions
,
and
wilde
beasts
,
seemed
to
be
in
my
thoughts
present
at
the
sporting
,
and
dansing
of
the
Ladys
of
Rome
.
My
countenance
was
pale
with
fasting
,
and
yet
my
minde
in
a
cold
body
was
flaming
with
burning
desires
of
Concupisence
.
In
this
anguish
and
lamentable
Condition
,
destitute
of
all
comfort
I
sat
downe
at
the
feet
of
Crucify'd
Iesus
,
I
watered
them
with
teares
,
and
dry'd
them
with
my
havre
,
and
tamed
the
Rebellion
of
my
Flesh
with
the
want
of
fooding
for
many
weeks
.
I
am
not
ashamed
to
confesse
the
misery
of
my
unhappy
Condition
.
I
remember
well
,
I
have
oft
joyned
the
day
with
the
night
weeping
and
crying
to
God
,
and
knocking
my
breast
with
strokes
and
blowes
,
untill
tranquility
and
quiet
returned
,
and
that
the
Lord
was
pleased
to
give
mee
ease
in
my
Tentations
.
I
feared
my
cell
it selfe
,
least
it
should
have
knowne
my
inward
thoughts
;
and
all
alone
angry
and
sever
against
my selfe
,
I
penetrated
the
desert
;
there
I
beheld
the
depth
of
the
valleys
the
asperitie
of
the
mountains
,
and
the
precipice
of
the
high
rocks
,
there
was
the
place
of
my
prayers
,
and
the
prison
of
my
miserable
Flesh
,
and
as
my
Lord
is
my
wittness
,
after
many
teares
,
and
after
my
eyes
being
fixt
upon
heaven
I
thought
somtymes
I
was
present
with
Hostes
of
Angells
,
and
joyfully
I
did
cry
to
thee
my
God
,
I
will
runne
after
thee
,
and
after
the
odour
,
and
smell
of
thy
oyntments
.
O
Sall
behold
I
present
upon
a
Theater
great
Jerome
a
mortify'd
Monk
of
the
desert
,
of
austere
Sanctity
,
Leane
,
Pale
,
and
consum'd
with
fasting
and
pennance
;
bring
you
now
to
the
vew
of
the
world
the
Doctors
and
Masters
you
have
chosen
,
wanton
grosse
vagabond
Monks
,
running
out
of
theire
Monasteryes
with
theire
nuns
and
wenches
,
and
that
having
abandon'd
all
Religious
Authority
,
contemne
and
mock
Jeroms
Mortification
;
Let
the
world
see
thy
great
master
Luther
with
his
nun
Chatharin
Borin
,
as
alsoe
Buser
,
Peter
Martir
,
and
Ochinus
with
theire
runaway
nuns
.
And
Calvin
the
Adulterer
and
Sodomyte
,
and
Beza
another
Adulterer
and
Sodamyte
with
his
mayd
Candida
,
and
faire
boy
Audebertus
,
forgett
not
Bale
the
Carmelite
,
with
his
lusty
wench
Dorathea
,
and
many
more
of
that
kinde
.
A
shame
he
upon
thee
Sall
to
forsake
Jerome
a
man
of
God
,
an
Angell
of
the
Desart
,
and
spectacle
of
Mortification
,
to
joyne
with
those
Monsters
of
Impurity
;
doe
you
take
this
to
be
a
signe
of
your
Praedestination
?
As
for
Matter
of
Doctrin
how
different
Ieroni
was
from
those
you
joyne
with
,
you
may
learne
by
an
excellent
Epistle
of
his
to
Pope
Damasus
:
the
Saint
being
solicited
in
Syria
by
severall
Sects
to
joyne
with
them
in
Communion
,
writes
thus
to
the
foresaid
Pope
.
Quanquam
igitur
tua
me
terreat
magnitudo
S.
Ter.
Epist.
ad
Damasum
Papum
de
Apostas
.
invitat
tamen
humanitas
,
a
Sacerdote
victimam
salutis
,
a
Pastore
presidium
ovis
flagito
,
ego
nullum
primum
;
nisi
Christuns
sequens
beatitudini
tue
&
Cathedrae
Petri
,
communione
consocior
:
supra
illam
Petrans
aedificatam
Ecclesiam
scio
,
quicunque
extra
hanc
domum
agnum
commoderit
,
Prophanus
est
,
si
quis
in
Area
Noe
non
fuerit
,
peribit
regnante
deluv●o
.
And
says
in
the
end
of
the
Epistle
.
Quamobrent
abtestor
beatitudinem
tuam
,
per
Crucifixum
Mundi
salutem
,
per
Homousion
Trinitatem
ut
mihi
Epistolis
tuis
,
sive
tacendarum
,
sive
dicendatum
Hypostaseon
detur
Authoritas
.
You
see
here
Sall
a
pure
and
rationall
Submission
of
this
learned
Doctor
to
Pope
Damasus
in
Matters
of
Faith
;
what
could
be
more
humbly
said
by
him
,
then
those
words
.
Ut
mihi
Epistolis
tuis
,
sive
tacendarum
,
five
dicendarum
Hypostaseon
detur
Authoritas
.
Was
this
his
deference
to
Damasus
(
though
a
learned
pope
)
for
being
a
more
subtile
Fxpounder
of
the
sence
of
Scripture
then
Ierome
?
Noe
,
but
because
that
Damassus
was
sitting
upon
Saint
Peters
Chaire
,
,
,
ad
quam
error
non
habet
accessum
.
Sall
you
see
that
Saint
Ierome
revered
the
Pope
as
the
Fountaine
of
all
Spirituall
Iuridiction
under
God
,
he
recognyzed
him
as
such
,
a
head
of
Gods
House
and
Family
,
and
you
with
your
new
Bishops
and
Clergy
owne
and
acknowledge
King
Charles
,
though
a
great
Monarck
,
yet
a
pure
lay-man
.
(
Ad
quem
pertinet
tantum
jus
maenium
.
)
Supreme
head
of
the
Church
of
England
in
Ecclesiasticis
;
this
is
an
express
Article
of
your
Faith
(
the
XXXVII
.
of
your
XXXIX
.
Articles
)
wherin
all
Authority
in
Spirituall
,
and
Ecclesiasticall
Matters
and
causes
(
properly
apertaining
to
the
Pope
)
is
conferred
on
the
Kings
of
England
.
Nicolaus
Sanderus
a
famous
Doctor
N.
Sanderus
de
Scismati
.
Anglieano
lib.
3.
Leges
depotestate
Regia
in
rebus
Ecclesiasticis
Anno
1.
Elizabethe
,
Latae
.
of
Divinity
showes
the
latitude
of
this
Vsurpation
out
of
the
English
Lawes
made
in
Parlament
.
Ita
(
inquit
)
habet
lex
:
Omnia
Privilegia
,
praeeminemiae
,
praerogativae
,
superioritates
spirituales
,
quae
ab
ulla
potestate
,
vel
humano
,
vel
Ecclesiastice
Iure
,
haberi
,
aut
exerceri
possunt
,
quoad
visitationem
,
correctionem
,
seu
reformationem
Cleritotius
,
seu
quarumcunque
personarum
Ecclesiasticarum
;
ad
cognitionem
etiam
ac
punitionem
omnium
errorum
,
Haerefum
,
Schismatum
,
abusuam
,
&c.
volumus
in
posterum
,
quod
Regio
Sceptro
in
perpetuum
sint
annexa
.
Decernimusque
Reginam
,
suosque
Haeredes
,
ac
in
regali
dignitate
Successores
,
habere
,
habiturosque
efse
deinceps
,
omnimodam
potestatem
nominandi
&
substituendi
quoscunque
voluerint
,
qui
eorundem
vice
ac
auctoritatate
,
candem
Jurisdictionem
Ecclefiastieam
exerceant
pro
beneplacito
suo
;
personas
visitent
;
Hareses
,
Schismata
,
errores
&
abusus
castigent
;
aliudue
quiduis
juris
vel
potestatis
exerceant
,
quod
ab
ull●
unquam
Ecclesiastico
Magiftratu
exerceri
potuit
aut
oportuit
.
Decernitur
item
;
ne
clerus
ad
synodum
ullam
,
aliorum
quam
Regiis
literis
&
mandaris
conveniat
;
neve
ullum
Canonem
,
Legem
,
Constitutionem
Synodalem
seu
Provincialem
,
vel
faciat
,
velexequatur
,
sine
expresso
Majestatis
suae
consensu
&
licentia
hujusmodi
Canones
faciendi
,
promulgandi
,
vel
exequendi
sub
poena
carceris
,
&
mulcta
pro
Reginae
arbitrio
Imponenda
.
Decernitur
,
ne
quis
exeat
regnum
,
ditionesque
suae
Majestatis
ad
ullam
Visitationem
,
Consilium
,
Conventum
aut
Congregationem
,
quae
Religionis
causa
uspiam
fiet
;
sed
ur
talia
omnia
,
Regiâ
auctoritate
intra
regnum
fiant
.
Item
,
ne
Episcopi
,
vel
ullius
Nominatione
vel
Electione
,
vel
ulla
Auctoritate
aliâ
quàm
Regiâ
creentur
;
neve
Iurisdictionem
,
potestatemque
Episcopalem
teneant
aut
exerteant
,
nisi
ad
beneplacitum
Reginae
;
nec
aliter
nisi
per
ipsam
,
&
a
regali
MAjestate
derivatam
auctoritatem
.
Such
saith
hee
is
the
Law
:
All
Priviledges
,
Prehemenensies
,
Prerogatives
,
Spirituall
Superiorityes
,
which
can
be
had
or
exercised
from
any
power
or
any
right
human
or
Eeclesiasticall
,
as
to
Visitation
.
Correction
,
or
Reformation
of
the
whole
Clergy
,
or
of
any
Eeclesiasticall
Persons
whatsoever
;
to
the
knowing
and
punishing
of
all
Errors
,
Heresies
,
Schisme
,
Abuses
,
&c.
Wee
will
hereafter
,
that
they
be
annexed
to
the
Royall
Scepter
for
ever
.
And
wee
decree
that
the
Queen
,
and
her
heires
and
all
her
Successors
in
the
Royall
Dignity
,
have
,
and
possess
,
and
shall
have
hereafter
all
power
of
nominating
and
substituting
whosoever
they
shall
please
,
to
exercise
by
theire
Authority
and
Order
,
and
according
to
theire
good
pleasure
may
exercise
the
same
Ecclesiasticall
lurisdiction
;
that
they
vissit
persons
;
that
they
correct
Heresies
,
Schismes
,
Errors
,
and
Abuses
;
and
that
they
exercise
all
right
and
power
,
which
could
or
ought
to
be
exercised
and
practised
by
any
Ecclesiasticall
Iudge
or
Magistrate
.
It
is
determind
and
enacted
;
that
the
Clergy
may
not
meete
or
assemble
themselves
in
a
Synod
,
otherwise
,
then
by
the
Royall
Letters
,
and
Mandats
;
nor
may
they
make
any
Canon
,
Law
,
Constitution
,
Synodall
or
Provinciall
,
or
execute
any
such
,
without
the
express
Consent
and
allowance
of
her
Majesty
,
and
licence
of
making
such
Canons
,
and
of
promulgating
,
or
putting
them
in
Execution
,
and
this
under
the
penalty
of
imprisonment
,
and
of
fyne
,
or
mulct
to
bee
imposed
according
to
the
Queens
pleasure
.
It
is
further
determind
that
none
may
part
out
of
the
Kingdome
,
and
her
Majestyes
Dominions
,
to
any
Visitation
,
Councell
,
Meeting
or
Congregation
which
shall
be
any
where
made
for
Matters
of
Religion
;
but
that
all
such
things
be
done
within
the
Kingdome
by
Authority
Royall
.
Likwise
that
Bishops
be
created
by
noe
other
Nominatiou
or
Election
,
or
any
other
Authority
whatsoever
,
other
then
by
Royall
Authority
;
nor
that
they
hould
or
exercise
Episcopall
Iurisdiction
and
power
,
but
only
ad
beneplacitum
Reginae
that
is
according
to
the
Queens
good
pleasure
;
and
that
they
have
noe
Authority
but
dependant
of
her
,
and
derived
from
the
Royall
Majesty
.
Sall
you
see
here
all
Spirituall
and
Ecclesiasticall
power
and
Iurisdiction
given
by
the
Parlament
to
Queen
Elizabeth
,
goe
now
I
pray
you
and
read
all
the
Annalls
and
Church
Histories
of
the
world
,
and
then
tell
mee
was
ever
any
thing
heard
of
in
the
World
,
more
prophane
and
impious
,
then
men
,
that
held
themselves
to
be
Bishops
to
agree
with
such
a
Parlament
,
and
to
hold
for
(
an
Article
of
Faith
)
a
woeman
to
be
head
of
the
Church
,
in
Ecclesiasticis
&
Spiritualibus
.
Whereas
Saint
Paul
commaunded
woemen
should
not
soe
much
as
speak
in
the
Church
.
Mulieres
(
saith
Epist.
1.
ad
.
Cor.
cap.
14.
the
Apostle
)
in
Ecclesiis
taceant
,
non
enim
permittitur
eis
loqui
,
sed
subditas
esse
,
sicut
&
lex
dicit
:
siquid
autem
volunt
discere
,
domiviros
suos
interrogent
.
Turpe
enim
est
Mulieri
laqui
in
Ecclesia
.
That
is
:
Let
woemen
hould
theire
peace
in
the
Church
:
for
it
is
not
permitted
them
to
speak
,
but
to
be
subject
,
as
alsoe
,
the
Law
sayeth
.
If
they
will
learne
any
thing
,
let
them
ask
theire
husbands
at
home
.
For
it
is
a
foule
thing
for
a
woeman
to
speak
in
the
Church
.
The
Apostle
teacheth
the
same
writing
to
Timothy
:
Mulier
in
silentio
Epist.
1
adTim
.
cap.
2.
diseat
?
cum
omni
subjectione
.
Docere
autem
Mulierinon
permitlo
,
neque
dominari
in
virum
;
sed
esse
in
silentio
.
Let
a
woeman
learne
in
silence
,
with
all
subjection
.
But
to
teach
I
permitt
not
unto
a
woeman
,
nor
to
have
Dominion
over
the
man
;
but
to
be
in
silence
.
The
Matter
went
quite
otherwise
in
England
after
the
XXXIX
.
Articles
came
in
force
,
forasmuch
as
Bishops
themselves
could
not
speak
in
the
Church
without
a
woemans
,
(
that
is
the
Queens
Licence
)
,
nor
exercise
any
power
,
Iurisdiction
or
function
Episcopall
,
which
lookes
like
a
kinde
of
abomination
.
Sall
I
see
you
are
gon
a
way
in
Opinion
with
those
Bishops
and
Clergy
that
reverenced
to
much
that
Queen
,
and
loved
woemen
to
much
,
and
continency
to
little
;
Et
idto
prophanus
factus
es
negans
comedere
agnum
cum
Sancto
Ieronimo
in
Donio
Dei
,
&
eligens
comedere
cum
impio
Calvino
extra
Ecclesiam
;
renuis
cum
hoc
Sancto
in
arca
contineri
,
hinc
miser
peribis
deluvio
regnante
.
And
therfore
you
are
becom
prophane
and
denying
to
eat
the
Paschall
Lamb
with
holy
Hierome
in
the
House
of
God
,
and
Chusing
to
eat
the
same
with
impious
Calvin
out
of
the
Church
,
you
deny
to
be
in
the
Arck
with
Saint
Hierome
wherfore
miserable
man
you
shall
perish
in
the
deluge
.
Sall
I
shall
pray
you
to
ponder
maturely
the
important
saying
of
Saint
Augustin
Disputare
(
saith
the
Saint
)
contra
id
quod
totum
per
orbem
frequentat
Ecclesia
,
insolentissim
.
a
in
sania
est
.
That
is
.
To
dispute
against
that
which
the
Church
houlds
over
all
the
world
,
is
a
most
insolent
madness
.
You
have
don
this
in
siding
with
the
XXXIX
.
Articles
,
and
opposing
your selfe
to
the
four
Saints
,
Doctors
of
the
Church
and
to
generall
Counsells
and
to
the
sence
of
the
Church
,
and
its
diffinitions
and
determinations
,
wherfore
sitt
downe
and
consider
well
if
a
kinde
of
madness
hath
not
ceasd
upon
you
.
Gentle
Reader
,
you
see
these
ancient
Fathers
,
and
Doctors
tells
us
clearly
that
Sall
hath
deviated
from
the
right
way
of
settling
himselfe
in
true
Religion
:
the
ready
and
sure
way
,
(
when
hee
began
to
doubt
)
was
not
in
reading
many
Authors
,
when
one
Contradicts
,
and
impugnes
the
other
,
nor
of
making
notes
of
that
kinde
hee
speaks
of
in
his
Recantation
,
for
it
is
more
easy
to
gather
doubts
,
then
dissolve
or
resolve
them
,
it
is
more
easy
to
rays
up
dust
,
then
to
lay
it
downe
againe
:
the
certaine
and
infallible
way
of
searching
true
Religion
,
and
setling
therin
without
all
fluctuation
and
danger
,
is
,
that
a
man
leave
his
owne
Iudgment
,
and
rely
upon
the
Authority
of
the
Universall
vissible
Christian
Church
,
(
what
privat
man
or
Doctor
,
bee
hee
ever
soe
well
learned
or
holy
,
is
soe
wise
as
the
whole
Congregation
of
the
Church
?
)
as
is
commaunded
by
Christ
himselfe
,
I
meane
a
Church
descending
from
age
to
age
,
from
the
Apostles
.
For
a
publick
Direction
in
this
to
all
,
who
are
troubled
about
any
dark
question
in
matters
of
Faith
.
Saint
Augustin
gives
a
good
Counsell
to
Sall
and
all
men
,
(
the
same
hee
gave
to
Cresconius
:
Quisquis
August
.
Lib.
1.
contra
.
Crescon
cap.
33.
(
said
hee
)
falli
metuit
hujus
obscuritate
questionis
Ecclesiam
de
ea
consulaet
.
That
is
,
Who
soever
feareth
to
be
deceived
by
the
obscurity
of
this
question
,
(
wherabout
wee
two
doe
contend
)
let
him
goe
and
aske
the
Church
therof
.
Saint
Augustin
must
needs
meane
the
Governours
and
the
chief
Pastors
of
the
Church
.
Wee
are
to
keep
herein
to
the
found
Rule
of
ould
Tertulian
,
which
if
wee
doe
,
wee
will
not
be
deceived
in
Theorems
,
and
Articles
of
believing
:
Caeterum
Terrul
.
depraescript
.
cap.
28.
(
said
hee
)
quod
apud
multos
unum
invenitur
,
non
est
Erratum
sed
Traditum
,
audeat
ergo
aliquis
dicere
illos
Errasse
qui
Tradiderunt
.
That
is
.
That
which
is
found
one
and
the
same
with
many
,
is
not
an
error
,
but
a
Doctrin
delivered
from
hand
to
hand
,
and
who
will
dare
say
those
have
erred
,
that
delivered
this
Doctrin
.
Sall
look
upon
the
Succession
of
Pastors
in
the
Church
from
age
to
age
,
downe
from
the
Apostles
,
and
your
work
is
surely
done
,
for
in
that
Church
you
have
true
Faith
:
for
defect
of
such
Succession
Tertullian
provoked
the
Hereticks
to
prove
theire
descent
:
Edant
(
said
hee
)
Heretici
origines
Ecclesiarum
suarum
,
evoluant
totum
ordinem
Eptscoporum
suorum
per
Successionem
ab
initio
decurrentem
,
ut
primus
Epsicopus
aliquem
ex
Apostolis
,
vel
Apostolicis
viris
,
qui
tamen
cum
Apostolis
perseveraverit
,
babuerit
Authorem
&
Antecessorem
.
Had
Sall
examined
the
English
Church
according
to
this
sure
Rule
of
Tertulian
hee
had
neuer
taken
up
a
place
among
them
.
Having
said
soe
much
of
these
four
great
Doctors
of
the
Church
,
and
theire
Vertues
,
let
us
now
see
what
kinde
of
men
were
the
new
Doctors
Sall
hath
closed
with
;
for
comparing
their
lives
,
and
manners
with
one
another
,
wee
shall
(
according
to
that
of
the
Philosopher
unum
quodque
magis
apparet
contrario
juxta
si
posito
)
bee
the
better
able
to
Iudge
who
were
the
true
Dostors
,
chosen
by
God
to
teach
the
Doctrin
of
Salvation
:
who
knows
light
,
knows
darkness
,
quia
eadem
est
potentia
cognoscitiva
oppossitorum
,
unde
visus
,
qui
cognoscit
lucem
,
cognoscit
&
tenebras
.
Let
us
therfore
examin
a
little
the
Doctrin
,
lives
,
and
manners
of
the
new
men
Sall
hath
chosen
for
his
Doctors
and
Masters
.
VI.
CHAPTER
.
Of
the
Doctrin
and
manners
of
Luther
and
some
other
principall
Hereticks
.
THe
Discription
of
theire
Lives
and
Proceedings
,
who
for
an
age
and
more
under
a
faire
pretence
of
Reformation
have
impugned
our
ancient
and
long
before
continued
and
universally
professed
Catholick
Faith
,
(
alas
in
many
Provinces
and
Regions
they
have
almost
extinguished
it
)
will
be
a
necessary
Instruction
to
shun
such
men
,
and
abominate
theire
Doctrin
,
and
to
contract
noe
kinde
of
amity
with
theire
Desciples
and
followers
.
God
hath
ever
more
,
out
of
his
Devine
,
and
sweet
Providence
,
chosen
for
Reformation
of
his
Church
(
when
decay'd
in
Disciplin
or
Doctrin
)
men
in
theire
lives
,
not
dissolute
or
licensious
,
but
auster
and
sanctifyed
,
such
were
Moyses
,
Elias
,
and
many
of
the
old
Patriarcks
and
Prophets
,
such
the
Apostles
,
and
after
them
many
Bishops
and
Apostolicall
men
,
all
those
brought
in
Faith
,
and
chased
out
Idolatry
by
Vertue
,
Sanctity
,
and
Miracles
:
Take
great
heed
(
saieth
our
saviour
)
of
false
Prophets
,
&c.
And
againet
doe
men
gather
grapes
from
Thornes
?
or
Matth.
cap.
7.
figgs
of
Thistels
.
Certainly
Sall
you
could
not
gather
grapes
from
those
Thornes
,
nor
figgs
from
those
Thistels
you
are
falne
in
love
with
;
they
were
other
kind
of
men
that
God
us'd
to
assume
for
sowing
the
seed
of
heavenly
Doctrin
,
and
teaching
the
Devine
lesson
of
Salvation
:
hee
said
not
to
Plagitious
,
wanton
Moncks
and
Priestes
running
away
with
nunns
,
and
wenches
,
(
such
as
your
new
Apostles
and
Doctors
were
:
)
Euntes
ergo
docete
emnes
gentes
:
Baptizantes
eos
in
Nomine
Patris
&
Matt.
cap.
28.
Filii
&
Spiritu
Sansti
,
docentes
eos
servare
omnia
quaecunque
mandavi
vobis
,
&
ecce
ego
vobisoum
sum
omnibus
diebus
,
usque
ad
consumationem
seculi
.
That
is
:
Going
therefore
teach
ye
all
nations
:
Baptising
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
teaching
them
to
serve
all
things
whatsoever
I
have
commaunded
you
,
and
behold
I
am
with
you
all
days
,
even
to
the
consumation
of
the
World
.
These
words
our
saviour
spake
to
the
eleven
Deciples
in
the
mount
,
holy
and
sanctify'd
men
chosen
by
God
to
enlight
and
sanctify
the
World
.
This
charge
of
converting
Soules
requires
(
in
its
owne
Nature
)
by
all
means
men
of
Vertue
and
Integrity
;
Quiae
Sancta
Sanctè
tractanda
&
a
Sanctis
:
If
those
great
reformers
,
which
keep
agreat
noys
in
the
world
,
(
they
vapor
much
of
a
justifying
faith
but
of
good
works
they
have
noe
care
quite
against
Saint
Pauls
sentiment
,
Who
would
have
,
that
they
which
believe
be
carefull
to
excell
Epist.
ad
Tit.
cap.
3.
in
good
works
.
)
If
those
reformers
(
I
say
)
have
bin
vertuous
and
mortifyd
men
,
wee
here
are
to
examin
,
and
shall
begin
with
Luther
,
the
Father
of
Protestanisme
and
principall
Doctor
of
the
Church
of
England
;
who
is
most
highly
praised
,
and
esteemed
generally
by
Lutherans
and
Calvinists
through
all
the
Provinces
and
Countryes
they
have
infected
;
they
all
reverenced
Luther
,
as
being
sent
by
God
,
as
the
light
of
the
Ghospell
,
and
Doctrin
Evangelicall
:
Bishop
Iewell
a
chief
pillar
of
Protestanisme
in
Iewell
in
his
defence
of
the
Apolog.
printed
1571.
MrFox
Act.
and
Mon.
printed
1563.
England
,
called
Luther
a
most
excellent
man
,
sent
from
God
to
lighten
the
whole
World
in
the
middle
of
darkness
;
Mr.
Fox
likwise
(
esteemed
in
England
for
a
holy
man
and
a
Church
Historian
)
said
,
it
pleased
the
Lord
to
reforme
and
reedify
the
desolate
Ruins
of
his
Religion
by
the
industry
of
Martin
Luther
,
sent
,
and
set
up
by
the
mighty
spirit
of
God
;
And
Mr.
Whittaker
agreat
Devine
of
the
English
Church
said
of
Luther
:
Wee
reverence
Luther
as
a
Father
,
and
the
Lutherans
and
Swinglians
our
very
deare
brethren●
in
Whit
.
in
his
Answ.
to
the
Tenth
reason
of
Ed.
Campian
printed
1566.
Centur
25.
printed
1604.
l.
4.
c.
1.
p.
490.
Initio
.
Christ
.
Other
Protestant
Authors
goe
much
further
in
his
praises
.
Osiander
a
famous
Protestant
writer
saith
thus
:
Natus
est
hoc
anno
1483.
Incomparabilis
vir
Dei
piae
memoriae
D.
D.
Martinus
Lutherus
Islebicae
in
Saxonia
,
per
quem
Deus
noster
Germaniae
Evangelii
Lucem
restauravit
.
That
is
:
Luther
,
that
in
comparable
man
of
God
of
pious
memory
was
borne
in
the
yeare
1483.
at
Islib
in
Saxony
,
by
whome
our
Lord
hath
restored
to
Germany
the
light
of
the
Ghospell
.
Others
call
Luther
the
Elias
,
conductor
,
and
Chariot
of
Israel
to
bee
reverenced
most
after
Christ
and
Saint
Paul
,
and
accordingly
hee
was
honoured
with
this
Vers
:
Christus
habet
primas
,
habeas
tibi
Paule
secundas
:
At
loca
post
illos
proxima
Luther
habet
.
All
of
them
affirme
Luthers
calling
was
extraordinary
and
immediatly
from
God
,
but
they
were
neuer
able
to
shew
unto
the
World
any
Miracles
hee
had
wrought
for
confirmation
of
his
mission
,
the
usuall
marke
of
such
as
are
extraordinary
missioners
of
God
.
I
will
begin
with
the
Doctrin
of
this
chief
Master
,
Elias
,
and
trumpet
of
the
Ghospell
as
they
name
him
.
VII
.
CHAPTER
.
Of
Luthers
Doctrin
.
HIs
Doctrin
,
which
is
the
foundation
of
Protestancy
,
tends
for
the
most
part
to
Unchristian
liberty
,
and
the
enervation
of
Vertue
and
Christian
discipline
.
I
le
set
downe
here
some
poynts
therof
which
are
wicked
and
scandalous
.
Thus
then
they
lye
:
1.
That
there
is
noe
sinne
but
incredulity
:
Lib.
de
Capti
.
Babilon
Cap.
D.
Bap.
t
is
.
Neither
can
a
man
damne
himselfe
,
doe
what
misschief
hee
can
,
except
hee
will
refuse
to
believe
.
This
Article
alone
opens
a
gate
to
all
Impiety
and
bids
good
works
a
Dieu
.
2.
The
Ten
Commaundements
apertaine
Serm.
de
Moys
.
nothing
to
us
,
that
is
to
say
Christians
.
This
is
directly
against
our
saviours
Words
;
Sivis
ad
vitam
ingredi
serva
Mandata
.
3.
It
is
a
false
opinion
and
to
be
abolished
In
prefat
ad
novum
Testa
.
that
there
are
four
Ghospells
:
For
the
Ghospell
of
John
is
only
faire
,
true
,
and
the
principall
Ghospell
.
Luther
saith
this
because
the
other
three
Ghospells
speake
much
of
good
works
:
and
must
wee
discard
three
Ghospells
for
the
word
or
Authority
of
this
beast
?
4.
If
the
Wife
will
not
,
let
the
Mayd
Serm.
de
Matrimon
.
come
.
Is
not
this
a
strange
abomination
!
5.
It
is
as
necessary
for
every
man
to
Lib.
de
votis
conjng
.
&
in
Acert
.
Art
.
16.
have
a
wife
,
as
it
is
to
eat
,
drink
,
or
sleep
.
What
chast
eares
can
heare
this
abomination
:
how
many
thousand
and
thousands
of
holy
men
in
Monasteryes
and
in
the
deserts
,
and
in
the
world
,
have
lived
chast
and
like
Angells
?
wherfore
it
was
well
said
by
a
certaine
Author
:
fortior
est
castitas
hominum
,
sed
felicior
Angelorum
.
6.
Christ
and
Saint
Paule
did
not
Counsell
,
Lib.
de
votis
Monasticis
.
but
dessi●ade
Virginity
unto
Christians
.
O
Diabolically
.
7.
Matrimony
i●
more
excellent
then
virginity
.
Lib.
de
votis
Evang.
Against
all
the
Fathers
,
none
would
affirme
this
but
a
monster
of
incontinency
.
8.
All
Christians
are
as
holy
,
and
as
just
,
Ser
A.
de
Trin.
de
B.
Maria
&
coment
.
Epist.
1.
Petr
,
as
the
Mother
of
God
,
and
as
the
Apostles
were
.
Coms
not
this
Article
and
such
impious
words
from
the
mouth
of
a
man
possessed
by
the
Deuill
?
Take
more
of
Luthers
Theorems
.
1.
That
Free
Will
in
Christians
,
is
only
Of
Free
Will
.
a
thing
of
name
,
and
can
cooperat
nothing
at
all
.
2.
That
the
Adultery
of
David
,
and
treason
Gods
Cooperation
to
sin
.
Priesthood
.
of
Judas
was
as
much
wrought
by
God
,
as
the
vocation
of
Paul
.
3.
That
all
Christians
and
Priests
have
equall
Authority
to
absolve
sinns
4.
That
a
woeman
or
a
Child
or
any
Woemen
may
absolve
.
other
Christian
(
receiving
authority
from
men
the
Community
)
may
as
well
absolve
a
man
from
his
sinns
,
as
any
Bishop
,
or
the
Pope
himselfe
.
5.
Fides
,
&
sine
,
&
ante
Charitatem
2.
ad
Galat.
justificat
.
Et
fides
nisi
fit
sine
ullis
etiam
minimis
operibus
non
justifi●at
,
imo
non
est
fides
.
That
is
:
Faith
without
and
before
Charity
doth
justify
.
And
faith
unlesse
it
bee
,
without
even
the
least
good
worke
,
doth
not
justify
;
nay
,
it
is
not
faith
.
These
dangerous
and
impious
Theorems
and
Articles
you
may
finde
gathered
out
of
Luthers
owne
works
by
Doctor
Sanders
,
Puteolus
,
Goclaeus
,
Eckius
,
Bishop
Fisher
,
Surius
,
Staphilus
,
and
other
writers
.
I
will
give
you
here
Luthers
opinion
,
that
it
was
not
lawfull
to
fight
against
the
Turks
.
In
Epistola
contra
duo
Mandata
Imperialia
.
That
is
:
In
his
Epistle
against
the
two
emperiall
Edicts
:
Hee
purposely
crosseth
the
Emperours
ayde
against
the
Turk
,
saying
:
Oro
cunctos
pios
Christianos
,
ne
ullo
modo
sequantur
vel
in
militiam
ire
vel
dare
aliquid
contra
Turcas
,
&c.
That
is
,
I
beseech
all
Godly
Christians
that
they
follow
not
by
any
means
the
Emperour
in
the
warre
nor
contribute
any
thing
against
the
Turcks
,
&c
,
And
hee
says
elswhere
:
Vt
liberè
animum
meum
aperiam
,
hoc
aperte
Luth.
in
determin
.
Doctorum
Paris
.
Impres
,
Norimberg
1625.
de
me
praedico
,
quod
tam
invitus
Turcam
gladio
impeterem
,
quam
Christianum
fratrem
.
That
is
:
That
I
may
freely
speak
my
minde
,
I
say
openly
,
that
I
would
as
unwillingly
strike
a
Turck
with
my
sword
as
a
Christian
brother
.
By
this
favorable
opinion
to
the
Turks
,
hee
was
soe
gratfull
to
them
,
that
the
Turkish
Emperour
(
to
the
great
shame
of
Luther
hearing
therof
)
demaunded
the
Christian
Embassador
how
old
Luther
See
Belforest
in
cosmog.
lib:
2.
c.
7.
col
.
579.
was
,
and
wished
him
yonger
,
promising
to
be
his
good
Lord
.
Some
of
the
above
mention'd
points
of
Luther
,
when
the
Author
of
the
defence
of
the
Censure
had
proved
at
large
,
one
by
one
to
be
the
true
Doctrins
See
this
plainly
reported
by
Manlius
Luthers
owne
Scholler
in
loc.
commu
.
pag.
639.
and
verifiable
out
of
Luthers
owne
Books
,
then
hee
proceedeth
to
this
sound
Conclusion
and
Consideration
theron
.
That
if
a
Christian
man
can
not
damne
himselfe
by
any
sinn
unless
hee
will
refuse
to
believe
:
If
to
keep
Virginity
,
and
resist
the
pleasures
of
the
flesh
,
be
neither
much
commendable
,
(
for
that
marriage
is
farre
better
)
nor
profitable
,
nor
possible
;
for
soe
much
as
a
wife
is
as
necessary
as
meat
,
drink
,
or
sleep
:
and
further
yet
,
when
a
man
hath
taken
a
wife
,
hee
may
upon
causes
lye
with
her
sister
,
or
with
the
next
of
her
kinde
:
and
if
these
will
bee
obstinate
,
hee
may
take
the
mayd
instead
of
the
Mistris
,
and
with
all
this
,
may
be
not
withstanding
as
holy
and
just
as
ever
was
Peter
,
or
Paul
,
or
the
Mother
of
Christ
:
If
all
this
be
true
,
(
as
Martin
Luther
warranteth
us
)
who
can
complaine
(
saith
the
defence
of
the
Censure
)
of
the
hard
way
to
heaven
?
who
can
say
the
Gate
is
streight
,
as
Christ
our
Saviour
did
?
If
these
things
be
soe
,
are
not
they
great
fooles
that
mortify
theire
bodyes
austerely
,
fasting
and
praying
?
Christ
our
Saviour
said
:
Regnum
Caelorum
vim
patitur
,
&
violenti
rapiunt
illud
.
But
Luther
says
that
saying
of
Christ
is
but
a
fable
,
for
soe
much
as
by
only
believing
you
are
as
holy
as
the
blessed
Virgin
the
Mother
of
our
Saviour
for
according
to
his
Articles
of
Justification
by
faith
only
,
hee
holds
fasting
,
praying
and
good
works
have
noe
influence
upon
Salvation
.
But
nothing
of
Luthers
Doctrin
is
more
impious
and
abominable
,
then
his
abollishing
the
Masse
upon
a
conference
hee
had
with
the
Deuill
,
to
whome
in
the
ende
hee
yielded
:
This
made
Mr.
Walsingham
a
prudent
man
,
in
his
Search
into
matters
of
Religion
,
say
to
Doctor
Downham
(
who
much
praised
Luther
for
a
holy
man
)
I
alsoe
esteemed
Luther
to
have
binne
a
man
of
God
,
but
now
●
finde
him
by
what
the
Author
of
the
defence
of
the
Censure
says
,
to
have
beene
a
very
bad
man
,
and
to
have
opposed
himselfe
against
the
Church
of
Rome
by
instigation
of
the
Deuill
himselfe
,
with
whome
hee
had
much
conference
as
is
proved
out
of
his
owne
works
.
And
surely
Sir
(
saith
hee
to
Doctor
Downham
)
I
think
it
concerneth
mee
to
bee
of
some
better
faith
,
and
Religion
,
then
such
as
should
have
the
originall
and
beginning
from
the
Divill
;
for
what
concord
can
there
be
between
Christ
and
Belial
,
light
,
and
darkness
?
Luther
himselfe
setts
forth
his
conference
with
the
Devill
in
these
words
.
Contigit
me
sub
mediam
noctem
subito
expergefieri
,
Luth.
Tom.
7.
VVlte
.
pridted
anno
1558.
ubi
Satan
mecum
caepit
ejusmodi
Disputationem
;
audi
inquit
Luthere
Doctor
perdocte
,
&c.
That
is
.
It
happened
(
saith
Luther
)
upon
a
certaine
tyme
lib.
de
Eissa
privata
&c.
unct
.
Sacerde
fol.
228
that
I
was
suddainly
awaked
about
midnight
,
then
Sathan
beganne
this
Disputation
with
mee
,
saying
:
Harken
right
learned
Doctor
Luther
.
(
Nosti
te
quindecim
annis
Caelebrasse
Missas
privatas
penè
quotidie
,
&c.
)
Thou
knowest
,
thou
hast
celebrated
privat
Mass
,
for
the
space
of
fifteen
years
,
almost
every
day
,
what
if
such
Masses
were
horrible
Idolatrie
?
What
if
Christ
his
body
and
blood
were
not
present
there
,
but
that
thou
only
didst
a
dor●
Bread
and
Wine
?
Wherunto
I
answered
(
saith
Luther
)
that
I
was
an
anoynted
Priest
,
received
Unction
,
and
Consecration
from
a
Bishop
and
did
all
these
things
as
from
the
Commaundement
and
Obedience
of
my
Elders
,
why
then
should
I
not
consecrate
?
There
passed
after
other
arguments
of
Sathan
against
the
Mass
,
and
Luthers
replyes
,
and
among
others
,
Luther
said
that
hee
celebrated
Mass
in
the
intention
and
faith
of
the
Church
,
and
that
the
Church
did
rightly
believe
and
think
:
But
(
saith
Luther
)
Sataen
è
contra
fortius
&
vehementius
instans
,
age
,
prome
vbi
Scriptum
est
,
&c.
That
is
:
Sathan
urging
and
replying
more
vehemently
,
said
,
goe
toe
shew
mee
where
it
is
written
that
an
ungodly
and
unbelieving
man
may
consecrat
in
the
faith
,
and
intention
of
the
Church
(
where
hath
God
taught
or
commaunded
this
?
)
To
which
interogations
and
arguments
of
the
Deuill
,
Luther
confessing
that
hee
could
not
answer
,
did
yield
in
all
points
here
touched
by
him
,
except
in
only
one
,
which
was
against
the
real
presence
.
It
is
remarkable
that
the
deuines
of
Hospinian
in
bis
Histir
.
Sacram
,
part.
2.
printed
Tiguri
1612.
fol.
20.
Wittenbargh
publishing
theire
reasons
of
abrogating
the
Mass
,
delivered
the
very
same
reasons
and
arguments
that
the
Deuill
brought
against
the
Mass
in
his
conference
with
Luther
,
and
among
the
rest
this
argument
.
Confugiebatis
ad
Mariam
&
Sanctos
,
illi
erant
mediatores
inter
vos
&
Christum
,
sic
erepta
est
gloria
Christo
.
That
is
.
You
rann
to
Mary
and
the
Saints
these
were
the
mediators
between
you
and
Christ
and
soe
glory
,
and
honour
is
taken
away
from
Christ
.
Here
you
see
gentle
reader
that
Luther
yielding
to
the
Deuills
reasons
and
arguments
abollished
the
Mass
,
and
that
the
Wittenberg
Devines
have
made
use
of
these
arguments
made
by
Satan
,
and
that
Luther
himselfe
afterwards
us'd
the
same
arguments
against
the
Catholicks
:
And
as
Mr.
Walsingham
says
in
his
search
into
matters
of
Religion
,
that
the
same
Articles
are
now
held
in
England
;
namely
against
the
Masse
,
against
the
Ordination
and
Consecration
of
Priestes
,
against
the
Real
Presence
,
against
Privat
Receiving
,
and
Communicating
,
about
the
Faith
of
the
Church
,
about
honouring
and
invocation
of
our
Lady
,
and
other
Saints
:
And
what
is
yet
more
maruelous
to
mee
here
,
is
that
the
Deuill
alleadged
such
arguments
against
Papists
Religion
,
in
favour
of
Protestants
,
as
though
hee
had
loved
the
Protestant
Religion
,
and
hated
that
of
the
Catholiks
,
which
they
would
say
,
is
a
good
signe
,
that
the
Catholick
Religion
is
the
truth
.
And
realy
the
Catholicks
in
all
reason
ought
to
think
soe
.
Now
let
any
man
think
with
himselfe
of
what
spiritt
a
man
soe
conversant
with
the
Diuill
was
,
(
who
says
)
Diabolus
frequentius
,
&
propius
mihi
condormit
,
Incollo
.
Mensal
.
Germ.
Edit.
fol.
281
quam
mea
Catharina
.
That
is
:
That
the
Deuill
doth
sleepe
with
mee
offtener
and
nearer
unto
mee
,
then
my
owne
Catharin
,
that
is
to
say
,
my
owne
wife
Catharin
Boren
)
or
could
write
any
thing
of
true
Religion
and
Piety
:
and
how
dangerous
a
point
it
were
for
a
man
to
rely
much
upon
him
,
that
was
soe
beset
with
contrary
Spiritts
and
Deuills
.
For
as
the
Spirit
of
Christ
can
not
but
perswade
,
good
things
,
and
true
Doctrin
:
Soe
cannot
the
Spirit
of
the
Devill
but
perswade
bad
things
,
and
fals
Doctrine
,
either
openly
,
or
covertly
,
for
it
is
the
Devills
function
and
profession
to
deceive
all
men
,
and
lead
them
to
damnation
.
The
Matters
of
Luthers
conference
with
the
Deuill
faling
out
to
bee
odious
and
shamfull
,
sundry
excuses
are
Cherke
in
his
reply
to
the
Censur
printed
1581.
Fulke
in
his
treaeice
against
the
desence
os
the
Censure
printed
by
Thomas
,
Thomas
p.
234.
Lavat
.
in
his
Hist
,
Sacra
.
printed
Tiguri
1553.
sol
.
24.
pretended
in
answer
therunto
.
Mr.
Charke
and
Mr.
Fulke
doe
answer
that
by
Luthers
foresaid
discourse
of
his
Disputation
had
with
the
Devill
,
is
meant
only
a
spirituall
fight
in
minde
,
and
noe
bodily
conference
:
Is
it
possible
two
Doctors
of
Divinity
in
the
English
Church
would
give
soe
weake
an
excuse
?
did
not
Lavather
himselfe
confess
it
to
have
beene
an
apparition
Luther
being
awak't
?
did
not
Luther
himselfe
discribing
his
Disputation
with
the
Devill
say
(
as
aboue
:
)
Contigit
me
sub
mediam
noctem
subito
experge
fieri
.
That
is
.
It
happened
upon
a
certaine
tyme
that
I
was
suddainly
a
waked
about
midnight
,
then
Sathan
began
this
Disputation
with
mee
,
&c.
and
says
further
that
the
Devill
speaking
to
him
,
hee
burst
forth
all
in
sweat
,
and
that
his
hart
began
to
tremble
and
leap
,
and
said
further
:
(
Voce
forti
&
grave
utitur
)
The
Devill
hath
a
base
and
strong
voyce
,
&c.
Doth
hee
not
further
write
and
affirme
how
that
Oecolampadius
,
Empser
,
and
Luth.
Tom.
7.
Wit
.
prented
1558
,
de
Missa
privata
&
uuct
.
Sacerd.
fol.
230.
others
were
slaine
with
such
horrible
encounters
?
Will
Fulk
and
Charke
tell
us
,
that
the
Devill
kild
Oecolampadius
,
Empser
,
and
others
in
a
temptation
.
But
Mr.
Sutlyffe
?
tells
us
,
that
Luther
in
his
aforsaid
discourse
of
this
matter
only
declar'd
his
dreame
:
What
?
but
his
dreame
?
Mr.
Sutlyffe
?
is
there
in
Luthers
whole
discourse
hereof
,
soe
much
as
but
mention
of
any
dreame
?
Doth
hee
not
most
directly
to
the
contrary
say
:
That
hee
was
first
suddaine
awakt
,
and
that
then
after
Sathan
began
the
Disputation
with
him
.
Doe
men
dreame
waking
?
againe
doth
not
Luther
affirme
of
Empser
and
Oecolampadius
to
have
beene
slaine
by
such
horrible
encounters
argue
more
then
a
dreame
?
Are
men
I
pray
you
slaine
by
dreaming
?
Mr.
Sutlyffe
your
answere
is
like
a
dream
,
and
did
you
think
to
delude
us
in
this
manner
soe
grossly
with
an
untruth
?
VIII
.
CHAPTER
.
Of
Luthers
Pride
,
and
contempt
of
the
Fathers
:
and
belying
them
.
LVther
says
the
name
of
free
will
Luth.
in
colloq
Latin
.
cap.
de
libero
arbitrio
was
most
odious
to
all
the
Fathers
:
Nomen
(
saith
hee
)
Liberi
Arbitrii
Odiosissimum
fuit
Patribus
.
Which
is
a
foule
lye
,
for
that
noe
one
thing
is
more
frequent
with
all
the
Fathers
then
that
man
hath
free
will
.
Did
not
Saint
Augustin
S.
Aug.
in
Lib.
de
libero
arbitrio
.
Itorum
de
gra
.
tia
&
libero
arbitrio
Item
in
Lib.
de
Vera
Relig.
cap.
14.
write
against
the
Manicheans
,
who
deny'd
free
will
.
The
Saint
asserts
free
will
in
many
of
his
books
.
Among
others
hee
hath
this
speciall
assertion
:
Est
igitur
liberum
arbitrium
,
quod
quisquis
esse
negaverit
Catholicus
non
est
.
That
is
:
There
is
free
will
,
which
who
denys
is
not
a
Catholick
.
Doth
not
Saint
Augustin
expresly
say
in
one
of
his
Epistles
:
Valet
liberum
arbitrium
ad
opera
bona
,
si
Divinitus
adjuvetur
,
quod
fit
humiliter
petendo
&
faciendo
.
That
is
,
Free
will
is
able
to
doe
good
works
if
it
be
devinely
ayded
,
which
is
done
by
humbly
asking
grace
and
making
use
therof
,
Can
there
bee
a
clearer
expression
of
free
will
made
then
this
.
Againe
the
Saint
says
:
Lex
jubere
novit
,
Epist.
95.
gratia
juvare
,
nec
lex
juberet
,
nisi
esset
voluntas
,
nec
gratia
juvaret
,
si
sat
esset
voluntas
.
That
is
:
The
law
knows
to
commaund
,
and
grace
to
help
or
assist
.
Nor
would
the
law
commaund
if
there
were
not
a
free
will
to
be
commaunded
,
nor
would
grace
help
free
will
,
if
free
will
alone
could
worke
without
grace
.
By
this
true
Doctrine
the
pestiferous
Calumnyes
of
Luther
are
repulsed
and
confuted
,
to
wit
,
his
assertion
that
there
is
noe
free
will
,
and
that
the
name
therof
is
odious
to
the
Fathers
,
and
that
the
Papists
teach
a
man
may
keep
and
fullfill
the
commaundements
by
the
proper
forces
of
nature
without
Gods
grace
.
Papistae
(
saith
hee
)
docent
posse
hominem
propriis
naturae
viribus
,
sine
gratia
Dei
,
mandata
servare
.
That
is
:
The
Papists
doe
teach
that
a
man
may
keep
the
commaundements
of
God
,
with
the
propper
forces
of
nature
without
Gods
Grace
.
Which
is
manifestly
contradicted
by
all
the
Fathers
,
and
all
Catholick
Devines
and
Schooles
:
Read
Bellarmin
Lib.
5.
de
gratia
&
libero
arbitrio
.
Cap.
4.
&
5.
Read
Coccius
who
setteth
downe
this
Article
:
That
after
the
Fall
of
Adam
,
noe
man
can
doe
any
thing
,
by
the
propper
forces
of
nature
,
but
hath
need
allways
of
the
helpe
of
Gods
Grace
.
And
besides
all
Scriptures
aleadged
for
the
same
,
hee
citeth
above
an
hundred
Greeck
and
Latin
writers
that
confirme
the
same
.
You
see
by
this
what
a
lying
impostor
Luther
was
in
belying
the
Fathers
touching
free
will
,
and
the
need
of
Gods
Grace
in
doeing
any
good
worke
.
There
neuer
lived
an
Heretick
that
more
contemned
the
veneration
and
authority
of
holy
Fathers
,
then
this
proud
and
wanton
Monk
.
Hee
falls
upon
Saint
Hierome
,
a
famous
Doctor
of
the
Church
in
this
kind
.
Hierome
Luth.
in
collo
.
Germ.
cap.
descriptis
patrum
.
Iteus
in
collo
.
Latino
cap.
de
Patribus
Tom.
2.
may
be
read
for
History
,
but
as
for
faith
,
and
true
Religion
,
there
is
not
one
word
to
be
found
therof
in
his
writings
.
And
againe
:
Hierome
doth
treat
indeed
of
Christ
,
but
only
in
name
:
But
of
faith
,
hope
,
and
charity
,
hee
saith
nothing
at
all
.
O
impudent
,
petulant
,
abominable
Luther
,
that
writt
soe
intollerable
a
calumnie
against
Holy
Hierome
.
That
Saint
Hierome
,
who
writt
soe
many
tomes
,
especially
commentaryes
vpon
Saint
Mathew
,
upon
the
Epistles
to
the
Gallatians
,
Ephetians
,
and
Titus
,
upon
the
Psalms
,
and
some
of
the
Prophets
,
that
writt
many
holy
works
,
that
writt
in
a
faire
stile
against
Hereticks
,
(
Monsters
and
lyers
as
Luther
was
,
)
as
Vigilantius
,
Helvidius
,
Jovinianus
,
Montanus
,
and
the
like
:
See
Bellarmin
de
Scriptoribus
Ecclesiasticis
ab
anno
Domini
300.
ad
annum
400.
Where
you
shall
finde
a
great
number
of
Books
,
and
works
Saint
Hierome
writt
,
and
now
can
any
man
imagine
,
that
Saint
Hierome
,
that
writt
soe
many
Godly
things
and
especially
against
Hereticks
,
And
that
there
is
not
one
word
as
Luther
saeys
to
be
found
in
his
writings
concerning
faith
and
true
Religion
,
and
that
the
Saint
doth
treat
of
Christ
but
only
in
name
:
But
of
faith
,
hope
,
and
Charity
,
hee
saith
nothing
at
all
.
Will
you
heare
Luther
speaking
of
the
Luth
,
Tom.
2.
Witt.
Anno
1551.
Lib.
de
Servo
Arbitr
.
pag.
434.
Luth.
in
collo
'
Cap.
de
Patribus
Ecclesiae
.
ancient
Fathers
,
and
the
most
famous
of
them
,
who
contradicted
,
his
Protestant
licentious
Doctrin
?
first
hee
impudently
affirms
all
of
them
to
have
beene
blinde
,
and
most
ignorant
in
Scriptures
,
and
to
have
erred
all
theire
life
tyme.
Of
sundry
Fathers
,
in
particular
hee
speaks
thus
.
In
the
writings
of
Hierome
there
is
not
a
word
of
true
faith
in
Christ
and
sound
Religion
.
Tertulian
is
very
superstitious
.
I
have
held
Origen
long
since
accurssed
of
God
.
Of
Chrisostome
I
make
noe
account
.
Basill
is
of
noe
worth
,
hee
is
wholy
a
Monk
,
I
wey
him
not
a
hayre
.
Cyprian
is
a
weake
Devine
.
Hee
adds
further
that
the
Apologie
of
his
Schollar
Philip
Melancton
doth
farre●
exceed
all
the
Doctors
of
the
Church
,
and
even
Augustin
himselfe
.
Is
not
this
a
Luciferian
pride
in
this
Appostata
to
despise
all
the
venerable
Fathers
in
this
kinde
;
and
yet
this
wicked
Fryers
authority
and
Doctrin
,
is
the
first
foundation
of
Protestancy
:
let
them
look
well
to
theire
Religion
,
I
think
they
have
need
.
As
Luther
abolished
the
Masse
,
and
began
his
work
of
opposition
to
the
Romish
Church
,
by
the
conference
and
direction
of
Sathan
:
soe
hee
endeavoured
alsoe
to
prove
that
hee
took
of
Sathans
spiritt
in
his
actions
,
and
writings
.
Wee
have
now
shewed
how
scornfully
hee
hath
reviled
the
Fathers
,
let
us
now
see
how
petulantely
hee
abuses
a
great
Monarch
King
Henry
the
eight
.
I
talke
(
saith
hee
to
King
Desen
.
p.
16.
sol.
337.
sol
.
337
Heury
)
with
a
lying
scurrill
,
covered
with
the
tytle
of
a
King
,
a
Thomisticall
braine
,
a
clownish
witt
,
a
doltish
head
,
a
bugg
,
an
hypocryte
of
the
Thomists
,
most
wicked
,
foolish
and
impudent
Harry
.
This
glorious
King
lyeth
stoutly
like
a
King
.
And
heare
now
must
I
deale
not
with
ignorance
and
blockishness
only
,
but
with
obstinate
and
impudent
wickedness
of
this
Harry
:
for
hee
doth
not
How
intolerable
is
this
in
a
runegate
Fryer
,
only
ly
like
a
most
vaine
scurre
,
but
passeth
a
most
wicked
knave
,
in
detorting
of
Scripture
.
See
whether
there
be
any
sparke
in
him
of
an
honest
man
.
Surely
hee
is
a
chosen
vessell
of
the
Devill
,
I
would
to
God
piggs
could
speak
,
to
judge
between
this
Harry
and
mee
.
But
I
will
take
asses
that
can
speak
.
Judge
you
(
ye
Sophists
of
the
Universityes
of
Paris
,
fol.
339
Lovan
,
and
Cullen
)
what
this
Harries
Logick
is
worth
.
I
am
asham'd
See
the
pride
of
an
Apostata
against
three
famous
Vniversitys
(
Harry
)
of
thy
impudent
fore-head
,
which
art
noe
more
a
King
now
,
but
a
sacrilegious
theefe
against
Christs
owne
words
.
I
will
feigne
here
certaine
fooles
and
madmen
,
to
the
end
I
may
set
out
my
King
in
his
colours
,
and
shew
that
my
bedlam
King
,
doth
passe
all
bedlamness
it
selfe
.
What
need
had
I
of
such
piggs
to
dispute
with
all
?
Thou
lyest
in
thy
throate
foolish
,
and
sacrilegious
King
.
This
block
my
L.
M.
Harry
hath
taught
togeather
with
his
asses
and
piggs
,
and
now
hee
is
mad
and
cryeth
,
and
foameth
at
the
mouth
.
Neither
could
I
with
all
my
strenght
make
this
miserable
King
,
soe
filthy
and
abhominable
a
spectacle
to
the
world
,
as
hee
by
fury
maketh
himselfe
.
What
harlot
ever
durst
bragge
of
her
shame
,
as
this
most
impudent
mouth
of
his
doth
?
This
foole
must
have
a
Dictionary
to
learne
what
a
Sacrifice
is
.
Oh
unhappy
that
I
am
,
to
be
inforced
to
loose
tyme
with
such
monsters
of
folly
,
and
cannot
get
a
learned
man
to
contend
with
me
.
Soe
hee
.
And
I
leave
infinit
dispilefull
,
slaunderous
,
and
scurrill
words
,
which
this
impudent
Apostata
useth
against
his
Majesty
.
And
som
care
soe
dishonest
,
as
I
am
ashamd
to
English
them
,
as
where
hee
saith
:
Jus
mihi
erit
Majestatem
,
Auglicam
stercore
fol.
333
conspergere
.
And
againe
:
Sit
erg●
fol.
337
mea
haec
generalis
responsio
ad
omnes
sentinas
insulsissime
hujus
larvae
.
Againe
:
Haec
Luthers
Spirit
in
rayling
speach
.
sunt
robora
nostra
,
adversus
quae
obmutescere
coguntur
Henrici
,
Thomistae
,
Papistae
,
&
quicquid
est
faecis
,
sentinae
,
latrinae
impiorum
&
sacrilegorum
ejusmodi
:
sordes
istae
&
labes
hominum
Tbomistae
&
Henrici
,
Sacrilegus
Henricorum
,
&
asinorum
cultus
,
furor
insulsissimorum
asinonum
,
&
Thomisticorum
porcornm
:
os
vestrae
dominationis
impurum
&
saecrilegum
.
And
a
hundred
more
like
sentences
.
IX
.
CHAPTER
.
Of
Luthers
Incontinency
.
Lvther
after
his
conference
with
the
Devill
(
having
resolved
to
build
upon
this
foundation
the
structure
of
his
reformation
)
indeavoured
by
all
meanes
to
gaine
to
his
side
many
Poets
,
Painters
,
Players
,
and
Printers
,
to
discredit
with
schoffing
Ballets
,
Pamflets
,
Poems
,
and
Pictures
the
Roman
Religion
(
which
untill
then
had
been
called
and
esteemed
the
only
Catholick
and
Apostolick
)
and
to
divulge
his
new
Doctrin
,
amongst
ignorant
and
vitious
People
.
For
the
incouragement
of
dissolute
Clergy-men
to
joyne
with
him
hee
taught
(
against
the
Doctrin
and
Practice
of
the
whole
Church
,
ever
since
the
Apostles
tymes
)
that
Priestes
,
and
professed
Monks
and
Nuns
might
lawfully
marry
,
and
were
bound
to
doe
soe
.
This
liberty
of
marrying
,
and
joyning
together
Monks
,
and
Nuns
,
with
his
principle
of
Justification
by
only
faith
,
drew
to
him
from
sundrey
parts
of
Europe
incontinent
Clargy-men
,
(
all
Monks
and
Nuns
,
that
were
weary
of
solitude
and
pennance
rann
out
of
their
Cloysters
)
some
of
the
chiefest
of
those
Apostatas
weare
Carolostadius
,
Arch-Diacon
of
Witimberg
,
Justus
Jonas
head
of
a
Colledge
of
Canon
Regulars
,
Oecolampadius
a
Monk
of
Saint
Brigitts
Order
,
Zwinglius
a
Canon
of
Constance
,
Martin
Bucer
a
Dominican
Fryer
,
Peter
Martyr
a
Canon
Regular
,
and
some
Augustin
Fryers
of
Luthers
owne
Order
,
each
of
these
having
taken
a
wench
were
ingag'd
in
Lurhers
quarrell
against
the
whole
Church
.
And
they
soe
domineered
with
their
dancing
woemen
and
Nuns
,
and
with
the
favour
of
the
People
given
to
all
kind
of
liberty
and
dissolution
,
that
they
dar'd
say
:
Omnia
judicemus
&
reganemus
.
A
word
or
two
in
particular
of
Luthers
flaming
incontinency
.
Few
have
ever
matcht
him
that
way
;
(
though
wee
should
compare
Mahomet
the
Author
of
the
Alcaron
with
him
Luther
would
not
yeild
to
him
in
lust
or
dissolution
.
)
Before
his
Apostacy
from
our
Catholick
Church
during
the
tyme
hee
was
a
young
man
and
Monk
,
hee
lived
Voyon
upon
the
Cataloge
of
the
doctors
printed
1598.
pa.
180.
in
his
Monastery
,
punishing
his
body
with
Mortification
fasting
and
prayers
,
honour'd
the
Pope
out
of
meer
Conscience
,
kept
chastity
,
poverty
,
and
obedience
.
Soe
saith
Simon
de
Voyon
.
And
what
soever
(
saith
Luther
)
I
did
,
I
did
it
with
a
single
hart
,
with
good
zeal
,
and
for
Luth.
words
upon
the
Galatians
Englished
in
Cap.
1.
fol
35.
the
glory
of
God
,
fearing
grievously
the
last
day
,
and
desirous
to
be
saved
from
the
bottome
of
my
hart
.
But
after
his
revolt
from
the
Church
harken
to
what
hee
says
,
and
his
most
barbarous
speeches
.
Nothing
(
saith
hee
)
is
more
sweet
or
loving
vpon
Earth
then
is
the
love
of
a
woeman
if
a
man
can
obtaine
it
.
And
againe
:
Hee
that
In
Prov.
31.
v.
1.
Lrth.
Tom.
7.
W
ittemb
.
in
Epi.
ad
W
olsangum
fol.
505
resolveth
to
be
without
a
woeman
,
let
him
lay
aside
from
him
the
name
of
a
man
,
making
himselfe
a
plaine
Angell
or
Spirit
:
yet
more
.
As
it
is
not
in
my
power
,
that
I
should
be
noe
man
,
soe
it
is
not
in
my
power
that
I
should
be
without
a
woeman
&c.
In
soe
much
as
hee
acknowledgeth
himselfe
to
have
been
almost
madd
through
the
rage
of
lust
,
and
desire
of
woemen
:
exclaiming
out
yet
further
and
saying
I
am
,
burned
with
the
great
flame
of
my
untamed
flesh
,
&c.
But
saith
hee
.
It
suffiseth
that
wee
have
knowne
the
Riches
of
the
Glory
of
God
,
the
Lamb
which
taketh
away
the
sinns
of
the
world
,
from
him
sinn
cannot
draw
us
although
wee
should
commit
fornication
,
or
kill
a
thousand
tymes
in
one
day
.
In
fine
having
left
of
prayer
,
and
all
Mortification
for
eight
days
together
,
at
the
last
having
cast
of
his
Religious
habitt
anno
1524.
Hee
did
in
a
speedy
acomplishment
of
his
longing
desire
,
marry
even
upon
the
suddaine
Catharin
Bore
(
one
of
the
nine
Nuns
that
Leonard
Keppen
on
the
7.
day
of
Aprell
1523.
brought
to
Wittenberg
from
the
Monastery
of
Nimpisen
)
having
in
the
evening
invited
to
supper
,
Pomeran
,
Luke
the
Painter
,
and
Apelles
the
Lawyer
,
hee
then
soe
finished
the
abominable
marriage
for
which
by
the
most
ancient
and
imperiall
Lawes
,
soone
after
the
tyme
of
Constantine
the
great
,
hee
should
have
lost
his
head
.
Jovinian
the
third
Christian
Emperour
after
Constantin
Zozom.
Histor.
Lib
6.
Cap.
3.
fine
.
published
this
Edict
.
Vt
qui
Sacratam
Virginem
vel
ad
nuptias
contrahendas
pellicere
conaretur
&c.
Capitis
supplicio
mulctaretur
.
And
the
foresaid
Law
is
yet
extant
.
God
.
lib.
de
Episcopis
&
Clericis
.
Where
it
is
said
.
Si
quis
non
dicam
rapere
,
sed
tentare
tantum
,
jungendi
causa
Matrimonii
Sacratissimas
Virgines
ausus
fuerit
,
capitale
paena
feriatur
.
Oziander
and
Melancton
doe
attest
Ozean
.
Centure
16.
c.
36
pag.
29.
Melan.
in
Epist.
ad
Ioac
.
Camer
.
de
D.
Lutheri
conjugio
this
marriage
of
Luther
.
All
wanton
Monks
and
Priestes
rann
after
Luther
.
each
one
with
a
Nun
or
a
wench
;
Martin
Bucer
a
Dominican
fryer
,
and
Bernardus
Ochynus
a
Capuchin
a
complished
the
like
Sacrilegious
Marriage
with
two
Nuns
;
Peter
Martyr
being
a
Canon
Regular
of
the
order
of
Saint
Augustin
marryed
at
Straesburgh
Dame
Catharin
the
loose
Nun
,
that
rann
out
of
her
Cloyster
of
Metz
in
Loraine
:
yea
the
Arch-Bishop
of
Cullen
began
his
Reformation
with
marrying
a
Nun.
Soe
writes
Osiander
:
Interea
(
saith
hee
)
Osian
.
Centur.
16.
L.
4
cap
18
,
pa.
984
Archiepiscopus
Coloniensis
Elector
Gobardus
Baro
Truchesius
Reformationem
Religionis
meditabatur
;
&
Matrimonium
Agneti
,
quae
monialis
fuerat
,
promisit
,
eamque
tandem
in
uxorem
duxit
That
is
.
The
Arch-Bishop
Elector
of
Cullen
,
Baron
Truches
began
the
Reformation
of
Religion
,
and
promised
to
Marry
Agnes
that
was
a
Nun
,
and
at
length
Married
her
.
See
further
there
pag.
953.
How
revolted
votarys
the
Protestant
Bishops
of
England
took
wives
,
namely
the
ensuing
.
Hooper
of
Worcester
:
Barlowe
of
Chichester
:
Downham
of
Westchester
:
Storie
of
Hereford
:
Barkaley
of
Bathe
,
and
Wels
,
Coverdale
of
Exeter
:
who
all
of
them
were
professed
Monks
;
to
whome
might
be
added
Sandes
of
York
,
and
Cranmer
of
Canterbury
,
(
who
still
carried
a
woeman
about
with
him
)
with
divers
others
all
of
them
formerly
Catholick
Priestes
.
One
of
the
first
that
begun
to
live
in
England
scandalously
was
Iohn
Bale
of
Norwicth
a
Carmalit
Fryer
,
taking
to
him
his
Dorathy
a
lusty
wench
,
whome
hee
called
fidelissimam
conjugem
,
this
Fryer
was
after
made
Bishop
of
Ossery
in
Ireland
.
Mark
it
well
Sall
how
all
these
illuminated
Doctors
of
your
Protestant
Religion
,
were
declared
Enemyes
to
chastity
,
and
prophane
breakers
of
theire
Vowes
,
and
began
all
of
them
the
great
worke
of
Sanctifying
the
world
,
and
reforming
the
Church
,
by
marrying
to
Nuns
and
other
dissolute
woemen
,
without
such
Companions
they
could
doe
nothing
at
all
.
Did
the
holy
Missioners
sent
from
the
Sea
of
Rome
Saint
Patrick
to
convert
the
Idolaters
of
Ireland
,
Saint
Austin
the
Benedictin
the
Pagans
of
England
in
the
tyme
of
the
Saxons
,
and
other
Saints
to
other
Kingdoms
to
enlighten
them
,
and
chase
away
Idolatry
:
did
(
I
say
)
these
holy
Missioners
that
brought
in
holy
Religion
by
Miracles
and
Sanctity
bring
a
long
with
them
sacrilegious
and
naughty
woemen
to
acomplish
,
the
Conversion
of
Nations
?
Now
good
Sall
sit
downe
a
little
I
pray
you
and
ponder
with
your selfe
,
if
God
,
(
a
God
of
Piety
and
Sanctity
)
would
send
soe
wicked
a
man
as
Luther
to
denounce
his
word
and
Ghospell
to
the
world
;
a
man
,
who
by
a
conference
with
the
Devill
abollished
the
Mass
,
threw
of
his
habit
of
Religion
,
and
all
modesty
and
vertue
,
marryed
a
professed
Nun
,
and
lived
more
like
a
beast
then
a
man
,
who
contemned
in
the
highest
degree
,
the
veneration
,
sanctity
,
and
learning
of
all
the
Fathers
,
who
was
possessed
with
a
spiritt
of
an
intollerable
pride
,
would
God
imploy
such
a
man
,
a
slave
of
lust
,
pride
,
and
the
Devill
,
to
give
the
true
light
of
the
Ghospell
?
Think
seriously
Sall
what
smale
reason
Mr.
White
had
to
say
of
Luther
,
Mr.
Whit
,
in
his
way
to
the
Church
.
printed
168.
pa.
428
This
was
the
end
of
that
good
man
,
whose
memory
shall
be
pretious
in
the
Church
for
ever
,
and
flourishing
as
the
Rodd
of
Aaron
layd
up
in
the
Tabernacle
.
After
a
due
ponderation
of
the
premisses
touching
Luthers
impious
Doctrin
,
and
incontinent
and
wicked
conversation
taken
out
of
the
writings
of
Protestants
themselves
,
I
doe
referr
to
the
Readers
owne
Iudgement
,
whether
wee
are
to
joyne
in
esteeming
and
terming
him
a
holy
man
,
as
certaine
Protestants
doe
to
the
great
blemish
of
theire
credit
.
Some
of
these
are
English
:
Gabr.
Powell
in
his
consideraiion
of
the
Mr.
Gabriell
Powell
calls
him
holy
Saint
Luther
;
Mr.
Iewell
calls
him
as
(
above
was
said
)
a
most
excellent
man
,
sent
of
God
to
enlighten
the
world
in
the
midst
of
darkness
;
Papists
Supplication
printed
164
:
pag.
70
†
.
Mr.
Fox
saith
it
pleased
the
Lord
to
send
and
set
up
Luther
by
his
owne
mighty
Spirit
,
hee
alsoe
Rubricates
him
in
the
highest
ranck
of
his
Confessors
;
Mr.
Whitaker
,
doth
reverence
him
as
the
Father
of
Protestants
;
other
Protestant
writers
of
Germany
and
other
Provinces
call
him
Elias
:
Conductor
,
and
Chariot
of
Israell
,
and
to
be
reverenced
after
Christ
and
Saint
Paul
.
But
all
these
high
,
strange
,
Phanaticall
,
and
hyperbolicall
prayses
given
to
this
wicked
man
are
proved
lyes
by
the
plaine
uncontroulable
alegations
and
Testimonyes
of
other
learned
Protestant
Authors
,
who
are
to
be
creditted
in
this
,
Quia
res
ipsa
loquitur
.
X.
CHAPTER
.
What
frutes
followed
Luthers
Doctrin
and
Reformation
.
IT
has
beene
a
constant
observation
in
all
ages
and
tymes
,
that
men
sent
from
God
by
extraordinary
missions
as
the
Apostles
and
other
Saints
after
them
;
and
alsoe
those
sent
from
the
Sea
of
Rome
with
ordinary
mission
were
Saints
and
holy
men
,
and
wrought
wonders
and
Miracles
;
and
great
devotion
,
sanctity
,
pennance
,
prayer
,
and
change
of
mens
lives
to
the
better
followed
these
missions
,
whole
Provinces
amended
theire
ill
manners
,
and
lives
:
Saints
doe
holy
things
,
Bona
arbor
,
bonos
fructus
facit
.
Now
if
wee
shall
examin
the
nature
and
effects
of
Luthers
Reformation
,
wee
shall
finde
neither
Miracles
nor
Sanctity
in
him
,
or
the
rest
of
his
Brethren
:
and
what
fruits
did
this
new
Doctrin
produce
in
the
people
?
did
those
that
received
it
become
more
holy
then
before
,
more
modest
,
just
,
sober
,
or
more
penitent
for
theire
sinns
?
Was
pride
,
vice
,
and
dissolution
abated
or
diminished
after
the
pretended
zeale
of
these
reformers
?
did
any
man
mortify
his
body
,
or
crucify
his
flesh
with
the
concupisence
and
vices
therof
?
Noe
such
matter
:
a
change
indeed
followed
theire
new
Ghospeling
and
Reformation
,
it
changed
all
to
the
worst
;
Rapine
,
Vsery
,
Adultery
,
and
all
kinde
of
uncleaness
and
dissolution
became
greater
then
before
,
these
were
the
first
fruits
of
Luthers
extraordinary
mission
.
Mala
arbor
,
malos
fructus
facit
.
Will
you
have
all
this
evidently
proved
by
the
Testimony
of
prime
Protestant
Authors
,
wherof
Luthers
is
one
?
Hee
speaks
thus
:
The
World
Luth.
in
Postilla
super
Evang.
groweth
dayly
worse
,
men
are
now
more
revengefull
,
covetous
,
licentious
,
then
they
were
ever
before
in
the
Papacy
:
when
wee
were
seduced
Dom.
1
Adventus
Dominica
26.
post
Trinit.
by
the
Pope
,
every
man
did
willingly
follow
good
works
,
and
now
every
man
neither
saith
;
nor
knoweth
any
thing
but
how
to
gett
all
to
himselfe
by
exactions
,
pillage
,
theft
,
lying
,
usery
,
&c.
The
second
Author
is
Erasmus
(
one
of
Mr.
Fox
his
Saints
and
Confessors
in
his
acts
and
monuments
)
hee
says
:
Circumspice
populum
istum
Evangelicum
,
&c.
Eras
.
in
Epist.
ad
vulturiam
neocomum
written
anno
1529.
profer
mihi
quem
istud
Evangelium
,
ex
commessatore
sobrium
ex
impudico
reddiderit
verecundum
,
ego
tibi
multos
ostendam
qui
facti
funt
scipsis
deteriores
.
That
is
:
Look
upon
those
Evangelicall
people
,
bring
mee
one
glutton
that
this
Ghospell
made
sober
,
an
incontinent
man
made
chast
,
I
will
shew
you
many
that
have
exceeded
even
themselves
in
wickedness
,
and
hee
further
saith
:
Quos
antea
noveram
puros
,
&c.
That
is
:
Who
I
have
knowne
before
pure
,
cleane
,
sincere
,
and
voyd
of
craft
and
knavery
,
I
have
seen
these
men
after
professing
this
new
Evangelicall
Sect
,
beginne
to
speake
of
mayds
&c.
to
Eras
.
in
Epist.
ad
Fratres
idferiores
Germani●
.
leave
of
theire
prayers
,
to
become
very
impatient
,
and
vaine
,
and
meer
vipers
in
theire
manners
,
and
have
as
it
were
cast
of
human
nature
,
I
speake
what
I
know
:
And
hee
saith
yet
further
there
.
Nov●
monachum
,
qui
pro
una
duxerit
tres
&c.
I
knew
a
Monk
who
insteed
of
one
wife
marryed
three
,
and
I
knew
a
Priest
,
that
after
hee
had
marryed
a
wife
,
found
out
that
shee
was
marryed
to
another
before
.
I
will
not
name
to
you
a
certaine
Priest
,
whipt
here
at
Basille
about
the
streets
for
his
wickedness
being
of
the
same
profession
with
these
Ghospelers
,
&c.
Hee
testify'd
publickly
that
after
hee
had
once
addicted
himselfe
to
that
Sect
,
hee
rann
into
all
kinf
of
wickedness
:
I
will
not
say
what
hee
told
of
the
whole
Sect
,
&c.
hither
to
Erasmus
.
Musculus
a
famous
Lutheran
saith
:
Muscul
.
Dom.
1
Adv.
&
in
Lib.
Thus
stands
the
case
at
present
with
us
Lutherans
,
that
if
any
bee
desirous
to
see
a
great
rabble
of
knaues
,
of
de
Prophesia
Christi
.
turbulent
persons
,
deceitfull
Coseners
,
Userers
,
let
him
goe
to
any
Citty
where
the
Ghospell
is
purely
preacht
,
and
hee
shall
find
them
there
by
multitudes
;
for
it
is
more
manifest
then
the
day-light
,
that
there
were
neuer
among
the
Ethnicks
,
Turks
,
and
other
Infidells
,
more
unbridled
,
and
unruly
persons
,
among
whome
all
vertue
,
and
honesty
is
quite
extinct
,
then
are
among
the
Professors
of
the
Ghospell
.
And
Sall
is
not
this
a
faire
Testimony
Musculus
gives
of
the
first
fruits
of
your
Reformations
?
Perhaps
good
works
and
Sanctity
some
years
after
follow'd
your
new
Doctrin
and
Ghospelling
:
I
cannot
finde
it
soe
,
but
quite
contrary
:
for
Mr.
Stubbs
in
his
Motives
to
good
works
,
printed
anno
1596.
In
his
Epistle
to
the
Lord
Major
of
London
,
saith
:
That
after
his
trauel
in
compassing
all
England
round
about
;
I
found
the
people
in
most
parts
dissolute
,
proud
,
envious
,
malicious
,
covetous
,
ambitious
,
carless
of
good
works
,
&c.
And
after
him
Mr.
Richard
Giffery
a
Protestant
Devine
in
his
Sermon
at
Pauls
Gross
7.
Octob.
Printed
1604.
page
31
,
saith
:
I
may
freely
speake
what
I
have
plainly
seene
in
the
course
of
some
travells
,
and
observation
of
some
courses
;
that
in
Flanders
was
never
more
Drunckenness
,
in
Italy
more
wantonness
,
in
Iury
more
Hypocrisy
,
in
Turky
more
Impiety
,
in
Tartary
more
Iniquity
,
then
is
practised
generally
in
England
,
particularly
in
London
.
And
if
wee
may
give
credit
to
the
relation
of
some
Catholicks
,
and
Protestants
that
come
a
broad
,
it
is
noe
whit
better
there
at
present
.
The
Centuristes
Cent.
7.
c.
7.
Col.
181.
Complayning
of
the
want
of
good
works
among
those
of
theire
owne
Profession
,
and
speaking
of
the
Catholick
common
people
in
the
blindness
(
of
Papistry
as
they
term
it
)
say
thus
.
They
were
(
the
Catholicks
)
soe
attentive
to
theire
prayers
,
as
they
bestow'd
almost
the
whole
day
therin
&c.
They
did
exhibit
to
the
Magistrat
due
obedience
;
they
were
most
studious
of
amity
,
concord
,
and
Society
,
soe
as
they
would
easily
remitt
inivryes
,
all
of
them
were
carefull
to
spend
theire
tyme
in
an
honest
vocation
and
labour
,
to
the
poore
and
strangers
they
were
most
courteous
,
and
liberall
,
and
in
theire
Iudgments
and
Contracts
most
true
.
Sall
is
not
this
a
faire
Testimony
wee
Catholicks
have
from
our
adversaryes
of
vertue
,
piety
and
good
works
;
strong
it
must
be
coming
from
adversaryes
.
Now
I
would
faine
know
how
can
Luther
and
his
new
Reformation
,
save
those
that
received
his
Doctrin
,
hee
cannot
doe
it
by
good
works
,
wheras
himselfe
,
Erasmus
,
Musculus
,
and
the
Centuristes
Confess
they
had
noe
merita
bona
,
but
multa
merita
mala
.
Noe
good
works
,
noe
justice
,
noe
piety
:
hee
answers
let
them
live
as
they
please
,
and
doe
noe
good
works
;
let
them
have
faith
,
and
live
neuer
soe
wickedly
,
they
are
sau'd
:
for
this
is
a
principall
Article
of
Lutheran
Faith
and
Doctrin
that
,
Who
doth
once
truly
believe
,
though
hee
committed
thousands
of
Murthers
Adulteryes
,
and
most
wicked
sinns
cannot
be
seperated
from
God
,
nor
fall
from
his
Grace
,
and
,
which
is
more
,
cannot
loose
his
Faith
by
any
sinn
?
Let
any
man
judge
,
if
ther
can
bee
any
principle
and
Article
of
Faith
more
desperate
and
impious
then
this
.
XI
.
CHAPTER
.
Of
Calvins
Doctrin
,
his
Calumnies
against
Catholicks
,
and
of
his
Life
and
Conversation
.
Iohn
Calvin
borne
at
Noyon
in
France
,
an
eloquent
man
and
famous
with
Protestants
for
his
writings
,
especially
his
Books
of
Institutions
,
which
are
more
esteemed
in
England
and
whersoever
his
Sect
beares
sway
then
the
Cannons
of
holy
Church
,
and
the
Doctrin
and
Authority
of
the
ancient
Fathers
.
Hee
is
very
well
described
by
a
French
Author
,
as
thus
:
Calvin
,
comme
une
meschante
Georg.
l'Apostre
contre
les
150.
Heresies
du
Ministre
la
Bansserie
&c.
Arraignèe
,
a
couru
par
dessus
toutes
les
Heresies
passees
,
e
de
chacun
en
succèe
le
venin
le
plus
pernicieux
,
&
en
compaesant
,
une
venenade
en
a
enbevionne
la
Christiente
.
That
is
:
Calvin
like
a
venomous
spiderr
hath
runne
over
all
Heresyes
of
former
tymes
,
and
hath
suckt
out
of
each
of
them
the
most
pernitious
venim
,
and
made
therof
a
poysened
Potion
,
and
gave
therof
to
drinck
to
the
Christian
World
.
Hee
raked
up
many
old
Heresies
from
hell
,
but
nothing
can
be
more
blasphemous
then
two
Articles
of
his
Doctrin
:
The
one
,
that
hee
makes
God
Author
of
sinne
,
affirming
that
hee
damnes
soules
to
Hell
by
an
eternall
inevitable
,
and
unalterable
decree
and
Iudgment
,
without
any
regard
had
of
theire
doing
good
or
evill
;
is
not
this
to
make
God
,
a
God
of
iniquity
?
as
you
would
call
a
temporall
Iudge
,
a
cruell
Iudge
when
hee
puts
to
death
a
prisoner
without
hearing
any
trespasse
,
or
crime
aleadg'd
against
him
,
and
whether
,
hee
did
or
did
not
meritt
death
:
the
Scripture
all
over
tells
us
God
is
a
holy
God
,
and
therfore
in
heaven
the
Angells
,
and
the
blessed
soules
sing
:
Sauctus
,
Sanctus
,
Dominus
Deus
omnipotens
,
qui
erat
&
qui
est
,
&c.
King
David
says
:
Quoniam
non
Psal.
5.
Deus
volens
iniquitatem
tu
es
.
Because
thou
art
not
a
God
that
wilt
iniquity
.
And
elsewhere
it
is
said
:
Non
est
iniquitas
apud
Deum
.
And
Royall
David
further
tells
us
,
speaking
to
God
:
Odisti
omnes
qui
Psal.
5.
operantur
iniquitatem
.
Thou
hatest
all
that
work
iniquity
.
Doth
not
Saint
Paul
say
:
Nonquid
iniquus
est
Deus
!
Is
Ad
Rom.
Cap.
3.
God
unjust
?
And
Calvin
contrary
to
holy
David
and
Saint
Paul
makes
God
unjust
and
doing
iniquity
in
condemning
soules
to
eternall
flames
without
careing
what
they
have
done
good
,
or
evill
:
were
ever
spoken
by
the
mouth
of
man
,
soe
horrible
and
impious
words
as
these
insuing
of
Calvin
.
Dicitur
Satan
excaecare
infidelium
mentes
,
sed
unde
hoc
nisi
quod
a
Deo
ipso
manat
efficacia
erroris
?
lib.
1.
Instit.
cap.
18.
Sect.
2.
And
againe
hee
saith
lib.
3.
cap.
24.
Sect.
13.
Vocem
ad
eos
(
homines
)
dirigit
,
(
Deus
)
sed
ut
magis
obsurdescant
;
Lumen
accendit
,
sed
ut
reddantur
Caetiores
;
Doctrinam
profert
,
sed
qua
magis
obstupescant
.
What
Doctrin
soe
diabolicall
as
this
of
Calvin
saying
professedly
,
that
when
the
Devill
blinds
sinners
that
the
very
efficacy
of
the
error
proceedeth
from
God
;
and
that
God
speaks
to
sinners
but
will
not
that
they
should
heare
him
,
that
hee
sheweth
them
light
,
to
the
end
they
may
be
come
blinder
then
before
,
finally
hee
saith
God
makes
an
offer
of
Salvation
(
to
the
reprobate
)
but
with
noe
intention
of
theire
having
it
.
This
Doctrin
of
Calvin
affirming
God
to
be
Author
of
our
sinn
,
as
it
is
impious
in
it selfe
,
soe
it
displeased
many
Protestants
,
in
soe
much
as
the
Magistrats
of
Berne
(
though
otherwise
Calvinists
)
made
it
penal
by
theire
Lawes
,
for
any
of
theire
Teritoryes
,
to
preach
Calvins
Doctrine
therof
,
or
for
theire
people
to
read
any
of
his
Books
containing
the
same
.
Vide
litter
as
Senatus
Bernensis
,
ann●
1555.
Himselfe
acknowledgeth
such
a
decree
,
and
judgement
of
God
to
bee
horrible
:
Decretum
quidem
(
saith
Caluin
)
horribile
fateor
,
and
yet
hee
will
have
it
stand
soe
:
This
Doctrine
hee
Lib.
3.
Instit.
cap.
23.
§.
2.
3.
4.
And
in
his
harmonie
upon
Math.
cap.
13.
Petr.
2.
Epist.
cap.
3.
hath
in
his
Institutions
and
upon
Mathew
.
Calvin
and
other
Hereticks
interpret
holy
Scriptures
,
which
in
some
places
are
darke
,
and
the
sence
hard
to
be
understood
,
with
great
presumption
,
and
without
invoking
the
ayd
of
the
holy
Ghost
,
which
makes
them
fall
into
errors
and
heresies
.
Saint
Peter
himselfe
doth
attest
this
darkness
in
these
words
:
My
dearest
&c.
doe
you
account
Salvation
,
as
alsoe
,
our
most
deare
brother
Paul
according
to
the
wisdome
given
him
hath
written
to
you
:
as
alsoe
in
all
Epistles
,
speaking
in
them
of
these
things
,
in
the
which
are
certaine
things
hard
to
be
understood
,
which
the
unlearned
and
unstable
deprave
,
as
alsoe
the
rest
of
the
Scriptures
,
to
theire
owne
perdition
.
It
is
certaine
that
by
reason
of
the
difficulties
in
Scriptures
,
whether
in
the
stile
,
or
in
the
depth
of
the
matter
,
the
ignorant
and
unstable
(
such
as
hereticks
be
,
)
doe
pervert
Saint
Pauls
writings
as
alsoe
other
Scriptures
to
theire
owne
damnation
.
Wherfore
it
is
a
every
dangerous
thing
for
such
as
be
ignorant
,
or
for
wyld
witted
fellows
to
read
the
Scriptures
,
for
such
conditioned
men
be
they
,
that
become
Hereticks
,
and
through
ignorance
,
pride
,
and
private
fancy
,
meeting
with
hard
places
of
Saint
Pauls
Epistles
,
or
other
Scr●tures
,
breed
Heresyes
.
The
great
Saints
,
and
Doctors
Aug.
lib.
2.
de
doct.
Christ
.
c.
6.
&
Epist.
119.
Augustin
,
Ambrose
,
and
Hierom
,
tell
us
that
not
only
the
things
treated
of
in
the
holy
Scriptures
,
but
alsoe
the
manner
of
writing
,
and
inditing
therof
,
is
high
and
hard
,
and
purposly
Ambr.
Epists
44.
Iherom
to
Paulinus
Epist.
103.
cap.
5.
6.
7.
Psalm
128.
Acts
of
Apost.
Cap.
8.
by
Gods
providence
,
appointed
to
be
written
in
such
sort
.
For
this
reason
the
a
bove
named
Saints
and
other
Doctors
in
all
ages
by
continuall
study
,
watching
,
fasting
,
and
praying
,
had
much
a
doe
to
understand
the
Scriptures
;
did
not
David
pray
to
God
thus
,
give
mee
understanding
,
and
I
will
search
thy
Law
.
Did
not
the
eunuch
in
the
Acts
,
reading
the
Prophet
Esay
,
say
to
Philip
:
How
can
I
understand
without
an
interpreter
?
Truly
if
those
holy
Fathers
and
Doctors
found
the
Scriptures
hard
after
much
study
,
and
praying
to
God
for
obtaining
light
and
the
true
understanding
of
Scriptures
,
I
wonder
how
they
were
not
hard
to
Luther
,
Caluin
,
Zwinglius
and
other
impious
men
.
Saint
Hierom
saith
expresly
that
the
Epistle
of
Saint
Paul
to
the
Romans
is
wraped
in
soe
great
obscurities
,
that
to
understand
it
wee
need
the
help
of
the
holy
Ghost
,
especially
som
passages
in
the
ninth
Chapter
,
and
among
others
this
:
Iacob
I
loved
,
and
Esau
I
hated
,
(
and
God
saith
soe
)
:
When
they
were
not
yet
borne
,
nor
had
done
any
good
or
evill
.
The
Apostle
considered
,
that
men
reading
this
passage
would
take
accasion
to
murmour
against
God
as
partiall
,
and
acceptor
of
persons
,
for
loving
Jacob
,
and
hating
Esau
,
that
were
both
equall
by
nature
and
condition
,
both
infected
with
originall
sinn
,
and
consequently
both
guilty
of
eternall
damnation
:
Saint
Paul
says
,
what
shall
wee
say
then
?
Is
there
iniquity
with
God
?
But
you
will
say
,
what
did
God
see
in
Jacob
,
wherfore
hee
lou'd
him
,
and
in
Esau
,
wherfore
hee
hated
him
,
before
they
were
borne
,
or
had
done
any
good
or
evill
?
The
Fathers
and
learned
Interpreters
of
Scriptures
,
answer
thus
:
In
Jacob
nihil
invenit
amandum
,
nisi
Misericordiae
suae
donum
.
In
Esau
nihil
odit
nisi
peccatum
origenale
.
That
is
:
That
God
found
nothing
in
Iacob
to
be
beloved
,
but
the
gift
of
his
owne
mercy
.
Nor
in
Esau
to
be
hated
,
but
originall
sin
.
Now
Calvin
or
another
like
him
coms
in
,
and
says
:
Quid
ergo
?
what
is
hier
to
be
said
?
Nunquid
dicetur
Deus
iniquus
,
qui
sine
merito
elegit
Iacob
&
Esau
reprobavit
?
That
is
:
Will
not
God
be
esteemed
unjust
,
that
hath
chosen
Iacob
without
merit
?
Saint
Paul
says
absit
,
God
forbid
,
and
the
Fathers
that
rightly
understands
Saint
Paul
,
doe
justify
what
hee
said
,
and
gives
this
unanswerable
reason
:
Quia
Iacob
pro
misericordia
elegit
,
&
Esau
pro
justitia
reprobavit
;
cum
facit
Deus
(
saith
Saint
Augustin
upon
this
hard
matter
)
per
misericordium
facit
,
cum
autem
non
facit
,
per
judicium
non
facit
.
Hee
that
will
busy
himselfe
to
know
wherfore
God
gives
mercy
to
one
,
and
not
to
another
,
let
him
well
consider
what
the
same
Father
says
:
Serutetur
,
qui
potest
,
tam
profundum
Iudicium
:
verumtamen
caveat
precipitium
.
That
is
:
Let
him
that
Seeks
to
penetrat
soe
deep
a
Iudgment
be
aware
he
fall
not
into
a
precipice
.
And
that
you
may
clearly
see
that
God
is
just
in
his
proceeding
with
Iacob
,
and
Esau
.
The
Fathers
,
and
Divines
give
this
evident
reason
.
In
eo
(
saith
they
)
quod
alicui
datur
ex
mera
gratia
,
injustitia
non
habet
locum
,
si
non
datur
alteri
,
quia
gratia
potest
uni
fieri
,
&
non
alteri
sine
injustitia
.
That
is
:
In
that
which
is
given
to
any
one
of
meer
grace
,
injustice
hath
noe
place
if
the
same
is
not
given
to
another
,
because
grace
or
mercy
can
be
done
to
one
,
and
not
to
another
without
any
injustice
.
Our
Saviour
makes
this
plaine
in
distributing
the
penny
or
reward
on
the
work-men
,
that
came
into
the
vyniard
in
the
morning
,
and
at
eleven
Math.
cap.
20.
of
the
Clock
,
for
hee
gave
the
same
to
both
:
Those
that
came
in
the
morning
thought
they
should
receive
more
then
the
others
,
and
not
receiving
more
then
the
others
:
They
murmured
against
the
Master
of
the
vyneard
,
sayng
:
These
last
have
continued
one
houre
,
and
thou
hast
made
them
equall
to
us
that
have
borne
the
day
and
the
heats
.
But
hee
answering
,
said
to
one
of
them
.
frind
,
I
doe
the
noe
wronge
:
didst
thou
not
covenant
with
mee
for
a
penny
?
Take
what
is
thine
and
goe
:
I
will
alsoe
give
to
this
last
even
as
to
the
alsoe
.
If
there
were
two
men
both
being
Christen'd
,
both
beleeving
well
,
and
living
well
,
if
God
should
give
heaven
to
one
,
and
should
damne
the
other
,
then
would
God
be
term'd
unjust
,
partiall
,
and
forgettfull
of
his
promise
:
but
respecting
,
or
taking
two
,
who
both
be
worthy
of
damnation
,
(
as
all
are
before
they
be
first
called
to
mercy
)
then
the
matter
standeth
on
meer
mercy
,
and
of
the
givers
will
and
liberality
;
in
which
case
partiality
or
justice
hath
noe
place
.
Saint
Augustin
giveth
an
Aug.
lib.
de
predest
.
&
gratia
c.
4.
example
of
two
debters
:
the
one
forgiving
all
,
and
the
other
put
to
pay
all
,
by
the
same
creditor
.
Another
example
.
1.
Two
malefactors
being
condemned
both
for
one
crime
,
the
prince
pardoneth
the
one
,
and
letteth
the
law
proceed
on
the
other
.
2.
The
theefe
that
is
pardoned
,
can
not
attribute
his
escape
to
his
owne
deseruing
but
to
the
Princes
mercy
.
3.
The
theefe
that
is
executed
can
not
chalenge
the
prince
that
hee
was
not
pardoned
alsoe
:
but
must
acknowledg
hee
hath
his
desert
.
4.
The
standers
by
,
must
not
say
,
that
hee
was
executed
because
the
Prince
would
not
pardon
him
;
for
that
was
not
the
cause
,
but
his
offence
.
5
If
they
aske
further
,
why
the
Prince
pardon'd
not
both
,
or
executed
not
both
:
the
answer
is
,
that
as
mercy
is
a
Godly
vertue
,
soe
Iustice
is
necessary
and
commendable
.
6.
But
if
it
be
further
demaunded
why
Iohn
,
rather
then
Thomas
was
executed
:
or
Thomas
,
rather
then
Iohn
pardoned
:
answer
,
that
(
the
partys
being
otherwise
equall
)
it
hangeth
meerly
and
wholy
upon
the
Princes
pleasure
.
In
all
this
mercy
of
God
towards
some
,
and
Iustice
towards
others
,
both
the
pardoned
work
by
theire
owne
free
will
,
and
therby
deserve
theire
Salvation
:
and
the
other
noe
less
by
theire
owne
free
will
,
without
all
necessity
,
work
,
wickedness
,
and
themselves
,
and
only
of
themselves
procure
theire
owne
damnation
.
Therfore
noe
man
may
without
blasphemy
say
,
or
can
truly
that
hee
hath
nothing
to
doe
towards
his
owne
Salvation
,
but
will
live
,
and
think
hee
may
live
without
care
or
cogitation
of
his
end
.
Every
good
Christian
must
suppose
,
that
in
Gods
Iudgments
there
be
many
things
secret
,
but
nothing
unjust
:
and
therfor
the
good
man
without
Search
of
Gods
secret
Iudgments
must
work
his
owne
Salvation
,
as
Saint
Peter
doth
advise
,
saying
:
Wherfore
Brethren
,
2
Epist.
Petri
cap.
1.
labour
the
more
,
that
by
good
works
you
may
make
sure
your
vocation
,
and
election
.
For
doing
these
things
,
you
shall
not
sinn
at
any
tyme.
By
this
Saint
Peter
teaches
clearly
,
that
Gods
eternall
Prodestination
,
and
Ellection
consisteth
with
good
works
:
yea
that
the
certainty
,
and
the
effect
therof
is
procured
by
mans
free
will
and
good
works
.
For
this
reason
all
the
ancient
Patriarcks
,
Prophets
,
Apostles
,
and
all
the
Doctors
,
and
Saints
of
God
exhorted
the
world
,
to
fast
,
watch
,
pray
,
mortify
theire
bodies
,
and
to
sanctify
themselves
by
good
works
,
and
themselves
lived
soe
:
heare
Saint
Paul
the
great
Doctor
of
Nations
,
telling
what
way
hee
tooke
to
the
Kingdome
of
heaven
and
making
sure
his
Election
and
Vocation
.
Thus
hee
spok
to
the
Acto
,
cap.
20.
ancients
of
the
Church
coming
to
him
from
Ephesus
.
You
know
from
the
first
day
that
I
enter'd
into
Asia
,
in
what
manner
I
have
bine
with
you
all
the
tyme
,
serving
our
Lord
with
all
humility
tears
,
and
temptations
that
did
chance
to
mee
by
the
conspiracyes
of
the
Iewes
.
Who
after
these
words
of
Saint
Paul
the
Oracle
of
the
World
,
will
tell
us
,
that
humility
,
tears
,
and
temtations
,
are
not
necessary
for
gayning
the
Kingdom
of
heaven
?
The
other
Blasphemy
is
,
that
our
Saviour
going
downe
into
Hell
,
suffered
the
flames
and
torments
of
the
damned
there
,
for
satisfying
the
Divine
Justice
,
Calvin
super
Math.
the
27.
cap.
§.
49.
and
that
without
suffering
in
that
kind
;
his
death
and
passion
had
been
noe
way
profitable
to
mankinde
.
Hee
says
the
aprehention
of
the
torments
and
paines
our
Saviour
was
to
suffer
in
Hell
,
was
the
cause
of
sweating
blood
in
the
Gardin
,
and
that
hee
feared
his
owne
Salvation
:
did
ever
man
speak
Calvin
lib.
2.
Iustit
.
cap.
26.
§.
36.
soe
horrible
a
Blasphemy
?
And
says
further
that
Christ
nayld
upon
the
Cross
,
spake
words
of
despaire
.
I
will
not
spend
tyme
here
,
in
telling
you
his
Hereticall
Opinion
of
the
Trinity
opening
a
way
and
dore
to
the
Arrians
,
wherfore
Franciscus
Stankerus
reprehending
Calvin
,
said
:
Quis
Diabolus
O
Calvine
te
seduxit
contra
Filium
Dei
cum
Ario
obloqui
.
That
is
:
O
Calvin
!
what
Devill
hath
seduced
thee
to
speake
evill
of
the
Sonn
of
God
with
Arius
.
Certaine
Calumnies
of
Calvin
,
against
the
Fathers
and
other
Catholicks
.
CAlvin
accuseth
against
all
sincere
Conscience
foure
Popes
in
this
Language
.
Iulius
forsoeth
,
and
Leo
,
Calvin
lib.
4.
Instit.
cap.
7.
lect.
27
and
Clement
,
and
Paul
,
shall
be
Pillars
of
the
Christian
Faith
,
&c.
Which
neuer
knew
any
other
thing
of
Christ
then
that
which
they
had
learned
out
of
Lucians
Schoole
.
Is
not
this
Lucian
was
an
Athist
.
a
strange
impotency
in
accusing
these
Popes
?
But
what
(
saith
hee
)
if
three
or
foure
(
Popes
)
goe
a
stray
,
since
the
whole
Colledg
of
Cardinalls
seem
to
have
gon
a
stray
?
For
first
these
are
the
principall
Articles
of
that
secret
Calvin
lib.
4.
Instit.
cap
,
7.
lect.
27
Devinity
that
raigneth
amongst
them
:
First
,
that
there
is
noe
God
;
secondly
,
that
all
things
that
are
written
,
and
taught
concerning
Christ
,
are
lyes
and
deceits
;
thirdly
,
that
the
Doctrine
of
the
life
to
come
,
and
of
the
last
Resurrection
are
meer
fables
,
&c.
Thus
farre
hee
.
And
all
this
hee
setteth
downe
resolutly
as
you
see
,
without
citing
any
one
Author
,
or
Authority
in
the
Text
or
Margent
,
but
only
noting
these
words
:
The
Athisme
of
Popes
.
All
which
is
an
impudent
lying
Accusation
and
Callumny
.
Calvin
in
his
first
Book
of
Institutions
writeth
resolutly
,
that
in
the
first
Calvin
lib.
1.
Iustit
.
cap.
11.
five
hundred
years
after
Christ
,
there
were
neuer
any
Images
in
Christian
Churches
.
This
is
a
false
Callumnie
.
And
Mr.
Walsengham
in
his
Search
into
Matters
of
Religion
found
it
to
be
soe
in
Coccius
a
Catholick
Author
who
cited
the
words
of
21.
wittnesses
and
some
of
those
Fathers
that
liu'd
in
som
of
those
five
ages
,
and
Mr.
Walsengham
found
all
those
Citations
to
be
true
.
Lastly
,
Calvin
in
his
fourth
book
of
Institutions
,
and
19.
Chapter
,
hath
these
words
against
the
Catholicks
,
for
esteeming
as
hee
saith
,
more
Chrisme
,
or
holy
Oyle
in
Baptisme
,
then
water
.
Praeterita
aqua
(
saith
hee
)
&
nullo
numero
habita
,
unum
Oleum
in
Babtismo
magni
faciunt
.
That
is
:
They
letting
pass
,
and
esteeming
nothing
at
all
,
the
water
in
Baptisme
,
doe
only
magnify
theire
Oyle
or
Chrisme
.
Is
not
this
a
strange
and
bould
accusation
about
Baptisme
whereas
the
Protestants
themselves
doe
know
wee
hold
water
essentiall
and
necessary
to
Baptisme
,
not
soe
Oyle
;
and
that
wee
hold
the
Baptisme
of
Protestants
for
good
and
essentiall
though
they
use
noe
Oyle
:
yea
the
Councell
of
Concil.
Tred
.
Sess.
7.
caw
2.
&
4.
Trent
hath
soe
expressly
determined
the
Matter
,
that
none
shall
be
rebaptized
,
that
are
baptized
by
Protestants
.
How
then
coms
this
impudent
man
to
tell
the
world
,
that
wee
esteeme
more
the
Oyle
then
Water
in
Baptisme
?
Even
this
manifest
Callumnie
with
others
of
the
same
kind
takes
away
all
creditt
and
esteem
from
Calvin
,
and
even
for
this
reason
Sall
,
you
should
not
rely
upon
such
an
open
lyer
in
the
bussiness
of
your
Salvation
.
Of
Calvins
Life
and
Conversation
.
AS
concerning
Calvins
incontinent
and
ill
life
.
Hierom
Bolseck
a
Doctor
of
Physick
,
who
lived
at
the
same
tyme
with
Calvin
in
Geneva
,
and
was
then
of
the
same
Religion
,
published
the
same
,
and
confuted
Beza
that
canonized
Calvins
Sanctity
and
Vertues
;
but
who
would
believe
a
Sodomite
Beza
,
praising
Calvin
another
Sodomit
?
Bolsick
beginns
the
life
of
Calvin
with
this
Protestation
.
I
am
here
for
the
love
of
truth
to
refute
Theodore
Beza
his
false
,
and
shameless
lyes
in
the
praise
of
Calvin
,
protesting
before
God
and
all
the
holy
Court
of
heaven
,
before
all
the
world
,
and
the
holy
Ghost
it selfe
,
that
neither
anger
,
nor
envy
,
nor
evill
will
,
hath
made
mee
speake
or
write
any
one
thing
against
truth
,
and
my
Conscience
.
(
You
are
to
observe
that
Bolseck
being
scandaliz'd
with
Calvins
life
,
became
Catholick
.
)
Then
hee
relates
how
Caluin
was
borne
at
Noyon
in
Picardy
anno
1509.
and
was
a
Priest
and
branded
for
Sodomy
with
a
burning
Iron
upon
the
shoulder
,
and
therefore
retyred
from
his
Country
,
and
how
this
punishment
was
testiyed
by
the
Citty
of
Noyon
under
the
hand
of
a
publique
sworne
Notary
to
Monsieur
Berteliet
Secretary
to
the
Councell
of
Geneva
,
which
testimony
(
faith
Bolseck
)
is
yet
extant
,
and
I
,
and
others
have
seen
it
:
hee
then
tells
us
of
Calvins
incontinency
with
a
gentle
woeman
of
Mongis
who
,
stealing
from
her
husband
at
Lausanna
,
made
aboad
at
Geneva
with
Calvin
,
hee
alsoe
speaks
of
his
adulterous
attempting
at
Geneva
of
the
Lady
Ioland
of
Bredrode
,
wife
to
a
sickly
noble
man
called
Iames
Burgoigne
Lord
of
Fallaise
,
in
soe
much
as
shee
perswaded
her
husband
to
leave
Geneva
,
and
goe
to
Lausanna
where
shee
revealed
the
whole
matter
.
Then
hee
discribes
his
delicate
Diet
,
how
his
wine
was
choyce
,
and
carryed
with
him
in
a
silver
pott
,
when
hee
dyn'd
a
broad
;
that
alsoe
speciall
bread
was
made
for
Calvin
only
and
the
same
made
of
fyne
flower
,
wett
in
Rose-water
mingled
in
Sugar
,
Sinamon
,
Annaiseeds
,
besides
a
singular
kinde
of
bisquit
;
and
this
hee
affirmeth
as
a
matter
knowne
to
all
Geneva
:
This
delicasy
of
Diet
was
not
prescribed
to
preserve
his
health
,
but
prepared
to
foment
his
lust
,
and
lewd
Conversation
with
a
Gentlemans
wife
of
Lausanna
and
others
.
This
Calvin
,
(
impious
Calvin
)
after
hee
had
broaken
and
defaced
the
Images
of
Christ
,
and
Saints
in
Geneva
,
caus'd
his
owne
picture
to
bee
set
up
in
severall
places
,
and
used
alsoe
to
give
little
pictures
and
Images
of
himselfe
to
Gentle-woemen
,
and
Gentlemen
to
carry
about
theire
necks
.
And
when
one
told
him
,
that
some
thought
much
of
this
,
hee
answered
▪
Qui
non
potest
hoc
ferre
,
rumpatur
invidia
.
That
is
:
Hee
that
cannot
abide
it
,
let
him
burst
with
envy
.
O
prophane
Hipocrit
that
preferd
his
owne
picture
to
the
Image
of
Christ
.
Hee
attempted
the
working
of
a
miracle
to
prove
his
extraordinary
Vocation
,
and
Mission
,
to
augment
his
owne
creditt
,
and
to
cheate
the
world
with
a
fained
Miracle
,
you
shall
see
how
hee
came
of
.
It
happen'd
thus
.
Hee
agree'd
,
with
a
poore
man
called
Bruleus
a
Tayler
to
faigne
himselfe
,
dead
,
promising
him
great
rewards
,
if
hee
acted
his
part
handsomly
in
this
Trage-comedy
and
would
bee
secret
;
none
knew
of
the
plot
but
Bruleus
,
and
his
wife
,
who
upon
the
day
and
hower
appointed
,
satt
in
her
house
lamenting
her
husbands
death
;
Calvin
passing
by
with
agreat
number
of
his
frinds
,
(
as
it
were
by
chance
)
and
hearing
the
Lamentation
of
the
poore
woeman
,
seemed
to
pitty
her
sad
Condition
,
and
moved
,
forsooth
,
with
Charity
and
Compassion
,
fell
downe
upon
his
knees
with
the
rest
of
his
Company
;
praying
in
a
loud
voyce
,
and
beg'd
of
God
that
for
the
manifestation
of
his
Glory
,
and
for
the
Confirmation
of
his
servant
Calvins
Doctrin
and
Mission
,
hee
would
vouchsafe
to
revive
the
dead
Carcass
,
which
hee
took
by
the
hand
,
and
bid
him
rise
in
the
name
of
the
Lord
.
The
wife
seeing
her
husband
did
not
move
or
rise
,
as
hee
had
promised
,
drew
neer
,
and
preceiving
hee
who
had
beene
well
but
halfe
an
houre
before
,
was
now
dead
,
lamented
in
good
earnest
the
loss
of
her
husband
,
reviled
Calvin
as
a
murtherer
,
cheate
,
Hypocrit
,
heretick
&c.
And
related
to
the
whole
Company
what
had
past
between
them
;
Calvin
seeing
Bruleus
had
acted
his
part
more
naturally
then
hee
wished
,
retired
with
hast
and
confusion
to
his
Lodging
.
This
is
one
of
the
miracles
of
Heretick
Prophets
such
as
an
Arian
Heretick
did
worke
,
when
hee
made
a
man
blinde
that
saw
well
before
,
this
made
Tertulian
say
.
Isti
(
Apostoli
)
de
mortuis
Tertul.
de
prescrip.
suscitabant
,
ipsi
(
Heretici
)
de
vivis
Mortuos
faciunt
.
That
is
.
The
Apostles
rayse
the
dead
to
life
,
and
the
Hereticks
make
those
dye
that
were
living
.
Conradus
Schlusselburge
(
a
man
of
Principall
estimation
in
the
Protestant
Church
,
and
noe
less
learned
,
and
as
great
an
Enemy
to
the
Pope
as
Calvin
himselfe
)
giveth
this
publick
Testimony
of
Calvins
fearfull
end
.
Deus
manu
Schlusselburge
in
Theolog.
Calvin
printed
1594.
lib.
2.
fol.
72.
sua
potenti
adeo
hunt
Haereticum
percussit
,
ut
desperata
salute
,
demonibus
invocatis
,
jurans
,
execrans
,
&
blasphemans
miserrimè
animam
malignam
exhalarit
;
obiit
autem
Calvinus
morbo
pediculari
vermibus
circa
pudenda
in
apostemate
seu
ulcere
faetentissimo
crescentibus
,
ita
ut
nullus
assistentium
faetorem
amplius
ferre
posset
:
That
is
.
God
in
the
rod
of
his
fury
visiting
Calvin
did
horribly
punish
him
before
the
houre
of
his
death
;
for
hee
so
stroke
this
Heretick
(
so
hee
term●d
him
in
regard
of
his
Doctrin
concerning
the
Sacrament
and
of
God
being
the
Author
of
sin
)
with
his
mighty
Hand
,
that
being
in
dispaire
,
and
calling
upon
the
Devill
,
hee
gave
up
his
wicked
soule
swearing
,
cursing
,
and
blaspheming
;
hee
dyed
of
the
disease
of
lyce
and
worms
(
a
kinde
of
death
wher
with
God
often
stryketh
the
wicked
,
as
Antiochus
,
Herod
&c.
)
increasing
in
a
most
loathsom
ulcer
a
bout
his
privy
parts
,
soe
as
none
present
could
endure
the
stench
.
the
same
Author
saith
.
Scio
&
lego
Bezam
aliter
de
vita
moribus
&
obitu
Calvini
scribere
,
cum
vero
Beza
eadem
Haeresi
,
&
eodem
fermè
peccato
nobilitatus
sit
,
ut
historia
de
Candida
ejus
meretricula
testatur
,
nemo
ipsi
in
hac
parte
fidem
habere
potest
.
I
know
and
read
Beza
to
write
otherwise
of
Calvins
life
,
manners
,
and
death
,
but
Beza
being
infected
with
the
same
Heresie
(
hee
means
the
denyall
of
the
real
presence
in
the
Sacrament
)
and
being
accused
of
the
same
sin
,
as
the
History
of
Candida
his
little
whore
makes
good
,
noe
man
can
give
credit
to
Beza
writing
Calvins
life
.
A
sodomite
(
as
wee
have
said
a
bove
,
)
will
not
condemne
a
nother
sodomite
.
Finally
I
give
you
heer
Iohannes
Haerennius
words
a
protestant
writer
,
who
being
himselfe
an
ernest
Caelvanist
,
and
at
Geneva
when
Calvin
dyed
testifyeth
Calvins
filthy
dispairing
death
,
himselfe
having
bin
present
,
and
an
eye
wittness
therof
.
Whose
words
are
as
followeth
.
Calvinus
in
disperatione
finiens
Ioannes
Herenius
in
libello
de
vita
Calvini
.
vitam
,
obyt
turpissimo
&
fetidissimo
morbo
,
quem
Deus
rebellibus
&
maledictis
comminatus
est
,
prius
excruciatus
&
consumptus
,
quod
ego
verissime
attestari
audeo
,
qui
funestum
&
tragicum
illius
exitum
,
his
meis
oculis
presens
aspexi
.
That
is
:
Calvin
ending
his
life
in
disperation
dyed
of
a
most
filthy
and
loathsum
disease
,
which
God
doth
use
to
inflict
on
Rebells
and
acurssed
sinners
being
before
tormented
,
and
consumed
away
,
which
I
can
truly
attest
,
having
been
present
and
seen
with
myne
eyes
,
his
tragicall
and
curssed
end
.
Tell
mee
Sall
after
this
horrible
end
of
Calvin
a
pillar
of
the
English
Church
,
and
your
highest
esteemed
Doctor
,
whose
institutions
are
your
golden
Rules
,
what
Angells
have
hurried
him
out
of
this
world
,
to
the
tribunall
of
the
Sonne
of
God
,
and
to
what
Eternity
have
they
carryed
him
,
of
Glory
or
Confusion
?
Certainly
such
a
despairing
end
of
his
life
can
be
noe
other
then
the
beginning
of
an
Eternity
of
Flames
and
Torments
.
XII
.
CHAPTER
.
Of
Beza's
Doctrin
and
Conversation
.
THe
aforesaid
Hierom
Bolseck
;
writt
alsoe
the
life
of
this
filthy
Beza
,
and
what
ennormious
villanies
hee
committed
.
First
hee
rann
away
with
a
Taylors
wife
in
Callendors-street
in
Paris
,
and
shee
then
stole
away
her
husbands
goods
:
hee
sould
a
way
a
Priory
hee
had
,
to
one
for
redy
monyes
,
and
hee
had
farmed
it
to
another
for
5.
years
for
mony
before
hand
,
after
his
running
away
,
these
two
fell
to
a
publick
sute
,
which
lyes
upon
record
in
the
Court
of
Paris
.
Hee
was
accused
for
getting
his
mayd
Claudia
with
Child
in
Geneva
,
and
then
faining
himselfe
and
his
mayd
to
be
sick
,
of
the
plague
,
hee
procured
they
should
be
lodged
in
two
Chambers
of
Petrus
Virettus
in
another
Garden
:
to
conceal
the
sin
,
hee
had
Claudia
bled
and
strongly
purged
,
soe
as
shee
was
delivered
of
a
dead
Child
,
which
they
buried
in
the
Garden
;
the
Barber
that
blooded
Claudia
confessed
all
this
to
Doctor
Bolseck
upon
oath
.
What
doth
Beza
?
to
cover
the
foule
matter
hee
composes
a
Hymne
of
certaine
spirituall
songs
of
the
great
paines
hee
suffered
by
vehemence
of
the
plague
,
and
printed
them
at
Geneva
.
Sall
is
not
this
a
holy
man
fitt
to
reforme
the
Church
of
God
,
and
to
Sanctify
the
World
?
O
abhominable
Imposter
,
that
covered
black
sinns
,
with
spirituall
Hymnes
!
Bolseck
in
publishing
Beza's
life
anno
1582.
doth
object
against
him
many
,
great
,
and
haynous
Imputations
setting
downe
in
particular
,
with
speciall
naming
of
tymes
,
places
,
and
persons
,
and
cleare
circumstances
.
Beza
printed
seditious
Books
for
stirring
up
,
and
fomenting
civill
warrs
in
France
,
wherof
one
was
intitled
the
French
Fury
,
another
the
truth
,
another
the
watch
,
another
the
waking
Bell
:
hee
writt
a
most
pestellent
Book
,
intitled
De
Iure
Magistra
tuum
in
subditos
.
A
thing
soe
perfidious
as
Mr.
Suttlife
saith
:
The
Doctrine
Suttl
.
in
his
ans.
to
a
Libel
.
suplicatory
pa.
75.
and
pa.
92.
Banc.
in
his
Serray
of
holy
pretended
discipline
,
printed
1593.
Cap.
3.
pag
45.
and
in
his
book
of
dangerous
positions
.
pa.
21.
therof
doth
wholy
tend
unto
trouble
and
rebellion
,
doth
arme
the
subjects
against
the
Prince
,
and
overthroweth
in
effect
all
the
Authority
of
Christian
Kings
and
Magistrates
.
Likewise
,
Bancroft
Protestant
Arch-Bishop
of
Canterbury
,
delivers
the
same
opinion
of
that
dangerous
Hereticall
Book
.
Who
will
be
pleased
to
consider
the
principels
and
Aphorismes
of
Zwing●ius
,
Calvin
,
and
Beza
,
the
tribunes
of
the
furious
People
,
Boute-feux
and
Ring-leaders
of
Rebellion
,
it
shall
appeare
clearly
ex
effectis
,
that
Geneva
is
the
School
of
Rebellion
,
and
the
Semenary
of
all
the
civill
warrs
in
France
,
and
if
you
will
call
to
minde
,
both
theire
beginnings
;
theire
proceedings
;
and
theire
continuance
till
this
tyme
in
the
Kingdome
of
France
:
In
all
these
three
things
,
are
specially
to
be
observed
.
1.
Theire
many
Conspiracyes
,
2.
Theire
many
and
great
Batles
against
the
King
and
his
Officers
.
3.
And
the
horrible
outrages
and
attempts
,
both
incomparable
for
crueltie
,
and
incredible
for
disloyalty
.
To
say
noe
more
of
these
things
,
let
it
serve
turne
to
informe
you
of
the
open
and
actuall
Rebellion
of
these
new
Saints
,
who
sought
by
the
sword
in
theire
hands
to
compell
the
King
,
to
pacification
.
Remember
first
that
furious
and
memorable
Battle
,
upon
the
plaine
of
Dreux
;
the
Batle
of
Saint
Dennis
;
the
Battle
of
Ianac
;
the
Battle
of
Coutras
:
the
Battle
of
Moncontour
:
and
the
besieging
of
Roan
,
(
where
the
King
of
Navare
lost
his
life
.
)
At
Saint
Dennis
the
Constable
was
slaine
:
and
at
tarnat
the
Prince
of
Conde
:
and
at
Coutras
the
noble
Duke
Ioyeuse
ended
his
days
.
The
fields
of
France
were
stayned
with
noble
French
blood
;
and
a
curssed
Beza
was
the
greatest
instigator
of
all
men
living
▪
in
those
Battles
and
seditions
against
his
King
,
Charles
the
ninth
,
who
was
bound
to
defend
the
Catholick
Religion
prescrib'd
in
France
,
and
professed
for
aboue
1300.
years
against
all
Heresiarks
and
impious
men
that
would
chase
out
that
Religion
,
and
bring
in
Heresie
.
And
by
very
reasons
of
state
,
and
the
Law
of
Nations
hee
was
bound
to
doe
soe
,
and
to
this
purpose
conduced
the
wise
Councell
Mecaenas
gave
to
Augvstus
,
as
an
axiome
contra
Novatores
as
Dyon
recordeth
.
Libro
52.
Eos
,
qui
indivinis
aliquid
innovant
,
odio
habe
&
coerce
:
non
deorum
solum
causa
(
quos
tamen
qui
contemnit
,
nec
sant
aliud
quidquam
magni
fecerit
)
sed
quia
nova
quaedam
numina
ij
tales
introducentes
multos
impellunt
ad
mutationem
rerum
.
Vnde
conjurationes
,
seditiones
,
conciliabula
(
res
profecto
minime
conducibiles
Principatui
.
)
That
is
:
Hate
those
(
said
Mecaenas
to
Augustus
,
that
make
any
change
in
Religion
,
and
chastise
them
:
not
only
for
respect
of
the
Gods
(
though
hee
that
contemneth
them
shall
neuer
doe
any
great
thing
)
but
because
those
that
introduce
new
Gods
doe
stirre
up
the
people
to
mutation
and
discorde
:
from
this
springs
up
conspiracies
,
seditions
and
dangerous
meetings
,
and
consultations
(
things
noe
way
agreable
,
or
profitable
to
the
Kingdome
.
)
And
surely
by
such
innovation
did
Beza
insinuate
himselfe
into
the
favour
of
the
discontented
Princes
,
as
Conde
,
Collignie
,
and
others
,
and
there
by
cast
the
strong
and
flourishing
Kingdom
of
France
into
such
convulsions
,
as
it
hardly
ever
recovered
its
former
strength
and
vigour
.
Noe
man
did
ever
more
vilefy
and
contemne
the
holy
Fathers
then
this
wanton
Poet
,
his
insolency
here
in
is
intollerable
.
Will
you
heare
him
utter
the
greatest
petulancy
that
could
be
spooken
?
Itaque
dicere
nec
immerito
quidem
Beza
ia
Epist.
Theol●
printed
Geneve
1572.
Epist.
1
pag.
5.
ut
opinor
consuevi
,
dum
illa
tempora
Apostolicis
etiam
proxima
cum
nostris
comparo
,
plus
illos
Conscientiae
,
scientiae
minus
habuisse
;
nos
contrá
scientiae
plus
,
Conscientiae
minus
habere
,
haec
mea
sententia
est
.
Therfore
(
saith
Beza
)
I
was
acustomed
to
say
,
and
not
without
reason
when
I
compare
those
tymes
even
next
to
the
Apostles
with
our
tymes
,
that
they
(
the
Fathers
)
had
more
of
Conscience
,
and
less
of
Science
;
and
wee
on
the
other
side
,
haue
more
learning
,
and
less
Conscience
then
they
,
&c.
As
for
Conscience
hee
said
most
true
,
but
to
preferre
himselfe
,
and
his
Brethern
Sectaries
in
learning
to
the
ancient
Fathers
hee
would
not
have
don
it
,
unless
the
Spirit
of
lying
and
pride
had
throughly
possessed
him
.
That
wee
may
loose
noe
more
tyme
with
this
man
of
abomination
that
preferrs
Calvin
to
all
the
Fathers
in
this
language
.
Magnus
ille
Ioannes
Calvinus
beatae
memoriae
veteres
&
recentiores
omnes
longè
superauit
.
That
is
:
The
great
Iohn
Calvin
of
blessed
memory
did
farre
excell
all
the
antient
Fathers
,
and
later
Authors
alsoe
.
(
Hee
means
in
expounding
,
and
interpreting
Scriptures
.
)
Let
mee
tell
you
what
Heshusius
a
Hesh
.
in
libro
Verae
&
Sanae
Confessionis
&c.
learned
Protestant
says
of
him
(
worsse
cannot
be
said
)
Spurcissimus
suis
moribus
dedecori
fuit
ipsis
diciplinis
honestis
,
quique
nefandos
amoris
illiciti
concubitus
,
scortationes
faeda
Adulteria
Sacrilego
Carmine
decantavit
orbi
,
non
contentus
eo
quod
ipse
more
porci
in
fimo
volutaret
,
nisi
etiam
aures
studiosae
juventutis
sua
illuvie
contaminaret
.
That
is
:
Beza
by
his
most
dishonest
and
villanous
manners
was
a
staine
to
honnest
studyes
,
and
learning
who
published
to
the
world
in
wanton
sacrilegious
vers
vnlawfull
and
horrible
coppulations
of
his
beastly
love
,
horedomes
,
and
filthy
Adulteryes
.
Let
us
make
an
end
with
that
knowne
and
scandalous
Epigram
by
him
made
of
his
inordinat
liking
to
his
Ganimed
,
termed
Andebertus
,
and
to
his
young
woeman
called
Candida
,
in
which
(
as
therby
appeareth
)
hee
much
debateth
,
whether
sinn
hee
may
preferre
,
and
in
the
end
concludeth
with
preferring
the
boy
before
his
Candida
.
The
Epigram
hath
this
tytle
.
Theodorus
Beza
de
sua
in
candidam
&
Andibertum
benevolentia
.
It
beginns
thus
.
Ab
est
,
Candida
Beza
quid
motaris
?
Andebertus
ab
est
quid
hic
moraris
?
Tenent
Parisii
tuos
amores
,
habent
aurely
tuos
Lepores
,
&
tu
Vezelys
mauere
pergis
,
procul
candidula
amoribusque
.
Imo
Vezely
procul
valete
,
&
vale
pater
,
&
valete
fratres
,
nam
Vezelys
carere
possum
,
&
carere
&
his
&
illis
.
At
non
Candidula
Andibertoque
:
(g)
sed
utrum
ergo
praeferam
duorum
▪
utrum
invisere
me
decet
Priorem
?
An
quenquam
tibi
Candida
anteponam
?
An
quenquam
anteferam
tibi
Andeberte
?
Quid
si
me
in
geminas
secem
ipse
partes
?
harum
ut
altera
Candidam
revisat
,
currat
altera
versus
Andebertum
?
At
est
Candida
sic
auara
novi
,
ut
totum
cupiat
tenere
Bezam
,
sic
Bezae
est
cupidus
suus
Andebertus
,
Beza
ut
gestiat
integro
potiri
.
Amplector
quoque
sic
hunc
&
illam
,
ut
totus
cupiam
videre
utrumque
,
integris
frui
integer
duobus
.
(h)
Praeferre
attamen
alterum
uecesse
est
,
ó
duram
nimium
necessitatem
!
sed
postquam
tamen
alterum
necesse
est
,
Priores
tibi
defero
Andiberte
,
qnod
si
Candida
forte
conqueratur
,
quid
tum
?
Basiolo
tacebit
uno
:
Who
understands
this
Epigram
may
tell
you
how
fitt
a
man
Beza
was
to
reforme
the
Church
or
if
God
would
Chuse
such
an
uncleane
Monster
to
doe
it
.
XIII
.
CHAPTER
.
A
Brief
Relation
of
the
manners
and
Conversation
of
others
of
the
Protestant
Religion
,
and
pretended
Reformers
of
the
Church
.
THose
were
Zwinglius
,
Philip
Melankion
,
and
others
.
Of
Zwinglius
.
HEe
was
a
Priest
and
Chanon
of
Constantia
,
Prince
of
the
Sacramentarians
,
a
seditious
and
turbulent
man
.
Hee
had
a
conferrence
with
an
evill
Spiritt
,
(
utrum
albus
an
ater
,
whither
hee
was
white
,
or
black
hee
did
not
know
,
)
and
upon
the
same
hee
abolished
the
Mass
as
Luther
did
before
him
.
Hee
at
once
with
other
votary
Priestes
,
as
continent
men
as
himself
,
offer'd
a
petition
to
the
Helvetian
common
wealth
,
which
Englished
goeth
thus
.
Wee
ernestly
request
,
that
the
use
of
Mariage
be
not
deny'd
to
us
,
who
feeling
the
infirmity
of
our
Flesh
,
perceive
that
the
love
of
Chastity
is
not
given
us
by
God
,
for
if
wee
consider
the
words
of
Paul
,
wee
shall
finde
with
him
,
noe
other
cause
of
Mariage
,
then
for
to
satisfy
the
lustfull
desires
of
the
Flesh
,
(
a
Carnall
saying
and
false
)
which
to
burne
in
us
,
wee
may
not
deny
,
seeing
that
by
means
hierof
wee
are
made
infamous
before
the
congregation
.
Was
not
this
a
fyne
Confession
of
Zwinglius
and
Companions
?
hee
had
still
in
his
mouth
this
bloody
saying
.
Evangelium
fitit
sangunem
.
That
is
:
The
Ghospell
thursteth
after
blood
.
Indevouring
by
fighting
,
and
by
bloodshed
to
inforce
his
new
Ghospell
upon
some
Cantons
,
and
Countrys
of
the
Switzers
,
hee
was
slaine
armed
in
a
Battle
:
And
Luther
gave
this
noble
Character
of
him
.
Obiit
latro
&
armat●●
obiit
.
That
is
:
The
theefe
dy'd
,
and
hee
dy'd
armed
.
Now
Sall
think
on
it
if
this
man
came
from
God
or
the
Devill
.
Phillip
Melankton
.
A
Devine
of
eminent
rank
among
Protestants
prefered
by
Luther
to
Saint
Austin
himselfe
maintained
three
distinct
Divinities
,
as
there
are
three
distinctt
persons
.
Hee
taught
Poligamy
to
be
lawfull
,
and
published
soe
much
by
writing
to
Henry
the
eight
,
houlding
his
divorse
from
Queen
Catharin
unlawfull
,
but
withall
proposed
to
the
King
that
hee
might
lawfully
at
Melan.
concilia
Theologica
printed
1600.
p.
134.
once
with
her
take
another
wife
.
Respondeo
(
saith
Melankton
)
si
vult
Rex
successioni
prospicere
,
quanto
satius
est
id
facere
sine
infamia
Prioris
conjugii
,
ac
potest
id
fieri
sine
ullo
periculo
Conscientiae
c●usqu●m
aut
famae
per
poligamiam
,
&c.
That
is
:
I
answer
if
the
King
intends
a
divorse
with
his
Queen
Catharin
for
getting
issue
hee
may
doe
that
farre
better
and
without
infamy
of
the
first
Marriage
,
and
lawfully
without
danger
of
Conscience
by
Poligamy
,
that
is
to
say
by
taking
another
wife
at
once
with
her
.
Jacobus
Andreas
,
otherwise
named
Smedelinus
.
WAs
Chancellor
in
the
University
of
Tubing
,
Luthers
prime
Scholler
,
noe
less
esteemed
in
Germany
,
then
Calvin
,
or
Beza
in
Geneva
,
in
the
Colloquie
at
Mompelgar
hee
encountered
an
overmatcht
Beza
;
yet
the
Lutherans
themselves
,
who
magnify
his
learning
say
hee
had
noe
God
,
but
Bacchus
and
Mamon
:
Selnecerus
his
great
frind
and
dayly
Companion
gave
this
Testimonie
of
his
Piety
,
that
hee
neuer
pray'd
goeing
to
to
bedd
,
nor
rysing
in
the
morning
.
Sturmius
,
a
learned
Calvanist
,
chargeth
him
with
the
crimes
of
Adultery
,
covetousness
,
and
robbing
of
the
poor
,
Zanchius
saith
hee
was
taken
in
a
publick
Zanch.
in
Epist
▪
printed
1609.
lib.
2.
pa.
240
Adultery
.
Sall
what
a
holy
Doctor
have
you
of
this
man
.
Carolostadius
.
ARch-Deacon
of
the
Cathedrall
of
Wittembergh
,
aman
of
a
furious
nature
,
was
the
first
Sacramentarian
.
It
was
singular
in
him
,
that
being
a
Priest
hee
married
in
the
year
1524.
and
a
peculiare
Mass
was
made
and
printed
for
the
same
:
which
began
thus
.
Dixit
Dominus
Deus
non
est
bonum
hominem
ess●
solum
&c.
That
is
:
God
said
,
it
is
not
good
for
a
man
to
live
alone
.
The
prayer
Englished
was
.
O
Lord
which
after
soe
long
blindness
of
unmaried
Priestes
hath
bestow'd
soe
great
grace
upon
blessed
Carolostadius
,
as
contemning
the
Popes
Law
,
hee
hath
presumed
to
take
a
wife
,
bring
to
pass
wee
beseech
thee
,
that
all
other
Priestes
may
follow
his
example
.
The
rest
of
the
Mass
you
may
see
in
Cochlaeus
in
the
yeare
1525.
This
unhappy
Carolostadius
was
soe
persecuted
by
Luther
,
as
hee
lived
miserably
in
the
Country
and
laboured
like
a
poor
Bore
.
John
Knox.
A
Scotchman
,
and
Apostata
Maried
Priest
,
a
Rebell
and
Boute-feux
incendiary
of
the
whole
Nation
,
and
a
Murtherer
,
raised
a
Rebellion
,
stirring
up
the
nobles
,
and
common
people
agaist
Queen
Mary
of
Scotts
his
Soveraigne
,
and
against
her
vertuous
Mother
the
Queen
Regent
,
of
the
Catholick
,
and
most
famous
house
of
Guise
,
who
dyed
of
Grief
for
the
coming
of
Heresie
into
that
Catholick
Kingdome
.
This
man
with
a
Rabble
of
Rebells
deposed
the
Queen
,
and
laid
the
Crowne
upon
her
Sons
head
King
Iames
the
sixt
,
(
afterwards
King
of
England
,
Grand-father
to
King
Charles
the
second
)
an
Infant
:
Infine
the
noble
Queen
sorely
afflicted
,
flying
into
England
,
hopeing
to
be
protected
by
her
Kinswoeman
Queen
Elizabeth
after
a
long
Imprisonment
was
put
to
death
by
that
cruell
woeman
.
This
holy
man
Knox
began
his
Reformation
with
the
murther
of
Cardinall
Betune
Arch-Bishop
of
Saint
Andrews
in
his
owne
Bed-Chamber
,
and
did
afterward
many
bloody
Tragicall
things
:
Notwithstanding
all
his
villanys
,
Calvin
term'd
him
an
excellent
and
reverend
man●
,
valiant
Labourer
in
Christ
his
Church
,
restorer
of
the
Ghospell
in
Scotland
,
and
in
the
end
of
a
letter
to
him
writes
.
Vale
eximie
vir
&
ex
animo
colende
Calvin
in
Epist.
&
responsss
.
printed
1567.
Frater
.
And
Beza
writes
thus
.
Ioanni
Knox
Evangelii
Dei
apud
Scotos
instauratori
,
fratri
&
symmistae
observando
.
And
in
another
place
.
Magnus
ille
Ioannes
Knox
Scotorum
in
vero
Dei
cultu
instaurand●
velut
Beza
in
Epist.
Theologicis
printed
anno
1573.
Epist.
74
pag.
333.
alter
Apostolus
.
Heer
mulus
malum
scabit
.
Impious
impure
men
,
praise
an
impure
impious
man
.
The
Protestant
Bishop
of
Rochester
in
his
Sermon
at
Pauls
Cross
,
gave
a
truer
Discription
of
Knox
calling
him
,
and
Bucanan
two
fiery
Spiritts
of
the
Scotch
Nation
.
It
is
written
that
this
wicked
Knox
was
killd
upon
his
bed
by
a
Devill
.
Sall
Iudg
you
if
this
end
,
show'd
him
to
com
from
God
.
Oecolumpadius
.
A
Brigittin
Monk
marryed
a
Nun
,
was
a
fierce
Sacramentarian
the
next
after
Carolostadius
,
and
after
them
Zwinglius
,
who
they
dying
bore
the
Bell
,
and
name
of
that
Sect.
This
Oecolumpadius
was
a
man
of
an
unclean
wicked
life
,
was
found
dead
upon
his
bed
kill'd
by
a
Devill
as
Protestant
writers
attest
,
and
Luther
among
others
.
Christopher
Goodman
.
AN
Englishman
,
a
seditious
ranck
Goodman
in
his
book
how
to
Obay
.
pag.
96.
Rebell
great
Companion
to
Iohn
Knox
,
writing
of
Queen
Mary
of
England
,
speaks
thus
.
That
wicked
woeman
Mary
,
whom
you
would
truly
make
your
Queen
&c.
And
againe
.
God
hath
not
given
an
Hypocrit
only
to
raigne
over
you
,
but
an
Idolatress
alsoe
,
not
a
man
,
but
a
woeman
,
which
his
Law
forbiddeth
,
and
nature
abhorreth
,
whose
raigne
was
never
counted
lawfull
by
the
Law
of
God
&c.
Hee
says
againe
.
This
ungodly
Serpent
▪
Mary
hath
joyned
her selfe
with
Adulterous
Phillip
.
Sall
is
not
this
a
Godly
homily
of
obedience
Goodman
teacheth
towards
Soueraigness
?
And
is
not
Calvin
your
great
Doctor
of
the
English
Church
a
great
frind
to
Soueraignty
,
whilest
hee
highly
praises
this
scurrill
Rebell
.
You
may
obserue
one
thing
how
Goodman
after
Queen
Mary
dyed
writt
against
his
former
opinion
,
and
acknowledged
Queen
Elizabeth
to
be
lawfull
Soueraigne
of
England
,
and
that
the
Law
of
God
was
not
against
her
Goverment
,
nor
that
the
Law
of
Nature
abhorr'd
it
,
hee
call'd
her
not
Idolatress
or
Serpent
,
by
which
it
is
cleare
and
playne
that
this
Rebellious
knave
writt
only
against
Queen
Mary
being
a
Catholick
,
whose
title
to
the
Crowne
was
clearer
,
and
better
,
then
that
of
Queen
Elizabeth
,
as
all
men
know
.
Hauing
said
thus
much
of
the
forementioned
Hereticks
,
and
Reformers
,
let
us
now
examin
what
kinde
of
men
those
were
;
that
contrived
the
XXXIX
,
Articles
of
the
confession
of
England
soe
highly
valued
by
Sall
and
preferred
to
true
theorems
of
faith
,
(
though
many
of
them
are
condemned
Heresies
)
after
vewing
what
they
have
done
touching
said
XXXIX
Articles
you
shall
be
able
to
Iudge
of
theire
vices
,
and
vertues
.
XIV
.
CHAPTER
.
A
Narration
of
the
English
Religion
and
Reformers
in
King
Edward
the
6.
Raigne
.
THe
Earle
of
Hartford
the
Kings
Uncle
newly
created
Duke
of
Summerset
,
and
Lord
Protector
of
England
,
a
man
neither
fitt
to
govern
,
nor
to
be
governed
,
his
Iudgment
being
weak
,
and
himselfe
very
willfull
and
blindly
resolute
.
To
his
infamy
and
distruction
,
hee
made
choyce
of
Dudlay
Earle
of
Warwyck
(
a
man
of
great
Iudgment
,
and
a
deep
dissembler
)
to
be
his
chief
assistant
and
director
,
both
in
Church
,
and
in
state
affaires
,
who
was
his
greatest
Enemy
,
which
Summersett
had
not
witt
to
see
or
discerne
,
though
all
the
world
knew
him
to
be
Summersets
competitor
.
This
crafty
man
though
hee
had
bin
allways
a
Roman
Catholick
in
his
Iudgment
,
(
yet
as
many
polititians
use
to
doe
)
hee
dissembled
his
belief
,
and
soothed
the
Protectors
inclination
to
the
Protestant
Reformation
;
and
made
account
those
new
men
for
Propagation
,
and
Preseruation
of
theire
new
Ghospell
and
Do●trin
would
fix
upon
himselfe
for
theire
chief
Patrone
and
Director
,
and
take
with
him
,
whome
hee
would
appoint
for
Soueraigne
of
the
Land
,
and
to
this
purpose
hee
much
humored
their
madness
and
zeal
,
while
they
were
intoxicating
the
people
with
the
liberty
and
pleasure
of
the
new
Religion
.
Dudlay
being
all
,
in
all
with
the
Protector
,
and
having
gotten
the
power
of
the
Militia
into
his
owne
hand
,
hee
began
to
settle
a
new
Religion
in
England
upon
the
score
of
a
refined
Reformation
,
and
to
unsettle
the
goverment
and
ancient
faith
;
and
in
doeing
all
this
hee
gave
the
world
to
understand
the
Protector
did
all
,
and
therby
made
him
soe
odious
that
none
could
indure
to
heare
his
name
or
to
live
under
his
goverment
.
This
wicked
Earle
compassed
what
hee
went
about
to
his
owne
desire
:
his
impious
drift
was
to
make
his
Sonne
King
,
(
who
was
marryed
to
my
Lady
Iane
Gray
of
the
Blood-Royall
and
a
Protestant
.
)
Infine
hee
contrived
the
Protectors
distruction
,
and
had
him
put
to
death
,
the
young
King
to
be
poysoned
,
the
Princes
Mary
(
afterwards
Queen
)
to
be
excluded
,
and
the
Lady
Iane
Gray
to
be
Crowned
Queen
of
England
.
For
preparing
the
way
to
all
those
sadd
things
this
cruell
impious
man
by
force
of
the
Army
,
(
which
was
in
his
hands
,
)
against
his
owne
Conscience
in
the
first
Parlament
,
and
yeare
of
King
Edwards
Raigne
obtained
in
favour
of
Protestancy
,
and
these
new
men
,
an
act
of
indemnity
for
the
new
Preachers
and
Hereticks
from
pennaltyes
inacted
by
the
ancient
Lawes
of
the
Land
against
marryed
Priests
and
Hereticks
;
and
a
repeal
of
the
English
Statutes
,
that
had
tyme
out
of
memory
confirmed
the
imperiall
Edicts
and
Lawes
against
Heresies
.
But
in
the
second
year
and
Parlament
of
Edward
VI.
it
was
carryed
(
though
by
few
votes
,
and
after
along
debate
of
aboue
foure
months
)
that
the
Zwinglian
or
Sacramentarian
Reformation
should
be
the
Religion
of
England
.
O
tempora
!
ô
mores
!
ô
exicrabilem
Parlamenti
Anglicani
impietatem
!
ô
scelus
Cleri
Apostatantis
!
Who
the
Contrivers
of
the
XXXIX
.
Articles
and
first
Reformers
of
Protestant
Religion
.
TRue
Faith
and
all
Sanctity
being
chased
out
of
England
by
the
sinns
of
the
Clergie
,
and
the
wicked
laymen
in
the
Parlament
,
the
Charge
of
framing
Articles
of
this
new
Religion
,
as
alsoe
of
composing
the
Liturgie
,
and
a
Book
of
Rites
,
Ceremonies
,
and
Administration
of
Sacraments
was
committed
to
Thomas
Cranmer
,
Arch-Bishop
of
Canterbury
,
and
to
som
other
Protestant
Devines
,
who
were
all
married
Fryers
and
Priests
,
lately
come
out
of
Germany
with
their
sweet
harts
;
videlicet
.
Hooper
and
Roger
Monks
,
Coverdale
an
Augustin
Fryer
,
Bale
a
Carmelit
,
all
these
Englishmen
:
Peter
Martir
a
Chanon
Regulare
,
Martin
Bucer
a
Dominican
,
and
Bernardus
Ochinus
a
Capucin
,
(
these
three
strangers
came
over
with
three
galloping
Nuns
)
invited
by
the
Protector
and
Cranmer
out
of
Germany
,
and
apointed
to
preach
,
and
teach
in
both
Universityes
,
and
at
London
,
who
were
to
agree
with
the
rest
in
the
new
modern
forme
of
Religion
,
which
was
a
matter
of
great
difficulty
,
because
the
tenets
(
which
they
untill
then
had
professed
)
were
irreconsilable
:
For
that
Hooper
,
and
Rogers
,
were
fierce
Swinglians
,
that
is
Puritans
,
or
Presbiterians
,
and
joyned
in
faction
against
Cranmer
,
Ridly
,
and
other
Prelaticks
,
Hugh
Latimer
of
great
regard
with
the
common
people
;
hee
opposed
himselfe
to
Cranmer
and
others
for
their
opposing
his
pretention
to
the
Bishoprick
of
Worsester
;
Coverdale
and
Bale
were
both
Lutherans
,
and
yet
differed
,
because
the
one
was
a
riged
,
the
other
a
milde
or
halfe
Lutheran
:
Bucer
had
alsoe
professed
a
kind
of
Lutheranisme
in
Germany
,
but
in
England
was
what
the
Protector
would
have
him
to
be
,
and
therfore
would
not
for
the
space
of
a
whole
yeare
declare
his
opinion
in
Cambrid
(
though
pressed
to
it
by
his
schollers
)
concerning
the
Real
Presence
,
untill
hee
had
heard
how
the
Parlament
had
decided
the
Controversy
at
London
;
and
then
hee
changed
his
opinion
,
and
became
wholy
a
pure
Zwinglian
.
The
same
tergiversation
was
used
by
Peter
Martir
at
Oxford
,
and
soe
ridiculously
,
that
coming
sooner
in
the
first
Epistle
of
Corinthians
(
which
hee
undertook
to
expound
)
to
the
Words
:
HOC
EST
CORPVS
MEVM
,
then
it
had
bin
determined
in
Parlament
what
they
should
signify
;
the
poor
Monk
with
admiration
and
laughter
of
the
University
was
forced
to
divert
his
Auditors
with
impertinent
comments
upon
the
precedent
Words
.
Accipite
,
manducate
,
fregit
&
dixit
&c.
Which
needed
noe
explanation
.
At
length
when
the
news
was
com
,
that
both
houses
had
ordered
these
Words
:
HOC
EST
CORPVS
MEVM
,
should
be
understood
figuratiuely
,
and
not
literally
;
Peter
Martir
sayd
,
hee
wonderd
that
any
man
could
be
of
another
opinion
,
though
hee
knew
not
the
day
before
what
would
be
his
owne
opinion
.
As
for
Bucer
hee
was
a
concealed
Iew
,
(
joyned
in
Contriving
the
XXXIX
.
Articles
only
to
make
good
days
with
his
Nun
)
and
dyed
a
Iew
,
being
asked
confidently
his
opinion
of
the
Sacrament
by
Dudley
Duke
of
Northumberland
,
in
the
presence
of
the
Lord
Paget
then
a
Protestant
(
who
testifyed
the
same
publickly
afterwards
)
hee
answered
that
the
Real
Presence
could
not
be
deny'd
,
if
men
believed
that
Christ
was
God
,
and
spoke
the
Words
,
THIS
IS
MY
BODY
.
But
whether
all
was
to
be
believed
which
the
Evangelistes
writt
of
Christ
,
was
a
matter
of
more
Disputation
Peter
Martir
who
came
to
England
to
Cherish
in
pleasures
his
wanton
Nun
,
whose
death
hee
lamented
efeminatly
,
was
noe
Protestant
in
Iudgment
as
is
cleare
by
what
is
said
,
and
yet
hee
joynd
in
the
XXXIX
.
Articles
.
Bernardus
Ochinus
,
(
who
loved
Woemen
soe
well
as
by
an
express
written
Book
hee
affirmeth
Polligamy
or
the
lawfullness
of
having
two
Wives
together
)
dying
professed
himselfe
to
be
a
Iew
,
and
soe
whilest
hee
lived
in
England
was
but
a
counterfeit
Protestant
to
make
bon-chear
with
his
Nun
,
and
for
this
cause
agree'd
to
the
XXXIX
.
Articles
.
Cranmer
was
a
meer
contemporiser
,
and
of
noe
Religion
at
all
.
Henry
the
eight
raised
him
from
Chapline
to
Sr.
Thomas
Bullen
,
Ann
Bullens
Father
to
be
Arch-Bishop
of
Canterbury
,
to
the
end
hee
might
divorse
him
from
Queen
Catharin
,
and
marry
him
to
said
Ann
Bullin
,
which
hee
did
:
Afterwards
by
the
Kings
Order
hee
declared
to
the
Parlament
,
that
to
his
knowledg
Ann
Bullen
was
never
lawfull
wife
to
his
Maiesty
(
by
which
hee
let
the
World
know
Elizabeth
her
daughter
had
noe
right
title
to
the
Crowne
of
England
.
)
After
this
hee
marryed
the
King
to
Ann
of
Cleves
,
and
when
the
King
was
weary
of
her
,
Cranmer
declared
this
marriage
alsoe
null
,
and
married
,
and
unmarried
him
soe
often
,
that
hee
seemed
rather
to
exercise
the
office
of
a
pymp
,
then
the
function
of
a
Priest
;
which
(
to
requite
one
curtesy
for
another
)
made
the
King
connive
at
his
keeping
a
Woeman
,
and
at
some
of
his
Opinions
,
though
som
what
contrary
to
the
statute
of
the
six
Articles
.
In
King
Henry
the
eight's
days
,
Cranmer
professed
to
be
Catholick
,
and
writt
a
book
for
the
Real
Presence
;
In
King
Edward
the
sixt
days
hee
professed
Protestancy
,
and
writt
another
book
against
the
Real
Presence
;
Bishop
Bonner
produced
both
those
books
against
him
in
Iudgment
.
Hee
conspired
with
the
Protector
Summerset
to
overthrow
K.
H.
will
and
testament
;
and
afterwards
conspired
with
Dudlay
of
Northumberland
to
ruine
the
Protector
:
hee
joyned
with
Dudlay
and
the
Duke
of
Suffolk
against
Queen
Mary
for
the
Lady
Iane
Gray
;
and
immediatly
after
with
Arondell
,
Shrewsbury
,
Pembrook
,
Paget
,
ane
others
against
the
same
Duke
:
finally
when
hee
was
condemned
in
Queen
Mary's
tyme
for
treason
and
Heresie
,
and
his
Treason
being
pardoned
,
hopeing
the
same
favour
might
be
extended
to
his
Heresie
,
hee
recanted
and
abjur'd
the
same
;
but
seeing
the
temporall
Lawes
reserved
noe
mercy
,
for
relapsed
Hereticks
(
who
are
presumed
not
to
be
truly
penitent
or
converted
)
hee
was
soe
exasperated
therby
,
that
at
his
death
(
moved
more
by
Passion
then
Conscience
)
hee
renounced
the
Roman
Catholick
Religion
,
to
which
hee
had
soe
lately
conformed
.
These
were
the
Godly
men
,
who
framed
the
XXXIX
.
Articles
of
the
Religion
of
the
English
Church
,
the
Liturgie
and
the
book
of
Sacraments
,
Rites
,
and
Ceremonies
of
the
Protestant
Church
:
and
though
it
may
seem
incredible
,
that
an
Athist
,
a
Iew
,
a
Contemporiser
,
or
meer
Pollitian
,
a
Presbiterian
,
a
riged
Lutheran
,
a
halfe
Lutheran
,
and
an
Anty
Lutheran
,
or
Sacramentarian
should
all
make
one
Religion
,
yet
when
men
doe
but
dissemble
,
and
deliver
opinions
to
please
others
,
and
profitt
themselves
,
and
have
noe
Religion
at
all
,
they
may
without
difficulty
concurr
in
some
generall
poynts
of
Christianity
framing
negative
Articles
(
such
as
many
of
the
XXXIX
.
Articles
are
)
Impugning
the
particular
truthes
of
Orthodox
faith
.
This
was
the
case
of
the
Church
of
England
,
and
men
disagreeing
in
opinions
made
up
one
religion
such
as
it
was
.
The
Fabrick
of
those
Articles
being
rays'd
as
was
said
,
let
any
Christian
be
Iudge
whether
it
be
more
safe
,
and
more
rationall
to
rely
in
matter
of
faith
upon
the
Tradition
of
the
whole
Catholick
Church
,
and
ancient
Liturgy's
,
and
Rites
,
and
upon
the
Testimony
of
all
the
holy
Fathers
,
and
Counsells
since
the
Apostles
tymes
,
then
to
take
the
bare
Word
of
Cranmer
,
a
man
of
slippery
life
and
Religion
;
Let
any
Christian
man
(
I
say
)
bee
Iudge
whether
this
man
together
with
Ochinus
a
Iew
,
Buzer
an
Athist
,
(
or
at
the
best
a
Iew
)
Peter
Martir
of
the
Religion
the
Parlament
would
have
him
to
be
of
;
Hooper
and
Latimer
and
Rogers
stubborn
discontented
Presbiterians
;
Bale
.
and
Coverdale
,
Lutherans
,
two
lew'd
and
runagate
Fryers
,
whether
hee
that
cares
for
his
owne
soule
,
should
rather
believe
these
wicked
impious
men
,
in
points
of
Faith
,
and
marters
of
Salvation
,
then
all
the
ancient
Fathers
and
the
holy
Councells
.
Let
us
now
see
,
after
Dudlay
and
his
faction
of
Protestant
Religion
and
the
Citty
of
London
had
crowned
Iane
Gray
,
what
became
of
them
,
and
how
long
they
were
in
the
roofe
and
prosperity
.
Queen
Marys
courage
and
resolution
,
and
her
owne
good
right
(
Protestancy
being
not
as
yet
soe
deeply
rooted
)
at
once
with
those
loyall
Catholicks
,
that
waited
on
hervertue
and
fortune
,
quashed
Dudlays
Rebellion
and
designe
(
those
lewd
Apostate
Monks
and
Priests
,
that
coyned
the
XXXIX
.
Articles
then
vanished
away
like
smoke
)
and
brought
Dudlay
to
his
distruction
;
hee
was
put
to
death
for
treason
and
Rebellion
.
Upon
the
scaffold
hee
declared
that
hee
had
never
been
a
Protestant
in
his
Iudgment
,
and
only
made
use
of
its
principels
and
Profession
for
temporall
ends
,
as
to
raise
his
family
,
and
make
his
Sonne
(
marryed
to
Lady
Gray
)
King
,
&c.
Hee
advertised
the
people
of
the
new
Religions
in
consistency
with
peace
and
quiet
,
that
its
Clergie
were
but
ungodly
men
,
and
trumpets
of
sedition
.
The
substance
of
his
speech
is
set
downe
by
Doctor
Heylin
a
Protestant
in
Doct.
Heil
.
Eccls
.
Restau
.
Queen
Mary
pag.
19
these-words
.
Hee
admonished
the
Spectators
to
stand
to
the
Religion
of
theire
Ancesters
rejecting
that
of
latter
date
,
which
had
occationed
all
the
misery
of
the
foregoing
30
years
,
and
that
for
prevention
for
the
future
,
if
they
desired
to
present
theire
soules
unspotted
in
the
sight
of
God
,
and
were
truly
affected
to
theire
country
,
they
should
expell
those
tempests
of
sedition
,
the
preachers
of
the
reformed
Religion
;
that
for
himselfe
what
soever
had
otherwise
been
pretended
,
hee
professed
noe
other
Religion
then
that
of
his
fathers
,
for
testimony
wherof
,
hee
apealed
to
his
good
frind
and
Ghostly
Father
the
Lord
Bishop
of
Worcester
;
and
finally
that
being
blinded
with
ambition
hee
had
been
contented
,
to
make
wrake
of
his
conscience
by
temporising
,
for
which
hee
professed
himselfe
seriously
repentant
,
and
soe
aeknowledged
the
Iustice
of
his
death
.
A
Declaration
(
saith
Doctor
Heyling
)
very
vnseasonable
whether
true
or
false
,
as
that
which
rendered
him
less
pittied
by
the
one
side
,
and
more
scorned
by
the
other
.
This
is
a
more
politick
then
pious
obseruation
of
Doctor
Heylin
,
would
hee
not
haue
men
confess
theire
faults
and
profess
theire
faith
when
they
are
dying
?
and
would
hee
haue
them
preferr
the
vanity
of
the
pitty
,
or
scorne
of
the
World
,
when
they
are
to
bid
the
whole
World
adieu
,
before
the
Satisfaction
,
and
Salvation
of
the
Soule
?
Sall
hath
there
been
soe
much
as
one
man
of
your
first
Doctors
and
Reformers
,
and
of
all
those
that
contriu'd
the
XXXIX
.
Articles
,
hath
there
been
(
I
say
)
soe
much
as
one
just
man
before
God
walking
in
all
the
Commaundements
and
Iustifications
of
our
Lord
without
blame
?
one
vertuous
soule
that
mortify'd
his
body
and
loved
Chastity
?
one
Priest
or
Monk
amongst
them
all
that
was
bonus
odor
Christi
?
Noe
;
but
all
of
them
lew'd
,
dissolute
,
infamous
Priests
and
Religious
men
,
that
broak
theire
holy
vowes
,
Rebells
against
God
,
and
against
his
annoynted
on
earth
,
Kings
and.
Magistrats
,
rayfing
tumults
and
seditions
in
all
the
countrys
they
liu'd
in
;
such
kinde
of
men
they
have
been
,
though
Iohn
Fox
a
ridiculous
man
canonized
many
of
them
for
great
Saints
,
of
which
wee
shall
treat
more
at
large
in
the
ensuing
Chapter
.
They
haue
beene
Cores
that
have
rent
the
Coat
,
and
garment
of
Christ
,
and
made
a
great
Scisme
in
Gods
Church
:
like
Ballaaems
they
have
cheated
Gods
People
,
for
gaining
Wordly
Comodityes
and
Pleasures
:
like
Gains
they
have
murthered
millions
of
innocent
Abells
with
Hereticall
Doctrine
,
and
pestiferous
manners
and
Conversation
:
You
are
not
ignorant
Sall
of
what
Saint
Paul
writes
to
Timothy
.
And
2.
ad
Tim.
cap.
3.
thus
know
thou
,
that
in
the
last
days
shall
aproatch
perilous
tymes
.
And
men
shall
be
lovers
of
themselves
,
covetuous
,
hauty
,
proud
,
blasphemous
,
wicked
,
without
affection
:
Incontinent
,
unmercifull
,
traitours
,
stubern
,
puffed
up
,
and
lovers
of
voluptuousness
more
then
of
God
.
Lay
your
hand
upon
your
hart
Sall
and
tell
mee
were
not
all
your
Saints
such
?
did
not
they
lead
about
captive
silly
woemen
loaden
with
sinns
?
are
not
Nuns
breaking
out
of
Cloysters
,
such
woemen
?
was
there
any
of
your
capitall
reformers
that
hath
not
led
with
him
a
Nun
,
or
some
other
woeman
covered
with
sinns
,
and
from
those
they
neuer
seperated
,
but
for
injoying
them
,
and
theire
love
,
perrished
eternally
?
Ah
Sall
,
ah
blinded
Sall
,
have
you
for
joyning
with
those
flagitious
men
,
and
imbraceing
theire
new
and
Hereticall
Doctrine
,
deserted
the
famous
Doctors
and
Saints
,
Gregory
,
Ambross
,
Augustin
,
and
Hierom
,
and
all
the
ancient
Fathers
of
the
Church
now
glorious
Saints
in
heaven
?
Heu
and
Vae
will
fall
upon
you
for
a
lost
man
that
began
to
stray
in
your
old
age
.
Sall
for
shame
:
Fuge
ad
foli●
in
horto
Paradisi
,
&
absconde
te
a
facie
Domini
cum
peccantibus
parentibus
tuis
,
&
Deo
clamanti
Sall
ubi
es
,
responde
cum
pudore
,
v●cem
tuam
audivi
Domine
&
tim●i
,
eo
qu●d
nudus
essem
,
&
abscondi
me
.
XV.
CHAPTER
.
Sall
(
if
hee
mindes
his
Salvation
)
should
not
stay
in
a
Church
,
wherin
Murtherers
,
Traytors
,
Hereticks
,
Theeves
,
Negromansers
,
and
other
Mallefactors
are
Can●nized
for
Saints
.
IT
is
(
saith
Sall
)
a
greeuous
reproach
objected
to
the
Protestant
Congregation
of
the
English
Church
,
to
say
they
esteem
for
Saints
,
Murtherers
,
Hereticks
,
and
other
Mallefactors
,
it
is
soe
Sall
,
and
even
such
a
reproach
,
as
the
Prophet
objected
to
some
men
that
were
Socii
furum
,
Companions
of
Theeves
.
But
if
the
Congregation
of
Protestants
in
England
doe
this
day
owne
and
acknowledg
for
Saints
,
Murtherers
,
and
other
Mallefactors
;
(
Ipsi
viderint
,
volenti
&
scienti
non
fit
injuria
.
)
While
they
doe
not
disclaime
in
Iohn
Foxes
Calendar
,
wherin
hee
sets
downe
for
glorious
Martyres
,
and
Saints
,
Murtherers
,
Traytors
,
Theeves
,
&c.
But
rather
highly
value
the
same
,
soe
as
it
hath
bin
publickly
read
in
the
Churches
to
the
Congregation
,
doe
not
they
make
themselves
guilty
of
this
reproach
?
Fox
then
is
the
man
hath
don
this
great
Injury
to
the
Protestants
of
England
,
if
they
will
be
sencible
of
it
.
This
man
of
his
owne
head
,
forged
a
Calendar
,
or
Ecclesiasticall
Table
of
new
Saints
for
the
new
English
Church
,
out
of
pride
and
vanity
,
Emulation
,
and
apish
Imitation
of
our
Calendar
,
for
hee
would
forsooth
have
a
Calendar
for
his
owne
Saints
,
(
that
indeed
were
noe
Saints
)
and
in
this
Calendar
hee
put
downe
agreat
rabble
of
Hereticks
,
Theeves
,
seditious
persons
,
&c.
And
canonized
of
his
owne
new
Reformers
who
hee
pleased
,
and
left
out
whome
hee
pleas'd
.
By
framing
this
impious
ridiculous
Calendar
,
hee
hath
done
a
grieuous
Injury
to
the
Catholicks
of
England
,
to
all
the
Saints
of
great
Britany
,
and
to
the
very
Protestant
Congregation
.
To
the
Catholicks
those
constant
Professors
of
theire
faith
in
the
days
of
Edward
the
sixth
,
and
Queen
Elizabeth
(
days
of
sharp
persecution
)
that
would
not
bend
theire
knee
to
Baal
(
there
were
blessed
be
God
many
thousands
of
them
)
Lotts
that
remained
pure
in
Sodom
;
in
raising
a
Dagon
,
(
a
Calendar
of
false
Saints
,
)
against
theire
Arca
,
(
a
Calendar
of
true
Saints
)
but
in
the
end
our
Arca
hath
falne
Foxes
Dagon
.
To
the
Protestants
hee
hath
done
a
very
great
afront
,
and
dishonoured
theire
Religion
by
setting
downe
in
his
Calendar
for
Saints
of
theire
Communion
knowne
Hereticks
,
Traytors
,
Murtherers
,
Witches
,
and
all
kinde
of
Mallefactors
,
by
which
hee
hath
made
his
owne
Protestants
Socios
furum
Companions
of
Theeves
:
what
more
infamous
to
the
Protestants
of
England
,
then
the
Company
of
wicked
men
,
some
condemn'd
for
lewd
life
,
some
for
theft
and
Sacriledg
,
others
for
Murthers
and
Conspiracies
,
others
for
witch-craft
and
sorcery
,
and
coming
even
to
the
distroying
of
their
Princes
person
;
And
is
not
this
a
holy
Communion
and
Association
of
them
to
bragg
of
?
This
is
the
great
honour
that
Iohn
Fox
hath
done
to
the
Protestants
of
England
,
that
Luther
,
Bucer
,
Ochinus
,
and
those
other
Apostata's
Priestes
,
Monks
,
and
Fryers
,
that
for
love
of
the
flesh
broak
theire
Vowes
made
to
Allmighty
God
,
are
sett
downe
for
chief
Saints
in
his
Calendar
.
Hee
hath
likwise
highly
injured
the
Saints
in
heaven
,
in
turning
them
out
of
the
Callendar
to
make
roome
for
his
new
Saints
,
to
that
effect
hee
put
out
of
his
Callendar
all
the
English
,
British
,
and
Scotch
Saints
,
that
have
been
knowne
for
glorious
Saints
by
all
the
Ecclesiasticall
Historys
of
the
World
:
What
atempt
more
violent
,
what
Injury
greater
,
then
to
stricke
out
of
the
Senate
of
Saints
,
all
the
Bishops
,
Martyrs
,
Confessors
,
Virgins
,
Eremites
,
Priestes
,
and
Monks
of
great
Britaine
,
injoying
the
blessed
Society
of
Angells
,
and
the
happy
presence
and
vision
of
theire
Master
Iesus
,
the
Lamb
of
God
,
and
who
is
the
light
and
Lanthorne
,
and
Sunne
it selfe
of
the
Celestiall
Citty
of
Hierusalem
?
and
this
hee
hath
done
,
and
all
those
hee
hath
put
out
of
theire
seats
,
and
places
,
to
make
roome
for
his
new
Martyrs
and
Saints
,
such
as
you
will
blush
to
see
named
for
Saints
.
Nor
did
Fox
stay
heer
;
but
with
great
petulancy
like
a
scelerat
and
prophane
man
hee
dared
compare
his
new
Saints
,
with
our
ancient
Martyrs
,
as
Iohn
Hooper
a
marryed
Priest
with
Saint
Policarp
.
Hee
resembleth
Tindall
in
like
manner
to
Saint
Paul
,
and
his
Shollar
Frith
,
to
Saint
Timothy
.
Let
any
man
read
his
arrogant
and
blasphemous
dedicatory
Epistle
,
in
beginning
of
his
volume
,
to
Christ
himselfe
,
and
hee
shall
see
the
pride
the
man
had
conceived
of
those
his
new
Martyrs
.
For
first
hee
asked
of
Christ
this
question
.
Quae
gens
,
quae
Fox
in
Epist.
dedic
,
ad
Iesum
Christum●
lingua
,
quae
natio
,
qua
temporum
vetustas
,
quae
hominum
prosteritas
earum
non
cantabit
laudes
?
&c.
That
is
▪
What
people
,
what
tongue
,
what
nation
,
what
continuance
of
tyme
,
what
posterity
of
men
shall
ever
be
,
that
will
not
sing
these
new
Martyrs
prayses
?
&c.
This
was
his
question
,
Fox
his
writing
to
Iesus
Christ
.
and
you
will
easily
imagin
how
quickly
Christ
could
have
answered
the
goose
(
if
hee
had
bene
worthy
of
answer
)
to
wit
,
that
hee
should
soon
after
see
,
and
behold
a
posterity
of
the
English
Nation
it selfe
,
that
instead
of
praysing
them
,
would
defie
and
detest
both
them
and
theire
Doctrin
,
as
alsoe
display
theire
wickedness
to
the
whole
World
.
And
whether
this
tyme
and
posterity
be
already
com
or
noe
,
let
the
Reader
judg
by
that
,
which
in
this
booke
hee
shall
see
set
forth
.
But
now
after
Fox
his
Conference
had
with
Christ
in
Latin
,
hee
cometh
downe
to
reason
with
the
Q.
Majesty
in
English
,
about
the
worthiness
of
the
same
Matyrs
,
and
then
turneth
againe
to
the
learned
Reader
(
for
soe
hee
saith
hee
must
be
)
in
another
Lattin
letter
,
where
after
many
other
insolent
vaunts
of
his
new
Martyrs
,
hee
saith
thus
:
Si
non
poena
sed
causa
Martyrem
facit
;
Fox
Epist.
ad
doctum
lectorem
.
non
video
cur
non
unum
Cranmerum
sexcentis
Beckettis
Cantuariensibus
non
conferam
modò
,
sed
pretulerim
.
That
is
:
If
the
cause
and
not
the
punishment
make
a
Martyr
,
I
see
▪
not
why
I
should
not
only
compare
,
but
preferre
alsoe
one
Cranmer
before
six
hundred
Becketts
of
Canterbury
.
This
is
one
Impudency
,
let
us
heare
another
:
Quid
in
Nicolao
Ridlaeo
videtur
cum
quovis
Divo
Nicolao
non
conferendum
?
That
is
:
What
is
there
in
Nicholas
Ridley
,
that
Impudent
&
rediculous
demaunds
of
Iohn
Fox
.
may
not
be
compard
with
any
Saint
Nicholas
whatsoever
?
To
this
every
man
that
hath
redd
the
life
of
Saint
Nicholas
surnam'd
the
great
,
(
that
was
Bishop
of
Myra
,
and
soe
famous
in
the
first
councell
of
Nice
)
and
hath
either
knowne
the
other
Nicholas
Ridley
intruded
into
two
Bishopricks
of
England
at
once
,
together
with
his
Burgundian
wife
,
or
shall
read
those
things
which
afterwards
I
am
to
set
downe
of
him
and
Octob.
19
▪
his
actions
out
of
Fox
himselfe
,
when
I
come
to
his
festivall
day
will
easily
be
able
to
make
full
answer
.
There
followeth
Fox
his
third
demaund
of
the
learned
reader
more
impudent
and
impious
then
the
rest
.
Qua
in
re
(
saith
hee
)
Latimerus
,
Hooperus
,
Marshius
,
Simsonus
,
caeterique
Christiani
Martyrii
candidati
inferiores
summis
,
maximisque
ill
is
Papistici
Calendarii
divis
,
imò
multis
etiam
nominibus
non
pr●ponendi
videantur
?
That
is
:
In
what
one
thing
may
Latimer
,
Hooper
,
Marsh
,
Simson
,
and
other
renowned
Christian
Martyrs
,
(
in
this
book
contained
)
seem
to
be
inferiour
to
the
highest
and
greatest
Saints
of
the
Papisticall
Calendar
,
or
rather
not
to
be
preferred
before
them
all
for
many
respects
?
Here
now
you
see
his
full
sense
,
and
these
his
Martyrs
are
to
be
preferred
before
the
highest
and
chiefest
Martyrs
of
the
Popes
Calendar
.
But
some
one
of
the
Protestant
Congregation
will
tell
mee
it
is
a
flatt
lye
,
that
Fox
hath
canonized
Malefactors
for
Saints
,
to
wype
of
this
staine
I
remitt
this
man
to
examine
his
Calendar
by
years
,
monthes
,
and
days
;
and
to
point
out
with
a
fingar
som
of
them
(
for
it
were
toe
tedious
to
pass
●an
.
7.
8.
9.
10.
Febr.
6.
Enormityes
of
divers
Foxian
Saints
.
over
them
all
:
)
In
the
first
place
I
give
you
Sr.
Iohn
Old-Castle
,
and
Sr.
Roger
Acton
,
who
with
above
forty
more
were
hanged
in
Saint
Gylses
field
,
for
treason
and
for
actuall
Rebellion
,
and
for
conspiring
the
death
of
King
Henry
the
fifth
,
and
of
his
Brethern
:
who
yet
are
made
solemne
Martyrs
by
Iohn
Fox
in
his
Calendar
and
distributed
into
divers
festivall
days
for
celebrating
theire
memories
:
behold
two
capitall
rubricated
Martyrs
of
Iohn
Fox
who
dyed
for
Rebellion
and
treason
.
Soe
write
Catholick
and
Protestant
Authors
,
as
Walsingham
,
who
liu'd
at
the
same
tyme
with
Old-Castle
:
Likwise
Stow
expresly
speaks
thus
.
Towards
the
end
of
the
yeare
1417.
Stow
anno
5.
Henr.
5.
pag.
572.
Sr.
Iohn
Old-Castle
taken
by
chance
in
the
Territory
of
the
Lord
Powesse
was
brought
up
to
London
in
a
Litter
wounded
,
during
the
Parlament
,
and
there
examined
.
Which
Stow
sets
downe
thus
:
Assoon
as
Sr.
Iohn
Old-Castle
,
was
brought
into
the
Parlament
before
the
Kings
Brother
Duke
of
Bedford
Regent
and
governour
of
the
Realme
,
his
indightment
was
read
before
him
of
his
forcible
insurrection
against
the
King
in
Saint
Gylses
field
,
and
other
treasons
by
him
commited
.
The
question
was
asked
.
why
hee
should
not
be
deem'd
to
Dye
?
&c.
But
the
said
Old-Castle
giving
many
frivelous
answers
,
and
speaking
nothing
to
the
point
,
the
chief
Iustice
admonished
the
Regent
not
to
suffer
him
to
spend
the
tyme
soe
vainly
,
and
being
commaunded
to
answer
finally
,
why
hee
should
not
suffer
death
.
To
which
hee
stoutly
answered
,
that
This
Rich.
then
in
Scoctland
,
was
a
Mock
King
a
suborned
impostore
.
hee
had
noe
Iudg
among
them
,
soe
long
as
his
Leage
Lord
King
Richard
was
a
live
and
in
the
Realme
of
Scotland
.
Which
answer
when
hee
had
made
,
because
there
needed
noe
other
wittness
,
hee
was
condemn'd
to
be
drawne
and
hang
▪
d
upon
a
Gallows
,
and
to
be
burned
hanging
upon
the
same
.
Which
Iudgment
was
executed
on
him
the
14.
of
December
in
Saint
Gylses
field
.
Where
many
honourable
persons
being
present
;
the
last
words
that
hee
spoke
were
to
Sr.
Irpingham
,
adjuring
him
,
that
if
hee
saw
him
rise
from
death
to
life
againe
the
third
day
,
hee
would
procure
that
his
sect
might
be
in
peace
and
quiett
.
Thus
farre
are
the
words
of
Stow
,
Old-Castle
was
of
the
Sect
of
Wicklif
.
And
who
will
not
say
now
but
that
this
traytor
publickly
executed
for
treason
,
is
a
worthy
Martyr
for
Fox
his
Calendar
and
Martyraloge
?
If
Hackett
the
puritan
put
to
death
in
Queen
Elizabeth's
days
for
saying
he
would
rise
againe
the
third
day
,
as
Old-Castle
did
say
:
and
went
devoutly
to
the
Gallows
as
the
other
did
,
crying
IEHOVA
,
IEHOVA
,
(
as
Stow
setteth
it
downe
)
and
at
the
Stow
anno
33.
Eli.
Christi
Vero
1591.
pag.
2289.
Gallowes
noe
less
bitterly
rail'd
against
Q.
Elizabeth
,
then
Old-Castle
did
against
that
worthy
King
:
Into
his
Calendar
had
he
gone
without
further
Consultation
;
and
in
some
respect
was
fitter
for
it
,
being
a
Cal●anist
in
the
purest
degree
,
which
Old-Castle
was
not
,
as
after
shall
be
made
appeare
.
It
is
alsoe
cleare
and
manifest
Of
Sir
Roger
Acton
and
his
cause
why
hee
was
hanged
.
that
Sir
Roger
Acton
Knight
with
Sir
Iohn
Old-Castle
and
others
conspired
King
Henry
the
fith
his
death
with
his
Bretheren
,
and
was
taken
in
open
Rebellion
against
him
in
the
field
of
Saint
Gyles
in
London
,
upon
the
yeare
1414.
And
was
condemned
of
treason
,
at
Westminster
,
and
on
the
tenth
of
February
,
was
drawn
,
hang'd
,
and
buried
under
the
Gallows
soe
●elateth
Stow.
Stow.
in
Chro.
●n
Dom
1414.
pa.
551
Holen
.
anno
1414.
And
Holenshed
in
effect
writeth
the
same
,
citing
for
his
Authors
Titus
Livius
.
And
Hall
in
the
Margent
.
Stow
,
and
Holenshed
as
aboue
was
said
were
both
Protestants
.
Iohn
Zisca
alsoe
the
famous
Bohemian
Murtherer
,
who
besides
the
Rebellion
against
his
Prince
and
Lieg
Lord
,
was
a
common
manqueller
,
began
his
Rebellion
by
murthering
openly
the
Major
of
Prage
,
and
other
Senators
;
and
then
breaking
violently
into
the
court
,
soe
afflicted
the
sick
King
Vincislaus
,
as
hee
fell
presently
into
a
dead
Palsy
,
and
therof
soon
after
departed
this
life
.
Hee
continued
that
most
cruell
and
outrageous
Rebellion
,
against
the
afflicted
Widow
Queen
Sophia
his
souveraigne
Lady
,
and
against
the
Emperour
Sigismund
Brother
to
Vincislaus
,
lawfull
Successor
to
that
Crowne
,
for
divers
years
.
And
this
with
such
slaughter
,
and
opprobrious
handling
,
especially
of
Priests
,
and
Religious
men
,
as
scarse
is
read
in
any
other
Barbarous
Historie
:
calling
himselfe
in
his
Title
Monachomastix
,
the
Murtherer
of
Monks
.
His
cruell
bloody
Soldiers
were
a
company
of
People
called
Thaborits
from
a
Castle
being
on
a
hill
(
which
Zisca
cal'd
Monthabor
,
which
hee
had
taken
by
treason
and
violence
from
a
Catholick
noble
man
,
killing
both
him
,
and
all
his
that
were
with
in
it
,
)
who
followed
him
for
spoyle
and
licentious
life
.
There
were
committed
more
outragious
insolencyes
Murthers
,
and
grievous
villanyes
in
a
few
years
,
by
the
Directions
of
this
cruell
Zisca
;
then
any
other
Historie
doth
relate
in
many
ages
.
The
horrible
Testament
of
1.
Ziscae
a
Bohemian
Saint
.
And
at
length
being
strucken
by
Gods
Hand
with
the
plague
being
demaunded
of
his
frinds
(
as
Fox
himselfe
confesseth
)
how
hee
would
be
buryed
,
hee
bid
them
to
flea
him
,
and
make
a
Drum
of
his
skinn
,
therwith
to
terrify
the
Papistes
in
theire
fights
and
Battles
(
as
it
was
done
)
casting
his
carcass
to
be
devou'rd
in
the
field
.
This
Relation
of
Zisca's
life
and
death
is
writt
by
Iohn
Dubravius
,
Bishop
of
Iohn
Dubra
.
lib.
24.
Histo.
Bohem.
Olemuz
,
and
by
Aeneus
Sylvius
that
writt
this
story
more
at
large
,
and
out
of
whome
Fox
professeth
to
gather
his
Relation
,
who
concludeth
thus
:
Divinitus
Aeneus
Sylv.
in
Histor.
Bohem.
cap.
16.
tandem
,
ut
par
est
credere
,
peste
tactus
expiravit
,
monstrum
detestabile
,
crudele
,
horrendum
,
importunum
,
&c.
And
is
it
not
cause
of
wonder
that
Fox
in
his
Calendar
allowes
to
this
bloody
Zisca
the
place
of
a
holy
Confessor
on
the
fifth
day
of
February
,
though
his
Sect
in
Religion
(
being
a
Hussit
)
were
farre
different
from
that
of
the
English
Protestants
at
this
day
.
Iohn
Claydon
a
Curriour
,
hath
the
place
of
a
high
Martir
on
the
third
day
of
February
in
the
yeare
1413.
(
Fox
in
another
place
gives
him
the
yeare
1415.
)
This
Claydon
,
who
was
an
old
Lollard
,
who
upon
confidence
of
his
Sect
,
was
grown
into
such
a
maddness
,
that
being
a
layman
,
(
and
Curriour
by
A
Curriour
made
himselfe
a
Bishop
and
his
Sonne
a
Priest
.
his
trade
,
)
hee
presumed
to
give
holy
Orders
to
his
Sonne
,
and
to
make
him
Priest
,
and
to
celebrate
Mass
in
his
House
upon
the
day
of
his
Mothers
rising
from
Child-bed
,
for
which
hee
being
apprehended
,
examined
,
and
lawfully
convicted
of
Heresie
,
hee
was
burn't
in
London
,
&c.
soe
writeth
Wals
.
anno
2.
Reg.
Henr.
5.
pag.
436.
learned
and
famous
Walsingham
.
And
behold
the
Curriour
made
a
glorious
Martyr
.
William
Flower
in
like
manner
,
the
famous
Apostata
Monk
,
took
a
wife
and
came
by
Apostacy
to
be
a
Surgion
,
and
wounded
with
his
wood
knife
the
Priest
Iohn
Cheltam
administring
the
Blessed
Sacrament
to
the
people
with
great
Devotion
in
Saint
Margaretts
Church
,
(
hee
wounded
him
in
his
head
,
Arme
,
and
Hand
wherin
hee
held
the
Chalice
)
and
said
it
was
by
the
speciall
direction
and
Inspiration
of
God
,
hee
is
set
downe
in
Foxes
Calendar
the
ninth
of
Aprill
,
for
a
holy
Martyr
,
and
hee
says
of
him
in
the
end
of
his
Martyrdom
.
Thus
indured
this
constant
wittness
,
and
faithfull
servant
of
God
William
Flower
,
the
extremity
Fox
pag.
1432.
of
the
fyte
.
Eleanor
Cobbam
Dutches
of
Glocester
,
and
Roger
Only
,
condemned
plublickly
,
the
one
for
witchcraft
and
sorcery
to
Murther
King
Henry
the
sixt
,
the
other
for
conjuring
,
to
the
same
effect
and
purpose
,
are
both
of
them
canonized
upon
the
12.
and
13.
of
February
for
great
Saints
,
the
Dutches
for
a
Confessor
,
and
the
Conjurer
for
a
Rubricated
Martyr
.
The
Author
of
this
Relation
is
Stow
who
says
the
Dutches
was
condemn'd
to
certaine
pennance
which
shee
performed
,
and
was
for
all
her
life
confined
to
the
I
le
of
man
.
Of
Only
the
Priest
these
ware
his
words
:
That
Stow
anno
Dom.
1441.
Roger
Only
(
otherwise
Bullenbrooke
)
was
condemned
to
be
hang'd
,
drawne
and
quartered
at
Tyburne
,
upon
the
18.
of
November
,
(
as
hee
was
)
and
shee
left
to
her
pennance
.
It
is
here
to
be
observed
that
said
Dutches
and
Only
were
not
charged
upon
theire
araignment
and
Condemnation
for
being
of
any
other
Religion
then
of
the
Catholick
,
yet
Fox
must
by
force
have
them
of
his
Religion
.
Collens
a
maddman
,
and
Coubridg●
who
flatly
deny'd
Christ
himselfe
,
and
used
most
uggly
and
blasphemous
speeches
against
him
,
yea
did
put
out
his
name
,
of
all
books
,
wherin
soever
hee
found
the
same
,
these
are
not
left
out
,
but
rather
put
in
for
great
Saints
,
and
holy
wittnesses
of
Christ
,
theire
days
are
the
tenth
,
and
eleventh
of
October
,
and
yet
doth
Fox
himselfe
confess
,
that
the
one
deny'd
Christ
,
and
that
the
other
was
madd
when
hee
held
up
a
dogg
instead
of
the
Blessed
Sacrament
to
be
adored
in
the
Church
.
And
was
not
Fox
a
maddman
when
hee
canoniz'd
this
Bedlam
a
Saint
?
William
King
,
Robert
Debnam
,
and
Nicholas
Marsh
,
all
three
hang'd
in
Chains
by
King
Henry
the
eight
in
the
24.
yeare
of
his
Raigne
for
theft
and
sacrilegious
robbing
of
a
Church
in
Kent
are
proposed
in
this
Calendar
for
Godly
Martyrs
and
holy
People
;
Fox
to
honour
these
holy
men
setteth
downe
a
very
goodly
printed
pageant
with
this
title
over
it
.
William
King
,
Robert
Debnam
,
and
Nicholas
Marsh
hanged
,
for
taking
downe
the
rood
of
Dovercourt
.
Mark
how
Fox
confesseth
,
they
tooke
downe
the
Rood
,
and
saith
further
they
did
this
to
remedy
the
superstition
of
worshipping
the
Rood
then
us'd
by
Catholicks
,
and
addeth
those
tender
words
of
these
his
foure
theeving
Saints
.
Wherfore
(
saith
hee
)
they
were
moved
by
the
Spiritt
of
God
,
to
trauell
out
of
Dedham
in
a
wonderous
goodly
night
,
both
hard
frost
,
and
saire
Moonshine
,
&c.
By
this
hee
ascribeth
stealing
and
robbing
of
Churches
to
the
Spiritt
of
God
,
and
says
God
gave
those
Saints
a
very
faire
Moonshine
night
to
goe
robb
this
Church
.
But
what
did
King
Henry
and
his
Counsell
Fox
pa.
940.
judge
therof
?
Fox
himselfe
tells
you
in
this
Language
.
Notwithstanding
(
saith
hee
)
these
three
,
whome
God
had
blessed
with
his
Spiritt
,
were
afterwards
indighted
of
Felonie
,
and
hang'd
in
Chaines
,
within
halfe
a
yeare
after
,
or
therabout
.
Thus
writeth
Fox
of
these
three
holy
Theeves
,
which
were
hang'd
soe
solemnly
in
Chaines
for
Robbery
,
and
Sacriledg
,
which
things
yet
(
as
you
see
)
Fox
is
not
ashamed
to
ascribe
to
the
particular
instinct
of
Gods
Spiritt
.
Saint
Augustin
said
of
the
Donatistes
,
(
those
especially
called
Circumcelliones
)
who
committed
Robberies
and
killed
one
a
nother
,
and
after
,
were
reputed
Martyrs
by
theire
owne
faction
:
Vivebant
(
saith
S.
Aug
Epist.
68.
Augustin
)
ut
Latrones
,
honorabantur
ut
Martires
.
That
is
:
They
lived
as
Theeves
,
and
were
honoured
by
those
of
theire
owne
Sect
as
Martyrs
.
The
same
wee
say
of
King
,
Debnam
,
and
Marsh
,
Foxes
holy
Theeves
.
Soe
liberall
is
Fox
in
canonizing
Saints
,
as
hee
gathers
into
his
Calendar
many
different
sectaries
of
oppositt
opinions
,
that
cannot
possibly
agree
or
stand
together
,
(
you
shall
herafter
see
them
quarrelling
and
putting
one
another
out
of
the
Calendar
)
as
Waldensians
,
Albigentians
,
Wicklifists
,
Lollards
,
Hussits
,
Tha●●rits
,
Anabaptists
,
and
Lutherans
,
who
abhorr
,
and
condemne
expressly
our
English
Protestant
Religion
at
this
day
,
and
each
one
defending
,
yea
dying
for
his
sect
and
in
maintenance
of
his
peculiar
opinions
,
are
heer
all
cuppled
,
and
joyned
together
in
this
Calendar
as
fellow
Martyrs
.
Hee
Canonizeth
Iohn
Wicklif
from
whome
came
the
Sect
of
Wicklifians
.
And
calleth
him
a
chosen
man
raised
up
by
God
for
lightning
the
World
and
Impugning
the
Church
of
Rome
;
and
yet
Wicklif
taught
and
belieu'd
Articles
,
that
the
Protestants
of
England
at
this
day
doe
not
,
as
that
of
the
Real-Presen●
,
[
](A40453-e40670-b)*
*
Wicklifs
Errors
about
that
Sacrament
Accidentia
non
manent
sine
subjecto
in
●odem
Sacramento
.
substantia
panis
naturalis
,
&
vini
naturalis
manent
in
Sacramento
Altaris
.
Errores
damnati
in
Concilio
constanti●nsi
.
the
Doctrin
of
Purgatory
,
and
other
Articles
:
will
you
heare
Sir
Iohn
Oldcastle
a
prime
Wicklifian
his
Protestation
at
his
death
of
believing
the
Real-Presence
,
after
confessing
Articles
about
the
Blessed
Trinity
and
Christes
Diety
.
Sir
Iohn
Old-Castle
cometh
to
treat
of
the
Sacrament
of
the
Aulter
hee
protesteth
thus
,
(
as
Fox
himselfe
writeth
:
And
for
as
much
as
Sir
Ioh.
Old-C
.
his
Protestation
at
his
death
.
I
am
falsly
accused
of
a
misbeliefe
in
the
Sacrament
of
the
Aulter
:
I
signify
here
to
all
men
,
that
this
is
my
faith
concerning
that
:
I
beleeve
in
that
Sacrament
to
be
contained
very
Christs
Body
and
Bloud
,
under
the
Similitudes
of
Wyne
and
Bread
,
yea
the
same
Body
,
that
was
conceived
of
the
▪
holy
Ghost
,
borne
of
the
Virgin
Mary
,
donne
on
the
Crosse
,
dyed
and
was
●uryed●
,
and
a
rose
the
third
day
from
death
,
and
now
is
glorify'd
in
heaven
.
The
said
Old-Castle
shew'd
his
beleefe
about
three
sorts
of
men
thus
:
The
holy
Church
I
beleeve
to
be
devided
into
three
sorts
or
Companyes
,
wherof
the
first
are
now
in
heaven
&c.
The
second
sort
are
in
Purgatory
Fox
pag.
314.
abyding
the
mercy
of
God
and
a
full
deliverance
of
payne
.
The
third
upon
Earth
&c.
You
see
that
Old-Castle
a
W●ckclifian
doth
clearly
beleev'd
the
Doctrin
of
Purgatory
,
which
Fox
did
not
,
nor
doe
the
Protestants
of
England
now
,
wherfore
to
this
speech
of
Purgatory
,
Fox
thought
best
,
(
least
it
might
disgrace
his
new
Martyr
)
to
add
this
parentesis
of
his
owne
(
if
any
such
place
bee
in
the
Scriptures
&c.
)
which
was
perfidiously
done
of
Fox
.
It
is
to
be
supposed
that
Wicklif
held
some
things
with
us
,
and
some
things
with
the
Protestants
,
and
somthings
different
from
both
,
and
yet
Fox
must
have
him
and
his
Sect
to
be
of
his
owne
Communion
,
and
make
him
a
Martyr
,
though
hee
confesseth
and
soe
doth
Iohn
Ball
alsoe
,
that
hee
was
neuer
as
much
as
imprison'd
for
his
faith
,
but
his
bones
were
taken
up
forty
years
after
his
buriall
,
and
burned
by
the
Commaundement
of
the
Councell
of
Constance
for
his
Heresies
discovered
after
●his
death
,
and
for
this
Fox
made
him
a
Martyr
,
and
consequently
hee
became
Martyr
without
feeling
any
paine
,
or
without
the
Consent
or
Concurrence
of
his
owne
will
.
Take
here
some
Articles
of
Wicklifs
Doctrin
to
which
I
presume
the
Protestant
will
not
agree
.
One
is
.
That
it
is
against
Scripture
for
any
Ecclesiasticall
Minister
to
have
any
temporall
possessions
at
all
.
What
think
you
?
will
the
Ministers
of
England
agree
to
this
?
Another
.
That
as
long
as
a
man
is
in
deadly
sinn
:
hee
is
neither
Bishop
nor
Prelate
.
Another
.
That
Temporall
Lords
may
according
to
their
owne
will
and
discretion
,
take
a
way
the
temporall
goods
from
any
Church-men
when
soever
they
offend
.
Think
you
,
that
the
Protestant
Church-men
of
England
agree
to
this
Article
?
Another
.
Tythes
are
meer
Almes
,
and
may
be
detained
by
the
Parishoners
,
and
bestow'd
where
they
will
at
theire
pleasure
.
This
Article
alsoe
cannot
rellish
Protestant
Church-men
.
These
and
many
more
Articles
of
Wicklif
have
been
condemned
by
the
Catholick
Church
as
Hereticall●
,
and
himselfe
as
an
Heretick
,
though
hee
held
divers
poynts
of
the
Catholick
Religion
,
as
holy
Orders
,
Consecration
,
Excomunication
,
Purgatory
,
and
other
like
.
But
Fox
makes
him
a
Martyr
for
holding
some
poynts
with
the
Protestants
,
though
differing
in
other
Materiall
poynts
.
But
this
is
the
Beggery
of
his
new
Church
,
that
it
cannot
be
made
up
but
by
such
dunghill
cloutes
as
Wicklefians
,
Lollards
,
Albigensians
,
and
the
like
,
which
are
cast
of
by
the
Catholicks
and
rejected
,
for
that
they
have
not
agreed
in
every
point
of
the
Catholick
beleefe
according
to
the
creed
of
Athanasius
:
such
is
the
integrity
,
severity
,
and
Majesty
of
our
Church
,
that
wee
reject
as
spotted
,
and
blemish'd
raggs
all
such
as
beleeve
not
all
Articles
of
Faith
propos'd
by
the
holy
Catholick
Church
:
this
is
according
to
Saint
Augustins
Doctrin
.
Ecclesia
Vniversaliter
perfecta
est
&
in
nnllo
claudicat
.
That
is
:
The
true
Church
is
Universally
perfect
,
and
doth
hault
in
noe
one
poynt
of
beleefe
.
Now
you
shall
see
how
Wickless
fellow
-
Saints
condemn'd
him
for
an
Heretick
,
and
consequently
one
that
should
not
be
placed
in
the
Calendar
of
Saints
:
Luther
the
great
Elias
and
Prophet
of
Germany
,
(
as
Ioannes
Cockleus
Ioann
.
Cochl
.
in
vita
Luteri
.
Surius
in
hist.
Anno
Dom.
1517.
&
1518.
Melan.
Epist.
ad
Fredericum
Miconium
.
and
Surius
doe
recount
:
)
held
Wicklif
for
an
Heretick
:
such
alsoe
was
the
Iudgment
of
Phillip
Melankton
,
which
against
Iohn
Fox
must
needs
be
much
avaylable
,
who
placed
him
for
a
fellow
Saint
,
together
with
Wicklef
in
his
Calendar
.
What
then
says
Melankton
of
Wicklef
?
hee
speaks
thus
:
Inspexi
Wicklefum
,
qui
valde
tumultuatur
in
hac
Controversia
,
&c.
That
is
:
I
have
look't
over
Wicklef
,
who
behau'd
himselfe
tumultuously
in
this
Controversy
(
of
the
Lords
supper
)
and
more
then
this
,
I
have
found
many
Errors
in
him
,
by
which
a
man
may
make
Iudgment
of
his
Spirit
.
It
is
certaine
,
hee
neither
understood
nor
held
the
Justice
of
Faith
.
Hee
said
in
another
place
.
Plane
furebat
Wicklefus
Melan.
in
Apol●
tit
.
de
human
,
tradit
.
qui
negabat
,
licere
Sacerdotibus
tenere
proprium
.
That
is
:
Wicklef
was
playnly
out
of
his
wits
,
when
hee
did
deny
,
that
it
was
lawfull
for
Priests
to
hold
&
in
locis
com
.
tit
de
potestat
.
Ecclesi
.
any
thing
proper
.
Well
then
,
Wicklef
a
furious
man
that
stirred
up
sedition
,
and
was
ignorant
of
the
very
foundation
of
the
Protestant
Ghospell
,
to
wit
,
of
theire
Doctrin
of
Salvation
by
only
faith
,
(
as
both
Melankton
and
Luther
affirmed
Wicklif
to
be
)
with
what
spirit
,
think
you
doth
your
Apostata
Fryer
Bale
call
him
an
Elias
,
a
morning
starre
,
an
Organ
of
Christ
,
an
habitacle
of
the
holy
Ghost
.
But
if
you
will
listen
to
Catholick
writers
who
liu'd
about
the
same
tyme
with
Wicklif
,
as
Thomas
Walsingam
,
and
Thomas
Waldensis
in
theire
learned
writings
,
you
shall
finde
him
to
have
been
one
of
the
most
pernicious
,
wicked
,
dissembling
,
Hypocriticall
,
impugners
of
Christ
and
his
Doctrin
that
ever
was
in
the
Church
of
God
.
Walsingam
Wals
.
in
hist.
Ricard
.
Rigis
2
anno
Dom.
1382
:
doth
beginn
a
Narration
of
Wicklif
thus
.
Eodem
tempore
ipse
verus
Hypocrita
,
Angelus
Sathanae
,
Antichristi
prae
ambulus
non
nominandus
,
Ioannes
Wicklef
,
vel
potius
(
wicked-beleefe
)
Hereticus
,
sua
deliramenta
concinnavit
,
reassumens
damnatas
opiniones
&c.
That
is
:
At
the
same
tyme
the
very
true
Hypocrit
,
the
Angell
of
Satan
,
the
forerunner
of
Antichrist
,
the
heretick
Iohn
Wicklif
,
or
rather
(
wicked-beleefe
)
not
being
worthy
the
naming
,
continved
his
madde
and
new
devises
,
renewing
againe
old
damned
opinions
and
heresies
,
&c.
You
see
how
holy
a
man
Wichlef
was
by
the
Testimony
of
Catholick
writers
,
who
knew
him
better
then
Fox
did
;
however
wee
must
leave
him
a
Saint
to
fill
up
that
new
Calendar
.
Fox
is
not
ashamed
to
place
in
his
Calendar
Lollards
a
Sect
of
Hereticks
ancienter
then
Wicklifians
by
50
years
,
who
in
some
things
held
with
the
Protestants
and
Wicklisians
against
the
Roman
Church
,
as
against
the
Invocation
of
Saints
,
Fastings
,
Prayers
,
and
the
Sacraments
of
Pennance
,
Matrimonie
,
Extrem-unction
,
and
the
like
:
they
had
alsoe
particular
Opinions
of
there
owne
against
Baptisme
,
Eucharist
,
and
the
like
.
They
had
alsoe
theire
peculiar
fanatick
Opinions
,
(
as
Tritemius
saith
.
)
1.
That
Lucifer
with
the
rest
of
The
peculiar
oponions
of
the
Lollards
according
to
Tritemius
.
his
Angells
were
injuriously
thrust
out
of
heaven
by
Michael
and
his
Angells
,
and
consequently
to
be
restored
at
the
day
of
iudgment
.
And
that
Michael
and
his
Angells
,
are
to
be
damned
for
the
forsaid
Injury
,
and
to
be
delivered
over
to
everlasting
punishment
,
from
the
day
of
Iudgment
forward
.
2.
That
our
Lady
could
not
beare
Christ
and
remaine
a
Virgin
,
for
that
soe
hee
should
have
been
an
Angell
and
not
a
man
.
3.
They
held
that
God
did
only
punnish
such
wickedness
as
is
done
upon
Earth
.
But
if
any
thing
be
done
underground
,
it
is
not
punishable
.
And
therfore
in
caves
and
sellers
under-ground
,
they
were
accustomed
to
exercise
all
abomination
.
And
of
this
hee
relateth
a
certaine
Story
happened
in
Germany
,
which
was
that
one
Gisla
(
a
young
Woeman
of
theire
Sect
)
comming
to
be
burned
for
Heresie
,
shee
was
asked
whether
shee
were
a
Virgin
or
noe
:
wherunto
shee
answered
,
that
above-ground
shee
was
,
but
under
ground
not
.
This
Heresie
the
Lollards
grounded
upon
that
saying
of
the
Psalme
.
Terram
Psal.
113.
autem
dedit
Filiis
hominum
.
That
is
:
God
hath
given
the
Earth
to
the
Children
of
men
.
I
will
conclude
in
this
place
with
Fox
,
a
Father
os
lyes
,
the
greatest
Hypocrit
and
Falcificator
of
that
age
,
or
this
;
for
proofe
heerof
I
remitt
you
to
Father
Persons
(
a
famous
man
of
blessed
memory
,
a
great
Ornament
to
his
Order
and
all
the
Church
of
God
)
in
the
third
part
of
his
treatis
in
the
Addition
hee
made
or
the
Relation
of
the
tryall
made
before
the
King
of
France
in
the
year
1600.
between
the
Bishop
of
Eu●eux
,
and
the
Lord
Plessis
Mornay
.
Page
59.
60.
61.
I
have
had
Occasion
these
monthe●
The
words
of
Fr.
Persons
past
to
peruse
a
great
part
of
his
last
Edition
of
Acts
and
Monuments
,
printed
the
fifth
tyme
in
the
yeare
1596.
and
doe
find
it
soe
stuffed
with
all
kind
of
falshood
,
and
deceitfull
mannerof
telling
tales
,
as
I
could
neuer
(
truly
)
have
beleeved
it
,
if
I
had
not
found
it
by
my
owne
experience
.
And
I
doe
persuade
my selfe
fully
(
notwithstanding
all
his
Hypocriticall
words
and
protestations
,
which
are
more
,
and
oftener
repeated
by
him
,
then
in
all
the
writers
together
,
that
I
have
read
in
my
life
)
that
there
is
scarce
one
whole
Story
in
that
huge
volume
,
told
by
himselfe
,
except
when
hee
relateth
other
mens
words
out
of
records
,
and
therby
is
bound
to
the
formality
therof
,
but
that
it
is
falsified
,
and
perverted
one
way
or
other
,
either
in
the
beginning
,
middle
,
or
end
,
by
adding
,
cutting
of
,
consealing
,
false
translating
,
wrong
cyting
,
or
cunning
jugling
,
and
falsification
.
Hee
saith
further
.
A
certaine
learned
Student
of
Divinity
,
brought
to
mee
of
late
30.
places
taken
out
of
two
only
leaves
of
Fox
his
booke
to
witt
,
from
the
12.
to
the
14.
which
I
looking
upon
found
them
all
most
evident
by
conference
of
the
Catholick
Authors
aleaged
by
the
said
Student
:
and
moreover
,
besides
these
thirty
,
I
did
discover
soe
many
other
plain
Falshoods
,
and
manifest
willfull
lyes
,
in
those
only
two
leaues
,
as
might
well
double
the
former
number
;
and
I
doe
offer
to
prove
them
,
one
,
by
one
,
if
any
Frind
of
Iohn
Fox
will
joyne
issue
with
mee
upon
this
poynt
.
Infine
Father
Person
concludes
with
Fox
that
if
all
the
Falsifications
and
lyes
in
his
great
volume
of
Acts
and
Monuments
were
well
siffted
,
the
number
and
account
would
swell
soe
high
as
it
would
much
surpass
Iohn
Sleydans
Story
in
this
kinde
(
though
hee
bee
the
Protestants
Protochronicler
)
out
of
whome
,
noe
lesse
then
an
eleven
thousands
lyes
were
gathered
by
the
Catholick
writers
of
Germany
.
Let
Fox
goe
along
for
his
Companion
,
if
not
master
in
the
art
of
lyeing
.
XVI
.
CHAPTER
.
The
fift
Quaere
,
what
Company
hath
Sall
forsaken
,
and
who
are
they
hee
now
sticks
unto
.
TO
this
Quaere
an
answer
is
Soon
given
:
that
Sall
having
shamfully
deserted
the
Catholick
Faith
,
hath
alsoe
abandoned
theire
side
,
and
hath
passed
to
those
that
profess
the
Religion
,
or
rather
Heresie
hee
hath
imbraced
.
This
is
made
manifest
out
of
his
owne
words
in
his
Recantation
.
All
considered
well
(
saith
hee
)
I
did
conclude
the
way
of
the
Church
of
England
to
be
safer
for
my
Salvation
:
wherfore
resolved
to
declare
as
I
Out
of
Salls
Recantion
.
doe
hereby
seriously
,
and
in
my
hart
without
any
Equivocation
,
and
mentall
Reservation
,
in
the
presence
of
God
and
this
Congregation
:
I
declare
,
that
I
doe
give
my
full
and
free
assent
to
the
XXXIX
.
Articles
of
the
Church
of
England
,
for
holy
and
wise
,
and
grounded
upon
the
infallible
word
of
God
;
acknowledging
the
Romish
Tenets
against
them
to
bee
false
and
superstitious
,
especially
that
of
Transubstantiation
,
as
forcing
upon
Christians
a
beleefe
of
monstrous
Miracles
,
repugnant
to
human
reason
,
and
not
grounded
upon
devine
Testimony
.
Sall
there
is
an
end
of
you
goeing
out
of
the
Arck
,
not
like
the
Doue
,
that
returned
carrying
in
its
mouth
a
branch
of
an
Olive
tree
;
but
like
the
crow
that
neuer
came
back
againe
,
it
may
be
much
feared
,
this
may
be
your
dismall
end
.
But
having
now
bid
adieu
to
us
whither
doe
you
goe
?
you
pass
indeed
from
us
to
a
great
Congregation
of
men
,
who
all
of
them
put
in
a
just
claime
to
have
you
of
theire
Company
and
Communion
.
All
out
of
the
Arck
are
your
Companions
;
of
these
you
have
in
the
Law
of
Nature
,
in
the
written
Law
,
and
the
Evangelicall
.
All
these
(
wee
call
them
Hereticks
)
were
Armyes
fighting
against
the
eternall
Verity
,
and
the
goodness
of
God
,
all
are
your
Companions
.
I
remember
to
have
said
aboue
out
of
Tertulian
,
that
Protestants
and
other
Hereticks
being
not
able
to
shew
the
succession
of
theire
Church
,
were
forced
to
grant
,
it
was
for
a
tyme
invisible
(
which
is
against
the
nature
of
a
true
Church
)
yet
for
all
this
I
cannot
deny
but
that
Heresie
is
ancient
,
and
had
its
being
before
man
was
created
.
The
first
Hereticks
therfore
(
and
before
mans
creation
)
was
Lucifer
with
some
rebellious
Legions
that
with
him
stirred
up
sedition
in
heaven
,
when
Lucifer
out
of
Pride
would
bee
esteemed
an
Anti
God
,
with
him
joyned
in
the
quarrell
severall
Bands
of
Angells
,
and
fell
all
with
him
.
And
there
was
Apocal.
cap.
12.
seen
(
saith
the
Book
of
Revelations
)
another
signe
in
heaven
,
agreat
red
Dragon
,
and
his
taile
drew
the
third
part
of
the
starrs
of
heaven
,
and
cast
them
to
the
Earth
.
The
sedition
and
Rebellion
is
there
discribed
.
After
followes
the
fight
between
Lucifer
and
those
of
his
side
,
and
Michael
the
Arck-Angell
,
Captain
of
the
innumerable
Legions
,
that
remaind
obedient
to
God
,
and
these
had
the
victory
.
And
there
was
made
Apocal.
ibid.
agreat
Battle
in
heaven
,
Michael
and
his
Angells
fought
with
the
Dragon
,
and
the
Dragon
fought
and
his
Angells
:
and
they
prevailed
not
,
neither
was
there
place
found
any
more
in
heaven
.
And
that
great
Dragon
was
cast
forth
,
the
old
Serpent
,
which
is
called
the
Deuill
and
Sathan
,
which
seduceth
the
whole
World
:
and
hee
was
cast
into
the
Earth
,
and
his
Angells
were
throwne
downe
with
him
.
From
Heresie
and
Hereticks
in
heaven
let
us
pass
to
those
on
Earth
.
Hereticks
in
the
Law
of
Nature
.
AS
soone
as
God
began
to
be
Cain
the
first
Heretick
.
worshipped
on
Earth
,
the
Heresie
of
Cain
sprang
up
,
who
deny'd
Gods
Providence
,
and
murthered
his
brother
Abel
for
maintaining
Gods
Providence
;
Cains
Envy
could
not
brook
Abels
Innocency
.
The
second
Heresie
was
that
of
Lamech
,
Lamech
the
second
Heretick
.
who
marryed
two
wives
at
once
,
and
soe
deny'd
the
Unity
of
the
Church
:
God
drew
but
one
Ribb
out
of
Adam
,
and
of
that
made
but
one
woeman
,
and
said
to
them
.
Erunt
du●
Genesis
cap.
2.
in
carne
una
,
Lamech
violated
this
Law
by
taking
two
Wives
,
which
was
an
Heresie
.
3.
The
Gyants
were
the
third
sort
of
Hereticks
.
4.
All
those
that
did
not
enter
the
Arck
,
and
perished
in
the
Deluge
,
were
Hereticks
.
5.
C
ham
after
the
Deluge
mocked
his
Fathers
nakedness
,
and
was
Eo
Nomine
Pratriarck
and
Father
of
all
those
scoffing
Hereticks
that
contemne
the
holy
Fathers
,
saying
they
were
ignorant
,
unlearned
,
and
blind
.
You
see
by
this
,
there
was
one
Heretick
(
Cham
)
in
the
Arke
,
wherin
were
in
all
but
eight
Soules
.
6.
Those
that
were
building
Babell
;
were
Hereticks
,
and
the
figure
of
Hereticks
that
follow'd
them
;
God
confounded
theire
tongues
,
soe
that
they
could
not
understand
one
another
,
it
is
soe
this
day
with
Protestants
strucken
by
God
with
a
giddiness
,
and
soe
disagreeing
in
Religion
and
Opinion
,
as
upon
this
one
Text
of
Scripture
,
HOC
Math.
cap.
26.
r.
27.
EST
CORPVS
MEVM
.
There
are
400.
Opinions
,
and
Interpretations
.
God
hath
confounded
them
in
theire
understanding
,
tongues
,
and
writings
.
7.
Esau
for
persecuting
his
Brother
Iacob
,
therby
opposing
himselfe
to
God
and
Israel
.
These
are
Sall
your
Companions
in
the
Law
of
Nature
.
Hereticks
in
the
written
Law
.
1.
FRom
the
tyme
the
Church
of
God
was
planted
in
Egypt
,
wee
find
by
tradition
that
Iamnes
,
and
Mambre
,
Tim.
2.
cap.
3.
who
resisted
Moyses
,
were
the
first
Hereticks
;
of
those
speaks
Saint
Paul
.
But
as
Iamnes
and
Mambre's
resisted
Moyses
,
soe
these
alsoe
resist
the
truth
,
men
corrupted
in
minde
reprobat
concerning
the
faith
.
2.
All
those
that
dyed
in
the
desert
murmouring
against
God
,
and
Moyses
,
and
his
directions
and
commaunds
.
3.
Chore
and
Dathan
with
theire
seditious
companions
that
opposed
Moyses
and
his
authority
.
4.
Nahab
and
Albiu
,
that
put
strange
fyre
in
the
Insence
of
the
Lord
.
5.
All
those
strange
Kings
,
that
made
warre
against
the
Children
of
Israel
.
6.
All
the
false
Prophets
of
Baal
,
and
all
of
that
kind
.
All
these
,
Sall
are
your
companions
in
the
written
Law
.
Hereticks
in
the
Evangelicall
Law
.
IN
the
tymes
of
the
Law
of
nature
,
and
of
the
written
Law
,
there
haue
not
been
(
if
I
am
not
mistaken
)
above
20.
Kindes
of
Hereticks
,
but
in
the
Evangelicall
,
or
in
the
Law
of
grace
they
have
been
above
600.
of
them
.
A
man
would
say
it
were
hard
to
beleeve
this
,
seeing
the
standart
of
the
Cross
after
Christes
passion
hath
been
lifted
up
against
hell
and
heresie
,
the
kingdom
and
power
of
the
Devill
diminished
,
Idols
cast
down
,
Atheisme
bannished
,
and
the
Empire
of
Hell
on
Earth
as
it
were
destroy'd
by
the
Bloud
of
Iesus
,
Vertue
,
Piety
,
and
the
light
of
Grace
;
for
all
this
woefull
experience
proues
what
I
have
said
to
be
true
.
And
Saint
Cyprian
giues
you
the
true
reason
S.
Cyp.
lib.
de
Vnitat
.
wherfor
in
these
words
.
Cum
videret
inimicus
idola
derelicta
,
templa
sua
deserta
,
ex●ogitauit
novas
fraudes
,
hereses
inuenit
,
&
scismata
,
●
quibus
fidem
subuerteret
.
When
Sathan
saw
(
after
our
Sauiours
Passion
)
the
Idols
cast
away
,
and
his
tempels
deserted
hee
thought
of
new
fraudes
,
hee
inuented
heresies
,
and
scismes
,
by
which
hee
might
subuert
faith
and
sanctity
.
Sathan
therfore
the
Father
and
Author
of
all
lyes
and
Heresies
,
seduced
men
from
the
way
of
truth
and
stirred
them
up
against
the
Church
and
Verity
;
these
kinde
of
men
sowed
Heresyes
and
Scismes
,
and
some
of
them
began
like
Hypocrits
,
covering
theire
damnable
Doctrin
with
a
cloack
of
Sanctity
,
such
were
Arius
,
Iohn
Wicklef
,
and
many
more
;
and
even
the
worst
livers
of
them
pretended
a
kind
of
Piety
in
theire
Opinions
,
and
as
it
were
a
speciall
regard
of
the
glory
of
God
;
grounding
all
Sanctity
and
Salvation
upon
Sanctifying
faith
alone
,
and
upon
this
account
some
of
them
took
away
free
will
,
others
good
works
,
fasting
,
pennance
,
and
allkind
of
Mortification
,
they
did
but
mock
all
these
things
,
others
took
away
the
Invocation
of
Saints
and
Angells
,
and
Doctrin
of
Purgatory
,
Indulgence
,
and
Prayers
for
the
dead
;
others
reduced
seven
Sacraments
unto
two
or
rather
to
one
,
to
wit
,
Baptisme
,
and
others
have
even
destroy'd
this
Sacrament
,
teaching
infants
to
be
saved
in
the
faith
of
theire
Parents
,
and
that
Baptisme
is
but
a
meer
cerimony
that
might
be
used
,
or
omitted
without
sinne
,
others
said
the
Commaundements
were
impossible
to
be
kept
,
and
others
held
they
did
noe
way
oblige
Christians
,
and
that
they
were
only
made
for
the
Iewes
;
but
oboue
all
Calyin
was
soe
zealous
in
attributing
mans
Salvation
only
to
the
Passion
and
Bloud
of
Iesus
,
that
hee
held
all
the
good
works
man
could
doe
of
noe
value
or
effect
:
yea
hee
termed
Bona
opera
hominis
piacula
,
sordes
inquiuamenta
.
By
this
you
see
the
Doctrins
taught
by
Hereticks
were
but
mera
somnia
&
deliria
,
and
a
good
part
of
the
thirty
nine
Articles
of
the
Church
of
England
are
such
.
I
shall
herafter
in
a
convenient
place
,
give
you
a
long
Letany
of
Hereticks
,
but
it
will
be
noe
way
holy
.
In
this
place
I
will
only
set
downe
the
Sect
of
Quakers
that
sprung
up
in
England
some
years
agoe
,
theire
principall
theorems
and
tenets
are
.
1.
That
they
are
imediatly
cald
by
Iesus
,
and
sent
to
convert
the
world
as
the
Apostles
were
by
an
extraordinary
mission
.
2.
That
God
being
a
pure
Spiritt
,
is
to
be
honoured
only
by
the
Spiritt
,
wherfore
they
condemne
all
bending
of
knees
,
and
all
exteriour
signes
of
Religion
,
and
worship
due
to
God
.
3.
That
it
is
superstition
to
light
Candles
by
daytyme
,
to
weare
Capps
,
Copes
,
Albs
,
or
any
sacred
vestments
.
4.
That
it
is
Idolatry
to
build
Churches
,
put
up
Crosses
,
or
the
Images
of
Christ
or
his
Saints
,
or
render
them
any
Worshipp
.
5.
They
denye
and
reject
the
name
of
Sacrament
,
and
affirme
that
Baptizing
in
water
is
not
of
devine
Institution
.
6.
They
place
the
greatest
part
of
theire
Religion
in
Contemplation
and
Meditation
,
and
they
soe
strive
to
stirr
up
strong
and
sencible
fervour
and
heat
of
Spiritt
,
that
somtymes
excites
in
them
motion
and
trembling
of
all
the
body
,
from
this
they
have
the
name
of
Quakers
,
and
they
take
this
trembling
for
a
great
marke
of
perfection
,
and
interiour
Devotion
.
I
have
given
you
the
Theorems
of
this
rediculous
,
Quaking
Sect
,
because
they
are
new
,
and
not
soe
well
knowne
to
all
.
Oh
With
what
illusions
doth
Sathan
deceive
these
poore
Soules
.
Theire
Author
was
one
Iames
Naylor
,
to
whom
all
of
the
Sect
gave
the
greatest
titles
of
honnour
,
and
respected
him
as
Iesus
Christ
himselfe
.
Hee
was
notwithstanding
condemned
in
Cromwells
tyme
in
the
month
of
December
anno
Domini
1654.
to
a
perpetuall
prison
,
after
being
whipt
publickly
,
and
his
tongue
bored
with
a
burning
Iron
.
Sall
you
see
the
number
of
your
miserable
Companions
is
allmost
infinit
,
but
this
great
multitude
of
them
will
bring
you
noe
joy
or
comfort
:
Multiplicata
est
gens
eorum
,
quibus
te
junxisti
,
sed
non
est
multiplicata
laetitia
.
When
the
Sonne
of
God
shall
come
downe
and
condemne
them
all
to
burne
in
eternall
flames
,
Sall
what
will
you
doe
?
to
prevent
such
a
neuer
ending
misery
,
lament
in
tyme
and
repent
,
and
cry
to
God
to
have
mercy
on
you
.
XVII
.
CHAPTER
.
A
Discussion
of
some
parts
of
Salls
Recantation
.
A
Little
after
the
beginning
hee
speaks
thus
.
And
by
frequent
reading
of
holy
Scripturs
,
Fathers
,
Councells
,
and
Histories
of
the
Church
,
my
knowledg
.
was
furthered
,
and
my
Iudgment
ripened
,
I
began
to
doubt
of
severall
Articles
,
introduced
by
the
use
and
Authority
of
the
Roman
Church
,
repugnant
to
human
reason
,
and
not
warranted
by
devine
writt
;
as
Transubstantiation
,
Indulgences
,
Porgatory
,
Worship
of
Images
&c.
Yet
smothering
scrupels
,
partly
fearing
the
severity
of
the
Country
,
against
opposers
of
theire
Tenets
,
partly
amused
with
a
supposition
that
the
Church
and
Pope
of
Rome
were
infallible
in
theire
decrees
touching
Faith
,
and
soe
mought
stand
with
security
to
theire
Declaration
.
Sall
the
reading
of
Scriptures
well
vnderstood
,
and
of
Fathers
,
Councells
,
and
Church-Histories
,
could
not
give
occasion
or
ground
to
you
or
any
man
to
doubt
of
Articles
of
Faith
professed
in
the
Catholick
Church
,
but
true
it
is
,
that
Scriptures
understood
and
explained
amiss
by
men
presuming
much
of
their
owne
witt
and
learning
(
likely
you
are
one
of
those
)
leadeth
to
Heresie
and
Errors
.
S.
Augustin
teacheth
soe
.
Neque
enim
(
saith
hee
)
natae
S.
Aug.
Tom.
9.
expos.
Evang.
Ioan.
Tract
.
18.
sunt
Hereses
,
nisi
dum
Scripturae
bonae
non
intelliguntur
bene
,
&
quod
in
eis
non
●benè
intelligitur
,
etiam
temere
&
audacter
asseritur
.
That
is
:
Nor
doe
Heresies
spring
up
,
but
when
good
Scriptures
are
not
well
understood
,
and
that
which
in
them
is
not
well
understood
is
rashly
and
boldly
asserted
.
Sall
I
feare
much
this
presumption
carryed
you
out
of
the
Church
.
But
one
thing
I
must
tell
you
,
when
you
began
to
doubt
of
Transubstantiation
and
other
Articles
of
Faith
,
you
began
to
want
Faith
:
Quia
dubius
in
fide
infidelis
est
,
That
you
began
to
stagger
in
Faith
is
manifest
,
because
you
began
to
doubt
of
the
Verity
of
Articles
proposed
by
the
Church
,
to
be
of
Faith
,
as
are
those
of
Transubstantiation
,
Purgatory
,
and
the
like
:
Nam
certum
est
,
qui
supponit
Authoritatem
Ecclesiae
veritatem
vel
dogma
docentis
ac
profitentis
,
non
esse
certam
&
infallibilem
,
in
fidelis
est
,
Hereticus
est
.
That
is
:
It
is
cleare
and
certaine
,
who
supposeth
the
Authority
of
the
Church
,
teaching
,
or
professing
Transubstantiation
.
or
any
other
Article
,
not
to
be
certaine
and
infallible
is
an
Heretick
and
an
infidell
:
Your
owne
words
above
cited
conuince
you
of
being
in
such
feare
and
doubt
,
whereas
,
(
had
you
supposed
the
Churches
Authority
infallible
and
certaine
,
(
as
indeed
it
is
)
you
would
not
have
any
way
doubted
of
the
mentioned
Articles
to
appertain
to
Faith
;
this
is
evident
:
Quia
certitudinem
habens
alicujus
propositionis
non
potest
habere
ejusdem
dubitationem
.
Saint
Bernard
pondering
the
difinition
Saint
Paul
gives
of
Faith
:
Fides
est
Epis.
ad
Hebr.
cap.
11.
sperandarum
substantia
rerum
argumentum
non
aparentium
.
Says
:
Audis
substantiam
,
non
licet
tibi
in
fide
putare
vel
disputare
pro
libito
,
non
hac
illacque
vagari
per
incerta
opinionum
;
per
devia
errorum
;
substantia
nomine
altquid
tibi
certum
sixumquae
prefigitur
,
certis
claudens
finibus
,
certis
limitibus
arctans
.
That
is
:
When
you
heare
the
word
Substance
,
it
is
not
lawfull
for
you
to
doubt
or
dispute
in
points
of
Faith
according
to
your
owne
head
and
fancy
with
incertainty
of
Errors
and
Opinions
:
by
the
word
Substance
something
is
apointed
to
be
beleeved
,
that
is
certaine
and
fixed
.
The
Saint
said
excellently
well
,
because
it
is
the
genious
of
Hereticks
to
chuse
what
they
will
beleeve
according
to
theire
owne
Iudgment
,
and
not
as
the
Church
doth
appoint
.
Saint
Thomas
saith
in
Substance
the
same
in
these
Words
:
Hereticus
intendit
S.
Th●
.
quest.
11.
art.
1.
quidem
Christo
assentire
(
in
quo
dissert
ab
Ethnico
&
Iudaeo
)
sed
deficit
in
●ligendo
ea
,
quibus
Christo
assentiat
,
quia
non
eligit
ea
,
quae
vere
a
Christo
sunt
tradita
,
sed
ea
quae
sibi
propria
mens
suggerit
.
That
is
.
An
Heretick
intends
to
assent
to
Christ
his
Authority
(
in
which
hee
differs
from
an
Ethnick
and
Iew
)
but
hee
is
deficient
in
ellecting
those
things
,
by
which
hee
should
assent
to
Christ
,
because
hee
doth
not
chuse
those
things
,
which
are
delivered
by
Christ
,
but
those
,
which
his
owne
minde
doth
suggest
.
Sall
this
is
what
you
have
done
,
which
is
a
great
Error
:
where
,
had
you
stood
to
that
Supposition
(
a
very
true
one
)
that
the
Church
and
Pope
are
infallible
in
theire
decree's
touching
Faith
,
all
had
gon
well
with
you
,
relying
on
such
a
Supposition
you
had
not
doubted
,
nor
feared
,
nor
wavered
,
nor
erred
,
because
the
Church
is
the
Pillar
of
Verity
,
and
(
because
you
did
not
stick
to
this
Pillar
(
the
Churches
Authority
)
you
have
doubted
in
matters
of
Faith
,
and
soe
I
will
and
must
leave
you
,
after
teaching
Divinity
soe
many
years
in
Spain
.
Hominem
dubium
,
&
fluctuantem
Circa
Articulos
fidei
.
Sall
doe
not
tell
those
that
read
your
Recantation
,
that
Transubstantiation
,
Purgatory
,
Indulgences
,
and
the
like
Theorems
,
are
intruded
upon
men
for
Articles
of
Faith
by
the
Authority
and
use
of
the
Catholick
Church
,
(
by
introduceing
them
for
such
as
you
speake
)
as
if
they
had
not
been
Articles
of
Faith
before
they
had
been
declared
,
and
defined
to
be
such
,
which
is
a
great
Error
,
they
having
been
such
(
I
mean
Articles
of
Faith
before
such
Declaration
,
Quia
propositiones
fidei
sunt
aeternae
veritatis
,
)
what
is
this
day
of
Faith
,
was
ever
soe
,
and
in
like
manner
whatsoever
is
now
an
Heresie
was
allways
soe
in
its
owne
Nature
:
soe
as
the
Authority
of
the
Church
doth
not
make
any
Proposition
a
Theorem
of
Faith
,
that
was
not
soe
before
,
nor
likwise
make
any
Proposition
Hereticall
that
was
not
soe
before
,
but
only
defines
that
Proposition
to
be
of
Faith
,
that
is
and
was
ever
soe
,
and
condemns
that
for
an
Heresie
that
is
and
was
soe
.
Nor
are
Articles
of
Faith
(
as
Sall
affirms
)
repugnant
to
human
reason
,
but
transcending
human
reason
;
as
Saint
Thomas
teacheth
:
Fidem
non
esse
contra
sensum
sed
esse
de
eo
,
ad
quod
sensus
non
attingit
:
much
less
is
Faith
repugnant
to
reason
,
a
nobler
faculty
,
then
that
of
sence
;
yet
for
all
this
,
wee
may
not
say
that
reason
can
comprehend
an
Article
of
Faith
.
Will
you
beleeve
nothing
Sall
,
but
what
you
can
comprehend
,
and
as
it
were
demonstrat
by
human
reason
and
discourse
?
This
is
not
Faith
,
but
Science
.
The
silliest
Catholick
old
woeman
in
your
Country
will
tell
you
,
that
in
beleeving
you
must
take
Faith
and
leave
reason
;
And
Saint
Aug●stin
saith
the
same
as
thus
.
S.
Aug.
lib.
de
utilitat●
credend●
Quod
inteligimus
,
debemus
rationi
,
quod
credimus
Authoritati
.
Had
you
ankored
your selfe
Sall
upon
the
Authority
of
the
Church
(
as
most
eminent
Schoolmen
of
our
side
doe
,
)
you
had
not
fallne
into
Heresie
,
but
you
presumed
to
much
on
your
owne
witt
,
and
wanted
humility
and
necessary
vertue
:
Saint
Augnstin
reprehends
such
kinde
of
men
,
as
would
circumscribe
matters
of
Faith
within
the
sphere
of
reason
and
discourse
,
in
these
words
.
Eccè
qualibus
Argumentis
omnipotentiae
Dei
humana
contradicit
infirmitas
,
quam
possidet
vanitas
.
That
is
:
Behold
with
what
kinde
of
Arguments
doth
human
weakness
,
mastered
by
vanity
,
contradict
the
omnipotent
power
of
God
.
The
Paulin
difinition
of
Faith
(
the
most
perfect
of
all
diffinitions
)
doth
clearly
demonstrate
that
the
force
of
reason
cannot
comprehend
Articles
of
Faith
:
Illa
particula
Argumentum
non
aparentium
clarè
significat
objectum
fidei
esse
rem
non
visam
,
cui
firmiter
adhaeret
intellectus
non
ex
rei
evidentia
,
sed
ex
auctoritate
divina
,
&
per
illam
particulam
non
apparentium
distinguitur
fides
a
Scientia
&
intellestu
,
per
quem
aliquid
fit
apparens
.
That
is
.
The
Argument
of
things
not
appearing
doth
clearly
signify
the
object
of
Faith
to
be
a
thing
not
seen
;
to
which
the
understanding
doth
adhere
not
for
the
Evidence
of
the
thing
,
but
for
the
devine
Authority
revealing
it
;
and
by
that
particle
of
things
not
appearing
Faith
is
distinguished
from
Science
and
understanding
of
objects
,
by
which
a
thing
is
made
apearing
.
This
is
the
Opinion
of
Nicholas
de
Lira
,
and
others
.
It
is
alsoe
the
Opinion
of
Devines
commonly
,
Visum
non
esse
objectum
fidei
.
S.
Tho.
1.
2.
qs
67.
S.
Tho.
2.
2.
q.
1.
a.
4
And
Saint
Thomas
saith
elswher
:
Quod
nihil
est
objectum
fidei
nisi
sub
ratione
non
apparentis
,
XVIII
.
CHAPTER
.
The
Doctrin
of
Transubstantiation
defended
against
Sall
a
new
Protestant
.
THere
is
noe
Protestant
soe
maddly
obstinate
,
as
to
give
God
the
lye
to
his
face
and
in
plaine
tearms
to
say
,
though
hee
did
know
God
did
reveale
the
Doctrin
of
Transubstantiation
as
the
Church
of
Rome
doth
propose
and
maintaine
it
,
I
would
not
beleeve
it
:
noe
;
all
Protestants
acknowledg
(
and
generally
all
Hereticks
)
God
to
bee
truth
it selfe
,
and
not
able
to
deceive
,
or
bee
deceived
.
The
obstinacy
therfore
of
Protestants
against
Gods
verityes
is
not
as
they
are
uttered
immediatly
by
himselfe
,
but
as
they
are
proposed
by
his
Church
,
as
in
the
point
of
Transubstantiation
Sall
become
lately
a
Protestant
doth
not
beleeve
the
Catholick
Church
proposing
that
Doctrin
as
revealed
by
God
,
but
says
it
is
not
warranted
by
devine
writt
,
(
the
same
hee
says
of
Indulgences
,
Purgatory
,
worship
of
Images
&c.
)
but
introduced
and
made
an
Article
of
faith
by
the
use
and
Authority
of
the
Roman
Church
.
Against
cleare
evidence
there
can
be
noe
obstinacy
,
the
object
of
it
must
be
involved
in
some
obscurity
,
otherwise
the
will
(
which
is
the
source
of
obstinacy
)
would
not
bee
able
to
master
the
understanding
.
There
is
nothing
more
cleare
and
evident
to
the
understanding
then
this
proposition
.
If
God
said
or
revealed
any
thing
it
s
very
true
.
The
obstinacy
therfore
of
Hereticks
doth
not
contest
with
this
cleare
and
confessed
truth
.
It
only
doubts
,
or
denyes
,
that
God
said
or
revealed
any
such
thing
as
the
Church
pretends
.
By
this
it
appears
,
in
what
Sall
and
I
doe
differ
about
Transubstantiation
;
for
hee
doth
not
beleeve
the
Church
proposing
and
defyning
the
Doctrin
therof
,
as
revealed
by
God
.
The
Heretick
beleeves
,
what
the
Church
proposeth
,
as
revealed
,
only
conditionally
;
if
God
reveal'd
it
,
reserving
to
his
owne
privat
Iudgment
,
or
to
that
of
his
privat
Patriarks
Luther
,
Zwinglius
,
Calvin
,
&c.
this
determination
;
but
the
Catholick
Absolutly
,
and
doubts
not
,
but
God
revealed
,
what
the
Church
proposeth
as
revealed
,
submitting
his
Iudgment
(
in
matters
of
Faith
)
to
what
soever
the
Church
doth
define
,
or
declare
.
This
is
the
case
of
Hereticks
.
They
protest
,
if
they
had
thought
or
beleeved
,
that
the
Doctrin
of
the
Roman
Church
in
controverted
points
,
were
revealed
by
God
,
they
would
hartily
imbrace
it
;
but
they
doe
not
consider
this
very
if
,
or
doubt
is
Heresie
:
for
they
have
noe
reason
to
doubt
,
but
that
the
Roman
Catholick
Church
hath
Commission
and
power
of
defining
and
declaring
what
is
revealed
by
God
,
seeing
it
hath
the
evident
signes
of
a
true
Church
,
as
Miracles
,
Sanctity
of
Doctrin
and
Life
,
continuall
Succession
(
from
the
Apostles
to
the
present
age
)
both
of
Pastors
and
Doctrin
.
These
signes
may
be
easily
perceived
and
knowne
by
all
people
,
as
Clownes
,
Souldiers
,
and
other
illiterate
persons
:
let
them
examin
the
Histories
of
theire
owne
Countryes
,
and
the
Religion
of
theire
Ancesters
,
which
soever
amongst
all
the
Christians
Churches
,
had
,
and
hath
the
aforesaid
signes
;
that
Church
must
be
heard
,
obeyed
,
and
beleeved
,
as
having
Gods
Authority
and
Commission
,
to
deside
all
doubts
,
and
Controversies
of
Faith
;
who
soever
beleeves
not
her
diffinitions
,
and
obeys
not
her
decrees
and
Canons
in
points
of
Faith
is
an
obstinat
Heretick
;
and
such
is
Sall
having
deserted
and
condemned
this
Church
.
But
Sall
tells
us
the
Doctrin
of
Transubstantiation
is
a
novelty
,
not
found
in
Scripture
,
but
brought
into
the
Church
by
the
Councell
of
Lateran
anno
1215.
This
is
a
great
mistake
in
Sall
:
The
very
condemning
of
Berengarius
as
an
Heretick
for
impugning
Transubstantiation
anno
1050
,
(
which
was
before
the
Councell
of
Lateran
165.
years
)
proves
it
was
noe
novelty
,
but
an
Article
of
Faith
before
that
Councell
There
were
present
at
this
Counsell
the
Emperors
Roman
and
Greek
:
and
of
the
Kings
of
France
,
Spaine
,
England
,
Hierusalem
.
and
Cyperus
.
their
Ambassadors
.
euen
from
the
Apostles
tymes
.
For
otherwise
I
pray
you
how
were
it
possible
that
the
Patriarks
of
Hierusalem
and
Constantinople
;
70.
Metropolitans
;
400.
Bishops
;
and
800.
Conventuall
Pryours
,
who
were
all
present
at
that
great
Counsell
,
should
all
agree
in
declaring
Transubstantiation
to
have
been
revealed
by
God
to
the
primitive
Church
,
how
can
this
agree
with
what
Sall
affirms
,
that
this
Doctrin
was
first
invented
in
the
tyme
of
that
Councell
.
The
Canon
,
or
Diffinition
of
that
great
Councell
was
:
In
haec
Verba
.
Verum
Christi
Corpus
,
&
sanguis
in
hoc
Sacramento
Altaris
sub
speciebus
Panis
&
Vini
ver
aceter
continentur
Transubstantiatis
Pane
in
Corpus
&
Vino
in
Sanguinem
potestate
divina
For
the
better
declaring
of
this
truth
,
Sall
you
know
the
Church
doth
not
make
new
Articles
of
Faith
,
when
it
defines
any
controverted
Doctrin
;
It
only
declares
that
such
Doctrin
was
delivered
to
the
primative
Church
,
and
soe
downe
along
to
us
,
and
groundeth
its
difinition
upon
Scripture
or
authentick
Tradition
.
As
the
Protestants
object
against
Transubstantiation
,
that
it
is
a
nouelty
;
Soe
did
the
Arrians
against
Consubstantiality
that
it
was
a
novelty
brought
in
by
the
Councell
of
Nice
,
wheras
said
Councell
did
only
define
Consubstantiality
to
have
been
from
the
Apostles
tyme
,
an
Article
of
Faith
,
and
decreed
the
same
should
be
declared
and
signify'd
by
the
word
Omousion
,
in
like
manner
the
Councell
of
Lateran
did
define
for
a
mistery
of
faith
Transubstantiation
,
which
was
soe
before
theire
Difinition
,
and
then
they
agreed
upon
the
word
Transubstantiation
,
but
the
thing
by
that
word
signifyed
was
before
beleeved
as
an
Article
of
Faith
by
the
whole
Church
,
though
expressed
in
other
tearms
,
as
those
of
Mutation
,
Transmutation
,
Transelementation
,
Conversion
of
the
Bread
and
Wine
into
the
Body
and
Bloud
of
Christ
.
In
the
mean
tyme
I
can
not
understand
how
Sall
a
new
Sacramentarian
should
dispute
with
us
about
the
Doctrin
of
Transubstantiation
,
seing
hee
slattly
denyes
the
Body
and
Bloud
of
Christ
to
be
realy
,
and
substantially
present
in
the
Sacrament
.
What
is
more
impertinent
then
to
dispute
of
the
manner
of
a
thing
,
or
being
,
that
you
hould
has
noe
being
?
The
Lutherans
,
who
beleeve
the
Body
and
Bloud
of
Christ
to
be
realy
and
substantially
in
the
Sacrament
,
(
though
erroniously
they
likwise
hould
Bread
to
be
there
)
have
some
reason
to
dispute
with
us
about
the
manner
of
Christes
being
there
,
by
Transubstantiation
or
otherwise
.
The
first
Hereticks
that
impugned
Transubstantiation
,
were
the
Capharnites
,
who
said
:
Quomodo
potest
hic
nobis
carnem
Ioanes
Cap.
6.
suam
dare
ad
manducandum
.
And
againe
.
Durus
est
hic
sermo
.
When
our
Saviour
said
,
I
am
the
living
Bread
,
that
came
downe
from
heaven
.
If
any
man
eat
of
this
Bread
,
hee
shall
live
for
ever
:
and
the
Bread
which
I
will
give
,
is
my
flesh
for
the
life
of
the
World
.
The
Iewes
therfore
strove
among
themselves
,
saying
.
How
can
this
man
give
us
his
Flesh
to
eat
?
This
saying
is
hard
,
and
who
can
heare
it
?
Sall
you
see
by
this
is
becom
a
Capharnite
,
and
in
this
point
soe
are
all
that
imbrace
the
XXXIX
.
Articles
of
the
Church
of
England
.
About
the
yeare
780.
certaine
Greek
Hereticks
called
Iconomachi
,
held
this
Sacrament
to
be
only
an
Image
of
Christ
,
and
that
his
Body
was
not
realy
in
the
Sacrament
.
In
the
yeare
800.
one
Ioannes
Scotus
of
the
Latin
Church
,
fell
into
the
same
Heresie
,
and
after
him
two
ages
and
more
,
in
the
year
1050
,
Berengarius
denyed
Transubstantiation
,
and
the
Real-Presence
.
Before
these
men
,
none
did
impugne
this
high
mistery
of
Faith
,
but
all
the
Church
did
quietly
and
unanimously
beleeve
the
Real-Presence
of
the
Body
and
Bloud
of
Christ
in
the
Sacrament
:
and
the
aforesaid
Iconomachi
and
all
other
in
this
point
,
were
confuted
by
the
Fathers
,
and
condemned
by
the
Church
in
severall
generall
Councells
.
The
latter
Hereticks
as
Zwinglians
Calvinists
,
and
and
the
like
Sacramentarians
,
have
alsoe
been
condemned
by
the
Church
.
In
this
high
point
of
Doctrin
wee
are
to
beleeve
and
maintain
what
the
Canons
,
and
Counsells
of
the
holy
Church
have
defined
,
as
that
of
Lateran
aboue
cited
,
and
others
,
and
of
the
Councell
of
Trent
expressly
and
distinctly
Concil.
Triden
.
Sess.
13.
Cap.
1.
2.
3.
6.
difining
this
mistery
in
the
13.
Session
in
the
sixth
Chapter
it
defines
more
especially
the
Doctrin
of
Transubstantiation
which
is
the
Conversion
of
the
whole
substance
of
Bread
,
into
the
substance
of
the
Body
of
Christ
,
our
Lord
,
and
of
the
whole
Substance
of
Wine
,
into
the
Substance
of
his
Bloud
:
Quae
Conversio
(
soe
ends
the
Chapter
)
convenienter
&
propriè
a
Sancta
Catholica
Ecclesia
Transubstantiatio
est
appellata
.
The
first
Canon
is
in
haec
verba
.
▪
Si
Cone
.
Triden
.
Sess.
13.
Canon
.
1.
2.
6.
quis
negaverit
in
Sanctissimae
Eucharistiae
Sacramento
contineri
vere
,
realiter
,
&
substantialiter
Corpus
&
Sanguinem
una
cum
anima
&
divinitate
Domini
nostri
Iesu
Christi
,
ac
proinde
totum
Christum
;
sed
dixerit
tantummodo
esse
in
eo
,
ut
in
signo
,
Vel
figura
,
aut
virtute
Anathema
sit
.
This
Canon
is
point-blanck
against
Calvinians
and
Sacramentarians
.
The
second
Canon
is
against
Wicklefians
and
Lutherans
;
the
sixth
doth
define
the
Worship
of
Adoration
due
to
our
Saviour
in
the
holy
Sacrament
of
the
Eucharist
.
Wee
cannot
follow
better
guides
and
masters
herein
then
the
ancient
Fathers
,
men
inspired
by
God
in
theire
writings
,
who
all
of
them
concerning
the
Sacrament
of
the
Aulter
have
beleeu'd
as
wee
doe
,
and
asserted
the
true
and
Catholick
Doctrin
touching
the
same
in
theire
writings
:
if
Sall
hath
any
esteem
for
those
holy
men
,
let
him
take
paines
to
read
theire
writings
,
and
hee
shall
finde
I
promise
him
,
that
they
all
held
this
Article
to
bee
of
Faith
,
to
witt
,
that
Christ
is
realy
and
substantialy
present
in
this
Sacrament
by
Transubstantiation
,
or
Conversion
of
the
whole
Substance
of
Bread
and
Wine
into
his
Body
and
Bloud
.
I
will
not
goe
,
lower
then
the
fifth
age
,
(
because
Ptotestants
regard
not
the
Authority
of
Fathers
later
then
that
age
,
)
in
which
liued
Chrisostom
,
Hierom
,
Cyryllus
of
Alexandria
,
Augustin
,
Proclus
Constantinopolitanus
,
Theolet
,
Gelasius
,
Leo
,
Hillarius
,
Eusebius
Emissenus
,
&c.
In
the
fourth
Century
(
wherin
the
first
Councell
of
Nice
was
celebrated
)
Athanasius
,
Hillarius
Cyrillus
of
Hierusalem
,
Ambrose
,
Basill
Optatus
,
Gregorius
Nyzenus
,
Gregorius
Nazianzenus
,
Epiphanius
.
In
the
third
age
lived
Origen
Tertulian
,
Cyprian
.
In
the
second
Iustinus
Martyr
,
Pius
Pope
,
Irinaeus
.
In
the
first
,
the
tyme
of
the
Apostles
,
Ignatius
,
Dionisius
Ariopagita
,
Pollicarpe
,
and
others
.
Out
of
all
these
Fathers
and
many
more
can
be
produced
an
infinity
of
passages
,
clearly
declaring
that
they
beleeved
the
Real-Presence
,
and
maintained
Transubstantiation
or
the
thing
therby
signifyed
,
and
beleeved
,
and
that
it
was
delivered
from
age
to
age
,
from
the
Apostles
tyme
,
and
that
this
was
the
Faith
of
the
whole
Church
.
I
will
content
my selfe
which
I
hope
will
content
my
Reader
,
)
in
aleaging
the
Authorityes
of
some
of
them
.
Tertulian
,
who
lived
in
the
third
age
,
says
.
Caro
abluitur
,
ut
anima
emaculetur
;
Tertul
lib.
do
Resurrectione
carnis
.
caro
ungitur
,
ut
anima
consecretur
:
Caro
Corpore
&
Sanguine
Christi
vescitur
,
ut
anima
de
Deo
saginetur
.
That
is
:
The
Flesh
of
man
is
washed
with
true
substantiall
Water
,
that
the
Soule
may
be
cleansed
;
the
Flesh
is
anoynted
with
true
Oyle
,
that
the
Soule
may
be
consecrated
;
The
Flesh
feedeth
of
the
true
and
substantiall
Body
and
Bloud
of
Christ
,
that
the
Soule
may
be
nurrished
of
God
.
It
is
an
evident
,
and
undeniable
inference
,
that
as
by
Water
,
is
understood
in
this
passage
of
Tertulian
true
Water
,
and
by
Oyle
true
and
substantiall
Oyle
,
soe
alsoe
by
the
Body
and
Bloud
of
Christ
,
are
understood
the
true
,
real
,
and
substantiall
Body
and
Bloud
of
Christ
:
For
there
can
be
noe
reason
imagined
,
why
true
Water
and
Oyle
should
be
understood
in
this
passage
,
and
not
the
true
and
substantiall
Body
and
Bloud
of
Christ
.
The
Fathers
treating
of
the
Body
of
Christ
in
this
Sacrament
doe
use
these
words
:
Fieri
,
confici
,
creari
.
Saint
Cyprian
saith
:
Qui
usque
hodte
hoc
veracissimum
&
sanctissimum
Corpus
suum
creat
.
That
is
:
Christ
to
this
day
doth
creat
(
in
the
Sacrament
of
the
Alter
)
his
owne
most
true
and
holy
Body
.
Saint
S.
Amb.
lib.
4.
de
Sacra
.
Cap.
4.
Ambrose
saith
.
Panis
iste
,
Panis
ante
verbae
Sacramentorum
;
ubi
accesserit
consecratio
,
de
pane
fit
Corpus
Christi
.
That
is
:
That
Bread
,
is
Bread
before
the
Words
of
Consecration
,
when
the
Consecration
comes
,
of
Bread
is
made
the
Body
of
Christ
.
Then
when
the
Saint
had
declar'd
this
to
have
happened
by
the
force
of
the
Words
of
Christ
,
because
the
speech
of
Christ
is
soe
effectuall
,
that
it
can
create
things
out
of
nothing
,
hee
added
:
Sed
post
Consecrationem
dico
tibi
quod
jam
ost
Corpus
Christi
:
ipse
dixit
,
&
factum
ost
,
ipse
mandavit
,
&
creatum
est
.
But
after
the
Consecration
(
saith
the
Saint
)
I
tell
thee
,
that
now
it
is
the
Body
of
Christ
:
hee
said
,
and
it
was
made
;
hee
commaunded
,
and
it
was
created
;
That
is
to
say
,
the
Body
of
Christ
was
created
,
which
hee
says
absolutly
in
that
place
to
have
bine
made
and
created
.
In
like
manner
Bessarion
saith
:
Tota
Bessar
.
lib.
de
Virbis
consecr.
Trinitas
hoc
Corpus
Altaris
Creat
.
That
is
The
whole
Trinity
doth
create
the
Body
in
the
Altar
.
And
many
more
of
the
Fathers
have
us'd
the
like
manner
of
speaking
,
which
propositions
can
not
be
verifyed
unless
the
Body
of
Christ
is
present
in
the
Sacrament
of
the
Alter
,
by
a
true
and
substantiall
change
,
or
Conversion
of
Bread
into
the
Body
of
Christ
,
by
which
action
or
reproduction
the
Fathers
affirme
Corpus
Christi
fieri
,
confici
&
creari
:
which
can
not
be
understood
,
de
creatione
stricte
sumpta
,
because
that
any
thing
may
be
said
created
strictly
,
if
must
be
created
of
nothing
,
soe
as
it
must
absolutly
beginne
then
to
have
its
being
,
and
that
it
had
noe
existence
or
being
before
,
Sic
connotat
vox
creari
:
Now
the
Body
of
Christ
in
the
Sacrament
,
had
existence
and
being
in
heaven
before
the
Consecration
,
and
hath
after
it
;
Neque
fit
ex
nihilo
in
Sacramento
sed
ex
pane
.
There
are
of
the
Fathers
many
and
cleare
Testimonyes
proving
the
Real-Presence
of
the
Body
and
Bloud
of
Christ
in
the
Sacrament
,
which
Cardinall
Bellarmin
Bellartoto
lih
.
2.
de
hoc
Sacra
.
S.
Amb.
lib.
6.
de
Sacra
.
Cap.
1.
sets
downe
largly
,
and
brings
to
that
purpose
the
Testimony
of
all
ages
.
Saint
Ambrose
speaketh
thus
.
Sicut
verus
est
Dei
Filius
Dominus
noster
Iesus
Christus
,
non
quemadmodum
homines
,
per
Gratiam
,
sed
quasi
Filius
ex
Substantia
Patris
:
ita
vera
caro
est
,
sicut
ipse
dixit
,
quam
accipimus
;
&
verus
ejus
Sanguis
est
,
quem
potamus
.
That
is
:
As
our
Lord
Iesus
Christ
is
the
true
Sonns
of
God
,
not
as
men
by
Grace
,
but
as
a
Sonne
of
the
Substance
of
his
Father
:
even
soe
it
is
his
true
Flesh
,
as
himselfe
said
,
which
wee
receive
,
and
his
true
Bloud
wee
drink
.
Saint
Damasen
likewise
saith
thus
,
Non
est
Figura
Panis
&
Vinum
Corporis
Saint
Dama
.
lib.
4.
de
Fide
cap.
14.
&
Sangunis
Christi
(
absit
enim
hoc
)
sed
est
ipsum
Corpus
Domini
deificatum
;
ipso
Domino
dicente
boc
est
meum
,
(
non
figura
Corporis
)
sed
Corpus
,
&
(
non
figura
Sanguinis
.
)
sed
Sanguis
.
That
is
.
That
as
the
Bread
and
Wine
is
not
the
figure
of
the
Body
and
Bloud
of
Christ
,
(
God
forbid
,
)
but
it
is
(
after
Consecration
)
the
very
Body
of
our
Lord
deifyed
?
Our
Lord
himself
saying
this
is
my
Body
,
(
not
the
figure
of
my
Body
)
this
is
my
Bloud
,
(
not
the
figure
of
my
Bloud
.
What
can
bee
clearlyer
said
against
Calvins
Hersie
then
this
?
The
Fathers
prove
evidently
the
Bread
to
bee
substantially
converted
into
the
Body
of
Christ
,
and
in
this
they
praise
the
infinit
power
of
God
.
Likewise
tha●
after
the
words
of
Consecration
,
the
bread
is
noe
more
there
,
but
the
true
flesh
of
Christ
,
and
that
in
this
mistery
wee
are
to
beleeve
the
words
of
Christ
rather
then
our
owne
senses
.
To
this
purpose
Saint
Ambrose
(
whose
faith
was
the
generall
faith
of
Christendome
in
his
days
.
)
Quantis
utimur
exemplis
,
ut
S.
Amb.
de
T
is
qui
Misteriis
initiantur
.
probemus
hoc
non
esse
quod
natura
formavit
.
That
is
:
By
how
many
examples
doe
wee
use
to
prove
that
which
is
in
the
Sacrament
,
is
not
that
,
which
nature
framed
,
(
to
wit
Bread
and
wine
)
but
that
which
the
blessing
did
consecrat
.
The
Saint
heere
insinuates
that
the
force
of
blessing
is
greater
then
the
force
of
nature
,
seeing
by
blessing
,
nature
it selfe
is
changed
,
as
bread
into
the
Body
of
Christ
.
Hee
saith
elsewhere
.
Sitantum
valebat
sermo
Eliae
,
ut
ignem
de
caelo
deponeret
,
non
valebit
sermo
Christi
,
ut
species
mutet
elementorum
?
That
is
:
If
the
word
of
Elias
brought
fyre
from
heaven
,
shall
not
the
word
of
Christ
be
able
to
change
the
species
of
the
elements
?
And
this
the
Saint
proves
by
the
force
of
reason
in
these
words
.
De
totius
mundi
operibus
legisti
,
quia
ipse
dixit
,
&
facta
sunt
:
ipse
mandavit
&
creata
sunt
.
Sermo
ergo
Christi
,
qui
potuit
ex
nihilo
facere
quod
non
erat
;
non
potest
ea
quae
sunt
mutare
in
id
quod
non
erant
?
That
is
:
You
have
read
(
saith
the
Saint
)
of
the
works
of
the
world
,
because
hee
said
,
they
were
made
;
hee
commanded
,
and
they
were
created
.
Then
hee
makes
this
Argument
.
Shall
not
then
the
speech
of
Christ
which
was
able
of
nothing
to
create
that
which
was
not
,
be
able
to
change
the
things
that
are
,
into
other
things
that
they
were
not
before
?
For
it
is
more
to
give
new
Nature
to
things
,
then
to
change
Natures
.
The
Saint
concludes
thus
.
Liquet
igitur
,
quod
praeter
Naturae
ordinem
virgo
generavit
:
&
hoc
quod
facimus
,
Corpus
ex
Virgine
est
.
That
is
to
say
.
As
the
Virgin
did
conceive
beyond
the
Order
of
Nature
even
soe
that
which
wee
consecrat
is
the
Body
which
came
from
the
Virgin
.
Viewing
all
the
great
Miracles
that
happen
in
this
Sacrament
;
Bread
and
Wine
chang'd
into
the
Body
and
Bloud
of
Christ
;
the
species
and
accidents
of
Bread
and
Wine
remaining
without
inherence
in
a
subject
,
which
inherence
is
naturall
and
propper
to
accidents
,
and
the
Body
and
Bloud
of
Christ
hauing
in
the
Sacrament
a
spirituall
presence
;
seing
all
these
wonders
and
magnalia
,
may
say
with
great
Saint
Iohn
Chrisostome
.
O
Miraculum
!
ô
Dei
benignitatem
qui
cum
Patre
sursum
sedet
,
in
illo
temporis
Articulo
omnium
manibus
pertractatur
.
That
is
:
O
Miracle
!
ô
goodness
of
God
,
that
hee
,
who
sitteth
aboue
with
the
Father
,
is
heer
beneath
handled
by
men
!
If
Sall
inquire
,
how
a
Body
can
have
a
spirituall
Presence
;
I
answer
him
with
demaunding
how
a
spirit
can
have
a
corporall
Presence
?
How
can
an
Angell
have
appearence
and
presence
of
a
young
man
?
wherof
there
are
many
examples
in
Scripture
.
Did
not
Angells
seeme
to
the
eyes
of
Abraham
,
Tobias
,
and
others
to
bee
young
men
,
and
yet
they
were
not
men
,
but
spiritts
?
And
why
cannot
the
Body
of
Christ
have
a
spirituall
Presence
in
the
Sacrament
if
God
will
have
it
soe
?
Let
Sall
shew
us
the
cause
and
reason
why
it
may
not
be
done
?
It
is
indeed
a
hard
question
to
declare
:
Qua
Actione
Corpus
Christi
ponitur
in
Sacramento
.
Some
hold
it
is
done
Actione
Adductiva
,
that
is
to
say
,
that
Christ
(
retaining
the
ubi
his
Body
hath
in
heaven
)
gives
by
this
kinde
of
Action
a
new
ubi
to
his
Body
and
Bloud
under
the
species
and
Accidents
of
Bread
and
Wine
;
but
this
opinion
hath
great
difficultyes
and
is
hard
to
bee
defended
:
wherefore
the
clearer
and
more
plausible
Sentence
is
;
Quod
Corpus
Christi
ponatur
sub
speciebus
Panis
,
&
Sanguis
sub
speciebus
Vini
.
By
a
true
and
real
Reproduction
,
Hoc
est
per
Actionem
productivam
,
sic
sentire
videtur
S.
Thomas
dicens
:
quia
in
hoc
Sacramento
tota
S.
Tom.
3.
part
.
q.
75.
Art
.
8.
Substantia
Panis
convertitur
in
totam
Substantiam
Corporis
Christi
propter
,
hoc
haec
Conversio
Transubstantiatio
vocatur
.
Id
est
perit
seu
destruitur
Substantia
Panis
,
quando
reproducitur
Substantia
Corporis
Christi
sub
speciebus
Panis
.
That
is
to
say
.
The
Substance
of
Bread
doth
perish
or
is
distroy'd
,
when
the
Substance
of
the
Body
of
Christ
is
reproduced
under
the
accidents
of
Bread
.
I
have
said
aboue
,
that
the
ancient
Fathers
and
Saints
asserted
Corpus
Christi
in
Sacrament●
Altaris
fieri
,
confici
,
creari
:
which
Propositions
cannot
be
verifyed
but
by
a
real
Action
,
which
is
this
Actio
productiva
,
Reproduction
or
Replication
of
the
Body
of
Christ
in
the
Sacrament
,
that
the
same
esse
or
being
,
that
Christ
hath
in
heaven
is
reproduced
under
the
accidents
of
Bread
and
Wine
in
this
Sacrament
.
Will
any
man
say
that
this
is
not
possible
to
God
?
If
God
can
restore
that
which
perrished
,
by
reproduceing
the
very
same
thing
in
Individuo
G.
V.
if
hee
can
raise
to
life
one
that
was
dead
,
as
hee
restored
Lazarus
to
life
,
the
very
same
Lazarus
in
Individuo
the
Brother
of
Martha
;
and
Mary
Magdalen
that
dyed
few
days
before
;
why
cannot
God
as
well
reproduce
a
man
that
is
living
,
and
that
was
not
dead
before
?
It
is
cleare
the
existence
of
the
man
living
doth
not
hinder
,
but
that
God
may
reproduce
or
replicate
the
same
man
againe
,
and
not
once
,
but
ten
tymes
,
and
a
hundred
tymes
,
and
even
make
an
Army
of
one
man
by
soe
oft
reproducing
him
.
Likewise
reproducing
,
or
replicating
the
same
man
in
severall
places
,
that
man
may
doe
different
Actions
,
the
reason
is
:
Quia
licet
secundum
se
sit
idem
numero
homo
,
est
virtute
multiplex
,
&
multis
aequipollet
locorum
spatiis
&
Operationtbus
.
That
is
:
Because
though
that
man
reduplicated
be
one
and
the
same
man
in
number
,
yet
hee
hath
the
vertue
of
many
men
and
can
bee
in
many
,
and
different
places
,
and
doe
many
and
different
Actions
.
By
this
means
the
man
replicated
may
be
hott
in
one
place
,
and
cold
in
another
;
walke
in
one
place
,
and
stand
in
another
;
may
be
sick
in
one
place
,
and
well
in
another
;
and
which
is
more
strange
;
may
live
in
one
place
,
and
dye
in
another
.
Let
Sall
tell
us
why
all
this
may
not
be
done
,
and
what
Contradiction
doth
this
Replication
involue
that
it
may
not
be
done
by
the
power
of
God
?
Will
hee
dare
say
the
power
of
God
,
which
is
infinit
,
can
be
soe
ended
and
exhausted
,
as
it
may
not
extend
it selfe
to
such
a
Reproduction
,
or
Replication
?
Hauing
said
soe
much
by
way
of
discussion
upon
some
parts
of
Salls
Recantation
,
that
impugnes
the
Doctrin
of
Transubstantiation
:
let
mee
now
shew
,
that
the
Greeck
and
Ruthenian
Church
,
and
the
Armenians
doe
agree
with
the
Roman
Catholick
Church
,
in
the
Doctrin
of
Transubstantiation
,
Real-presence
,
and
in
Cultu
latriae
,
or
Worship
of
Adoration
due
to
the
Body
of
Christ
in
the
Sacrament
of
the
Altar
.
XIX
.
CHAPTER
.
The
Ruthenian
and
Greeck
Church
,
and
the
Armenians
hold
the
same
in
the
Article
of
Transubstantiation
,
as
the
Roman
Catholicks
doe
.
FOr
informing
Sall
lately
become
Calvinist
and
a
great
zealot
that
way
,
that
the
Ruthenians
,
and
those
of
the
Greeck
Church
and
Armenians
agree
with
us
in
the
Doctrin
of
Transubstantiation
,
Real-presence
,
&c.
I
here
set
downe
certain
passages
worthy
to
be
notifyed
to
him
and
all
those
of
his
Religion
,
which
I
lately
read
with
great
Attention
and
Satisfaction
.
I
will
instance
a
late
undeniable
proofe
of
this
out
of
a
Conferrence
that
passed
between
L.
H.
Gondrin
Arch-Bishop
of
Sans
a
very
learned
Prelate
,
and
a
venerable
Priest
of
Muscovia
,
a
Chanon
of
th●
Cathedrall
of
Muskow
,
then
in
the
retenue
of
the
Muscovit
Ambassador
in
Paris
,
and
with
the
Secretary
of
said
Ambassador
.
This
conference
was
made
at
Paris
anno
1668.
These
being
invited
by
the
Arch-Bishop
to
dyne
with
him
after
great
civility
done
them
,
his
grace
put
the
Priest
many
questions
,
touching
Transubstantiation
,
and
the
Real-Presence
after
the
words
of
Consecration
,
and
what
Worship
is
due
to
Christ
in
the
Sacrament
,
and
desired
upon
all
this
to
receive
the
Iudgment
and
use
of
the
Ruthenian
Church
:
they
answered
to
all
distinctly
,
as
men
well
versed
in
the
Religion
of
theire
Country
,
and
assured
his
Grace
,
they
agreed
in
all
these
points
,
to
wit
,
Transubstantiation
,
Real-Presence
,
and
Incultu
latriae
,
that
is
Adoration
due
to
Christ
in
this
Sacrament
;
the
Arch-Bishop
much
joy'd
at
these
Answers
,
further
desired
to
know
theire
Iudgment
of
some
Christians
in
France
,
that
denyed
the
Body
and
Bloud
of
Christ
to
be
realy
and
substantially
in
the
Eucharist
,
and
likewise
deny'd
Adoration
to
bee
due
there
unto
;
they
replyed
with
a
pious
anger
and
indignation
,
if
such
men
liu'd
in
our
country
,
wee
should
put
them
to
death
and
burne
them
like
Hereticks
and
Deuills
:
But
there
are
said
they
(
God
be
praysed
)
noe
such
men
in
Muscovia
,
nor
dare
they
live
there
.
Take
another
strong
Confirmation
of
the
same
,
the
answer
Paisius
Legaridius
Chius
,
Metropolitan
of
Gaza
given
to
Ioannes
Lylienthal
,
Ambassador
of
the
King
of
Sueden
,
in
the
Court
of
Muscovia
,
in
the
Month
of
September
anno
1666.
The
Ambassador
set
forth
to
said
Metropolitan
the
tenets
of
the
Lutherans
,
Calvenistes
,
and
Romans
,
about
the
blessed
Eucharist
,
the
question
stated
,
hee
said
:
Est
itaque
questionis
scopus
,
quam
nempe
in
hac
opinionum
varietate
Ecclesia
Ruthenia
seu
Graeca
teneat
Sententiam
?
partesne
Ecclesiae
Romanae
,
an
Lutheranae
,
vel
Calvinianae
tueatur
?
That
is
:
It
is
therfore
the
but
of
the
question
,
what
Sentence
in
this
variety
of
Opinions
holds
the
Ruthenian
Church
?
and
whose
part
doe
they
hold
and
maintaine
,
that
of
the
Roman
Church
,
or
the
Lutheran
,
or
the
Calvinian
?
The
Metropolitan
answered
possitively
,
in
a
long
and
learned
discourse
,
that
the
Ruthenian
and
all
the
Greeck
Church
agreed
with
the
Romans
in
Transubstantiation
,
Real-presence
,
and
worship
of
Adoration
due
to
Christ
in
the
Holy
Eucharist
:
The
Romans
(
said
hee
)
only
differ
from
our
Church
in
the
matter
of
this
Sacrament
,
that
the
Greeck
Church
doth
consecrate
in
Levin-Bread
,
and
the
Latin
in
Azime
,
wherfore
wee
Grecians
call
the
Latins
Azimits
;
but
hee
further
said
,
this
differrence
between
us
is
not
essentiall
,
for
that
Levined
,
and
unlevined
Bread
are
ejusdem
speciei
.
In
like
manner
the
Surian
or
Syrian
Church
agree's
with
the
Roman
in
all
touching
the
Eucharist
,
and
likewise
in
some
other
points
of
Faith
denyed
by
the
Protestants
of
England
:
as
doth
evidently
wittness
the
ensuing
Testimony
of
severall
Bishops
and
Priestes
of
that
Country
and
Church
.
Testimonium
;
seu
Professio
quorundam
Articulorum
apud
Nationem
Surianam
In
Oriente
.
In
Nomine
Patris
,
&
Filii
,
&
Spiritus
Sancti
.
1.
CHristi
Corpus
&
Sanguinem
verè
&
realiter
in
Eucharistiae
continer●
firmiter
credimus
,
non
figuram
tantum
ejus
atque
virtutem
,
ut
Heretici
commenti
sunt
.
2.
Item
Panem
&
Vinum
in
verum
Christi
Corpus
&
Sanguinem
realiter
&
substantialiter
vi
Divinae
Consecrationis
mutari
,
atque
converti
seu
substantiari
,
quod
idem
est
.
3.
Christum
in
Eucharistia
residentem
Latriae
cultu
adorari
debere
,
&
ita
ab
omnibus
Ecclesiae
nostri
fidelibus
adorari
.
4.
In
Sacra
Lyturgia
verè
ac
propriè
dictum
Sacrificium
pro
vivis
&
mortuis
propitiatorium
Deo
offerri
.
5.
Sanctos
recte
a
fidelibus
coli
&
invocari
.
6.
Presbiterum
non
esse
,
qui
ab
Episcopo
Impositionem
manuum
non
acceperit
.
7.
Licere
Ecclesiae
carnium
Escas
certis
diebus
prohibere
,
&
fidelibus
statuta
per
annum
jejunia
indicere
.
8.
Contra
Sentientes
pro
Hereticis
&
prophanis
haberi
&
excomunicari
.
Haec
est
ac
semper
fuit
Ecclesiarum
nostrarum
fides
:
hanc
acceptam
a
majoribus
servamus
,
&
seruabimus
;
nec
ulla
apud
nos
mentio
ullorum
a
memoria
fuit
aliquando
,
qui
aliter
docue
runt
.
Ita
nos
Testamur
die
29.
Februarii
.
Anno
1668.
-
1.
PAtriarcha
Surianae
Nationis
.
-
2.
Andreas
Curatus
Abdella
&
Choulac
Nationis
Surianae
.
-
3.
Curatus
Matove
N.
S.
-
4.
Curatus
Abdella
&
Moyl
Religiosus
&
Sacerdos
N.
S.
-
5.
Sacerdos
Nam
.
N.
S.
-
6.
Sacerdos
Benjamin
N.
S.
-
7.
Curatus
Chaida
N.
S.
-
8.
Sacerdos
Abdella
&
Chay
N.
S.
-
9.
Sacerdos
Abraham
N.
S.
-
10.
Sacerdos
Abraham
&
Egeir
N.
S.
-
11.
Dominus
Abraham
Sacerdos
N.
S.
-
12.
Dominus
Ioannes
Episcopus
N.
S.
-
13.
Dominus
à
Deodatus
Sacerdos
N.
S.
-
14.
Dominus
Theodorus
Sacerdos
N.
S.
-
15.
Dominus
Chacardour
Sacerdos
N.
S.
-
16.
Dominus
Gregorius
Episcopus
N.
S.
-
17.
Dominus
Baptista
Decanus
Ecclesiae
Beatae
Virginis
N.
S.
-
18.
Dominus
Sergius
Sacerdos
N.
S.
There
are
the
like
Testimonies
of
the
Patriarck
and
many
Bishops
and
Priestes
Armenians
dwelling
in
Aleppo
,
signed
the
first
of
March
1668.
In
like
manner
all
the
Armenian
Churches
agree
with
the
Romans
touching
the
Eucharist
in
all
:
which
are
very
many
under
two
Patriarcks
;
the
one
dwelling
in
Arard
a
Citty
of
Armenia
,
whose
aboad
is
in
the
Monastery
of
Ermiasin
or
Heruisin
,
and
hath
under
him
200.
Bishops
.
The
other
Patriarck
keeps
in
Cis
a
towne
of
Carmania
hauing
under
him
50.
Bishops
.
By
what
is
said
Sall
may
see
,
and
must
confess
that
the
Ruthenian
and
Greeck
Church
,
the
Syrians
and
Armenians
agree
with
the
Romans
in
the
Faith
and
Doctrin
of
Transubstantiation
,
Real-presence
,
and
Worship
due
to
Christ
in
the
Eucharist
.
Who
desires
to
informe
himselfe
more
at
large
,
of
what
I
have
here
aleaged
,
I
remitt
him
to
that
excellent
learned
Treatis
thus
intitled
:
La
perpetuite
de
la
foy
de
l'Eglise
Catholique
touchant
l'Eucharistie
defendue
contre
le
Liure
du
Seiur
Claude
Ministre
d●
Charanton
,
printed
at
Paris
,
1669.
What
I
here
set
downe
and
much
more
hee
will
finde
in
the
12.
Book
of
the
third
Treatice
(
they
are
in
all
4.
Vollums
in
8.
)
The
reading
of
this
excellent
worke
(
as
I
have
bine
informed
)
converted
that
famous
generall
Mareshall
de
Turene
,
and
after
him
was
converted
Prince
de
Tremoile
one
of
the
noblest
Princes
of
France
,
and
after
them
many
more
Persons
of
quality
.
The
Greek
and
Ruthenian
Church
,
Armenians
,
and
others
agree
in
more
points
of
Religion
with
the
Romans
,
then
with
the
Protestants
of
the
English
Church
.
IT
was
my
happ
many
years
agoe
to
have
perus'd
an
answer
of
Father
Paul
Harris
a
learned
Priest
that
liu'd
in
Dublin
(
I
knew
the
man
well
)
to
a
Sermon
of
Doctor
Vsher
Protestant
Primate
of
Ardmach
or
(
as
they
us'd
to
speak
)
of
al
Ireland
a
man
of
great
fame
,
made
at
Wainstad
before
King
Iames
anno
1624.
In
this
Sermon
the
Primat
haled
into
his
Church
and
Communion
,
all
those
of
the
Greek
and
Ruthenian
Church
,
Armenians
likewise
,
and
other
Sectarys
in
the
Eastern
Church
affirming
Salvation
was
found
in
all
those
Congregations
.
Father
Harris
confuted
the
man
,
shewing
evidently
,
that
all
those
differed
from
Protestants
in
many
substantiall
Articles
of
faith
,
and
consequently
could
not
bee
of
theire
Communion
;
and
was
not
this
I
pray
you
a
pleasant
Imagination
of
Doctor
Vsher
?
But
let
Vsher
build
his
great
new
Church
,
of
Greeks
,
Ruthenians
,
Arminians
,
and
English
Protestants
in
the
Clouds
,
wee
know
the
Catholick
Church
is
built
upon
a
Rock
and
will
never
be
destroyd
.
Father
Paul
Harris
in
his
answer
to
Vsher
speaks
thus
:
The
Grecians
,
Ruthenians
,
and
Armneians
defend
and
maintayne
that
Baptisme
is
necessary
to
salvation
,
and
that
originall
sinn
is
remitted
therby
;
the
riged
Calvinistes
teach
the
contrary
.
The
Greeks
,
Ruthenians
,
&c.
hold
Transubstantiation
,
the
Reael-presence
of
Christes
Body
and
Bloud
in
the
Sacrament
and
the
worship
of
Latria
due
there
unto
;
the
Protestant
generally
not
.
The
Greeks
Ruthenians
&c.
hold
that
good
works
with
faith
do
justify
;
the
Protestants
,
that
faith
alone
doth
justify
.
The
Greeks
&c.
free
will
in
the
best
actions
,
the
Protestants
not
;
the
Greeks
&c.
hold
seven
Sacraments
,
the
Protestants
not
;
the
Greeks
&c.
beleeve
Christ
dyed
for
all
Godly
and
wicked
,
the
Protestants
not
,
but
only
for
the
elect
;
they
pray
and
offer
Sacrifice
for
the
dead
,
the
Protestants
not
;
they
Invocate
Saints
and
Angells
,
the
Protestants
not
;
They
worship
Crosses
and
Images
,
the
Protestant
not
;
They
hold
merit
of
good
works
,
the
Protestants
not
.
You
may
see
what
good
Agreement
in
Articles
of
faith
Doctor
Vsher
found
between
the
Greeks
,
Ruthenians
,
Armenians
&c.
For
bringing
them
into
his
owne
Church
and
Communion
,
but
if
they
agree
in
any
Articles
with
the
Protestant
,
(
though
they
differ'd
in
many
more
)
't
was
enough
for
Vsher
to
make
them
all
Protestants
,
as
Fox
made
Saints
of
all
Sectarys
,
as
in
what
wee
have
said
before
is
prou'd
:
But
wee
Catholicks
doe
not
,
nor
may
not
receive
into
our
Communion
and
Church
the
said
Greeks
,
Ruthenians
,
&c.
Though
agreeing
with
us
in
many
Articles
,
becaus
they
differ
in
others
according
to
that
of
Saint
Iames
:
Qui
offendit
in
uno
factus
est
omnium
reus
.
Wee
are
now
to
speak
or
to
deal
with
Sall
for
his
contumelious
Language
to
witt
for
saying
,
that
the
tenets
of
the
Roman
Church
against
the
XXXIX
.
Articles
are
false
,
and
Superstitious
,
especially
that
of
Transubstantiation
,
as
forcing
upon
Christians
a
beleef
of
monstrous
Miracles
,
&c.
of
which
I
shall
treat
in
the
ensuing
Chapter
.
XX.
CHAPTER
.
Miracles
are
ttue
and
cleare
marks
of
a
true
Religion
,
and
the
power
of
working
them
hath
been
given
to
the
true
Church
and
remaines
therin
.
The
Anger
Sall
hath
conceived
against
Gods
wonders
,
caling
Miracles
Monstrous
,
gave
mee
occation
of
enlargeing
this
Chapter
.
A
furious
zeale
in
his
new
Religion
hath
made
the
man
ungodly
.
It
was
not
enough
for
him
in
his
Recantation
to
declare
his
minde
in
the
ensuing
words
.
Wherfore
I
resolved
to
declare
,
as
I
doe
hereby
seriously
and
in
my
hart
,
without
Equivocation
,
or
mentall
Reservation
in
the
Presence
of
God
and
this
Congregation
,
declare
,
that
I
doe
give
my
full
,
and
free
assent
to
the
XXXIX
.
Articles
of
the
Church
of
England
,
for
holy
and
wise
,
and
grounded
upon
the
insalliable
word
of
God
;
But
hee
must
alsoe
add
.
Acknowledging
the
Romish
tenets
against
them
to
be
false
and
Superstitious
,
especially
that
of
Transubstantiation
,
as
forcing
upon
Christians
a
beleefe
of
Monstrous
Miracles
repugnant
to
humane
reason
,
and
not
grounded
upon
divine
Testimony
,
nor
necessary
either
for
verifying
Christ
his
words
in
the
Institution
of
this
Blessed
Sacrament
;
or
for
the
effects
of
it
.
Sall
verè
durus
est
hie
sermo
,
&
quis
potest
eum
,
audire
!
Let
any
Catholick
Reader
tell
mee
:
Nonquid
haec
est
atrox
homuncionis
insultantis
Christo
&
Ecclesiae
rabies
?
I
did
not
think
poor
Sall
was
come
to
such
a
hight
of
Impiety
as
to
belch
up
soe
virulent
a
contumely
against
Gods
Wonders
:
But
let
him
bee
as
much
discontented
as
hee
will
,
Miracles
are
owned
by
the
pious
and
learned
,
by
the
Bishop
and
the
Peasant
,
and
by
all
true
and
Godly
beleevers
,
because
they
are
wrought
In
Nomine
&
virtute
Dei
omnipotentis
:
wherfore
the
Doctrin
of
Miracles
is
well
grounded
,
and
delivered
from
hand
to
hand
a
long
from
the
Apostles
Tymes
,
and
the
Church
is
called
Ecclesia
Sancta
Sanctitate
Miraculorum
.
It
is
true
Sall
,
you
have
passed
to
a
Congregation
of
men
that
deny
and
contemne
manifest
Wonders
,
because
noe
Miracles
were
ever
done
in
theire
Church
;
I
defy
you
to
shew
mee
one
Miracle
wrought
by
any
of
Foxes
Saints
,
or
any
Protestant
since
your
holy
Father
Luther
first
brought
in
Protestanisme
,
tell
mee
when
and
where
,
and
the
man
that
did
the
Wonder
.
Sall
I
see
you
deale
with
Miracles
,
as
the
Fox
did
with
a
faire
ripe
bunsh
of
grapes
.
hee
jumpt
and
leapt
to
bring
downe
the
grapes
,
but
when
hee
could
not
reach
them
,
said
they
were
green
and
worth
nothing
.
But
whether
I
pray
you
shall
I
beleeve
,
you
in
a
kinde
of
rage
against
Gods
wonders
caling
them
Monstrous
;
or
Saint
Thomas
the
Prince
of
devines
teaching
What
a
Miracle
is
?
dicit
enim
Quod
S.
Tom.
part.
1.
quest.
105.
a
7.
nomen
Mirac●li
ab
Admiratione
sumitur
:
Admiratio
autem
consurgit
,
cum
effectus
sunt
manifesti
,
&
causa
occulta
.
That
is
:
The
Word
Miracle
coms
from
Admiration
,
and
this
Admiration
doth
arise
,
when
the
effects
appeare
,
and
the
cause
is
hidden
.
Likewise
Saint
Augustin
tells
us
what
a
Miracle
is
.
cum
Deus
(
saith
the
Saint
)
Aliquid
facit
S.
Aug.
lib.
de
quest.
contra
cognitum
nobis
cursum
,
solitumque
naturae
,
magnalia
vel
mirabilia
dicuntur
.
When
God
doth
any
thing
against
the
knowne
course
of
nature
;
and
custome
therof
they
are
caled
Magnalia
or
wonderfull
things
.
I
pray
you
good
Sall
,
give
God
leave
to
doe
wonderfull
things
by
his
Saints
and
servants
,
to
his
owne
Glory
,
when
it
shall
soe
please
him
,
and
be
not
angry
therwith
caling
impudently
these
wonders
,
Monstrous
Miracles
:
take
rather
.
Saint
Augustins
good
Counsell
,
speaking
thus
to
you
and
mee
,
and
all
men
.
Dicamus
Aliquid
Deum
posse
,
quod
nos
fatemur
,
investigare
non
posse
;
in
rebus
enim
mirabilibus
tota
ratio
saciendi
est
potentia
sacientis
.
That
is
Let
us
say
,
God
is
able
to
doe
somthing
,
that
wee
must
confess
,
wee
are
not
able
to
search
into
or
comprehend
;
in
wonderfull
things
the
whole
ground
of
doeing
them
:
is
the
power
of
him
that
can
doe
them
.
That
God
hath
Impowered
those
hee
sent
by
an
extraordinary
way
for
converting
Nations
,
with
the
grace
of
working
Miracles
is
a
truth
you
will
not
deny
,
having
been
evidently
made
appeare
in
the
written
Law
,
and
Law
of
Grace
:
when
the
people
see
Miracles
,
they
beleeve
the
man
that
doth
them
is
sent
from
God
.
This
made
Moyses
,
when
hee
was
commaunded
by
God
to
lead
the
Israelits
out
of
Egypt
,
to
answer
God
in
these
Exod.
cap.
5.
tearms
.
The
people
will
not
beleeue
mee
nor
heare
my
voyce
;
but
they
will
say
,
our
Lord
hath
not
appeared
to
thee
.
Hee
proposed
the
difficulty
of
the
Embassy
wisely
,
and
God
iudgd
what
hee
sayd
,
to
carry
great
reason
,
and
therfore
gaue
him
the
power
of
doeing
wonders
,
and
this
suffised
to
make
the
people
beleeue
,
hee
was
sent
from
God
with
an
extraordinary
Authority
.
Sall
wee
are
still
demaunding
from
your
Prophets
and
Doctors
,
Luther
,
Caluin
,
and
the
rest
of
them
,
who
say
they
were
sent
from
God
by
an
extraordinary
mission
to
sanctify
the
world
,
and
to
pull
downe
the
whore
of
Babilon
(
soe
they
name
the
Roman
Church
)
and
alsoe
you
of
England
,
and
all
Protestants
affirme
the
same
,
to
wit
,
that
Luther
,
Calvin
,
and
the
rest
were
impowered
with
extraordinary
authority
,
even
as
the
true
Prophets
of
God
,
and
other
holy
men
,
(
that
wrought
Miracles
for
proving
theire
mission
,
)
were
sent
from
God
in
former
ages
:
but
till
this
day
you
could
never
name
any
Miracles
wrought
by
your
Doctors
.
Now
if
the
Israelits
would
not
take
Moyses
his
word
(
though
hee
was
a
holy
man
)
that
hee
was
sent
from
God
without
doing
wonders
,
shall
wee
take
Luther
or
Calvins
word
,
who
shew'd
noe
Sanctity
in
theire
manners
,
but
much
impurity
;
that
they
are
sent
from
God
without
working
Mitacles
to
prove
it
;
this
would
be
in
us
a
great
folly
?
There
are
three
kinde
of
Miracles
,
those
of
Christ
,
those
of
the
Apostles
,
and
Church
Miracles
,
if
Sall
and
those
of
the
English
Church
will
not
beleeve
the
two
first
kinde
of
Miracles
,
they
doe
not
credit
the
Scriptures
,
wherin
those
Miracles
are
found
;
as
for
Church
Miracles
they
seem
to
make
noe
more
account
of
them
then
of
fables
,
or
of
ridiculous
things
,
but
holy
men
,
and
those
that
feare
God
doe
much
esteem
them
:
by
Church
Miracles
I
first
understand
such
as
the
most
antient
fathers
have
left
upon
record
,
never
questioned
,
never
call'd
into
doubt
by
any
.
2.
I
understand
by
Church
Miracles
such
as
in
latter
ages
have
been
aproved
by
the
Sea
Apostolique
,
chiefly
at
the
Canonization
of
Saints
,
wherof
wittnesses
have
been
produced
upon
oath
,
and
all
Imaginable
sinserity
,
(
or
severity
rather
)
used
to
avoyd
heresies
,
and
to
make
truth
openly
knowne
.
Wee
Catholicks
distinguish
between
the
received
Miracles
of
the
Church
,
and
those
which
particular
men
relate
,
wherof
some
are
only
probable
,
others
Dubious
,
others
false
;
the
Protestants
doth
not
distinguish
them
,
but
make
all
fish
that
coms
to
Nett
.
The
Catholicks
alsoe
distinguish
the
Miracles
of
Christ
and
other
Miracles
;
those
of
Christ
are
immediatly
wrought
by
God
,
and
the
other
by
Gods
servants
,
but
In
Nomine
&
virtute
Dei
,
soe
that
Christ
is
the
Magnus
Thaumaturgus
,
quia
sine
illo
nihil
possumus
facere
;
when
one
baptizeth
,
Saint
Augustin
doth
affirme
that
Christ
doth
Baptize
with
him
,
even
soe
wee
say
,
when
any
of
Gods
servants
workes
a
wonder
,
Christ
works
that
Miracle
with
him
,
and
consequently
all
the
Miracles
of
the
Saints
are
Christs
Miracles
.
If
Sall
and
other
Protestants
shall
deny
Gods
servants
to
have
received
from
Christ
the
power
of
working
Miracles
,
I
say
Sall
and
his
Companions
in
this
,
doe
not
beleeve
the
Prophesie
of
Christ
saying
expresly
.
Amen
,
Amen
.
I
say
unto
you
,
hee
Ioan.
cap.
14.
that
beleeves
in
mee
,
the
works
that
I
doe
,
hee
alsoe
shall
doe
,
and
greater
works
then
these
shall
hee
doe
.
These
are
Christes
owne
words
who
cannot
deceive
,
or
be
deceived
.
For
a
more
exact
notice
of
the
nature
of
Miracles
and
how
they
are
differenced
,
I
remitt
my
reader
to
an
excellent
Treatise
printed
at
Antwerp
anno
1674.
Thus
intitled
:
The
Infallibility
of
the
Catholick
Church
and
her
miracles
.
Now
that
Miracles
are
not
Monstrous
as
Sall
prophanely
speaks
,
but
Glorious
,
and
the
true
seals
,
and
Characters
of
the
true
Religion
and
Church
the
ensuing
Chapter
will
declare
.
XXI
.
CHAPTER
.
Of
undeniable
Miracles
proving
the
Faith
and
Sanctity
of
the
true
Church
.
Miracle
.
1
WHen
the
people
of
Israel
were
most
devided
in
matter
of
Religion
,
and
very
many
of
them
bended
theire
knees
to
Baal
,
the
Prophet
Elias
said
to
them
in
zeale
and
Anger
,
How
long
halt
you
of
two
sides
?
if
Lib.
3.
cap.
18.
our
Lord
be
God
,
follow
him
;
if
Baal
,
follow
him
.
And
the
people
did
not
answer
him
aword
.
(
Such
a
zealous
postulation
is
necessary
to
those
that
are
neither
hott
,
nor
cold
in
Religion
,
but
luke-warme
such
as
the
Angells
themselves
detest
,
Apocall
.
Cap.
3.
)
then
the
Prophet
made
a
motion
to
them
of
clearing
the
truth
in
point
of
Religion
between
him
and
the
Priests
of
Baal
,
by
that
famous
undoubted
Miracle
of
burning
an
Ox
upon
the
Alter
without
kindling
fyre
under
:
this
way
was
well
approved
of
by
the
people
,
and
they
all
answering
said
,
a
very
good
proposition
.
Gods
Prophet
was
but
one
,
and
alone
in
this
conflict
,
and
the
Prophets
of
Baal
then
present
450.
The
reason
wherfore
the
people
willingly
condescended
to
the
Prophets
proposition
,
was
,
that
in
common
sence
they
judged
,
that
God
would
not
permitt
a
falshood
to
be
confirmed
by
Miracle
in
soe
publique
a
tryall
,
where
the
veracity
of
God
was
soe
particularly
concerned
:
on
the
other
side
the
Prophets
of
Baal
durst
not
refuse
soe
faire
an
ofter
as
Elias
made
in
the
presence
of
all
the
people
,
fearing
they
would
fall
from
them
,
and
the
Worship
of
Baal
their
God
.
What
end
say
you
had
this
faire
Tryall
?
who
had
the
Victory
?
who
but
Elias
the
true
servant
,
and
Prophet
of
God
?
The
Priestes
of
Baal
began
to
pray
and
cry
upon
Baal
theire
God
with
great
fervour
and
many
Ceremonyes
,
they
cryed
till
noon-day
the
tyme
the
Sacrifice
should
be
burnt
,
but
their
God
Baal
sent
them
noe
fyre
.
Then
Elias
after
gering
the
foolish
prayres
,
and
exclamations
of
those
450.
Prophane
Priestes
of
the
Idol
Baal
,
began
to
pray
to
the
living
God
in
this
kind
.
Lord
,
God
of
Abraham
and
Isaac
,
and
Israel
,
shew
this
day
that
thou
art
the
God
of
Israel
,
and
I
thy
servant
,
and
that
according
to
thy
Commaundement
I
have
done
all
these
things
.
Heare
mee
Lord
,
heare
mee
:
that
these
people
may
learne
,
that
thou
art
our
Lord
God
,
and
that
thou
hast
converted
theire
hart
againe
,
And
the
fire
of
our
Lord
fell
,
and
devoured
the
Holacaust
,
and
the
wood
,
and
the
stones
,
licking
alsoe
the
dust
,
and
the
Water
,
that
was
in
the
Water
gutter
.
Which
when
all
the
People
had
seen
,
they
fell
on
theire
face
,
and
said
:
Our
Lord
hee
is
God
,
our
Lord
hee
is
God
.
Sall
two
things
you
may
here
observe
,
the
first
:
that
the
people
of
Israel
seeing
the
Miracle
of
the
fyre
coming
from
heaven
,
detested
Baal
,
and
adored
God
crying
out
.
Our
Lord
hee
is
God
,
our
Lord
hee
is
God
▪
Secondly
.
That
the
Devills
power
was
here
restrained
,
and
soe
chained
,
that
hee
was
not
able
to
help
those
Priestes
of
Baal
,
demaunding
fyre
from
him
to
burne
the
Holocaust
;
and
soe
it
is
still
,
when
Miracles
are
attempted
for
the
Tryall
of
truth
,
then
only
truth
will
be
testifyed
,
and
Sathan
confounded
having
noe
power
to
the
contrary
;
which
is
according
to
that
of
Saint
Mark
:
Our
Lord
working
with
Mark
.
cap.
16.
all
,
and
confirming
the
Doctrin
with
signes
following
.
And
why
should
not
I
in
this
place
,
in
the
name
of
the
Catholick
Church
,
make
such
an
offer
to
Sall
,
and
all
his
Protestants
in
England
,
Ireland
,
and
Scotland
,
as
Elias
made
to
the
Priestes
of
Baal
:
I
hope
they
will
be
asham'd
to
refuse
it
,
for
that
were
to
confess
,
that
the
Roman
Doctrin
is
true
,
and
theirs
false
;
The
Roman
Church
the
true
Church
,
and
the
Protestants
the
false
.
Sall
let
us
not
delude
the
people
with
School
subtilitys
,
or
obscure
Texts
of
Scripture
,
If
the
Church
of
England
or
Scotland
,
or
any
other
reformed
one
be
the
true
Church
,
and
its
Doctrin
the
true
Doctrin
,
let
that
be
try'd
by
Miracles
.
I
shall
try
ours
of
Rome
by
that
Test
.
I
challenge
then
all
the
Bishops
and
Ministers
of
the
Church
of
England
,
and
all
those
of
the
Reformation
,
or
all
the
Protestants
of
the
World
,
to
work
,
or
mention
,
any
one
Miracle
ever
yet
wrought
by
any
Protestant
,
to
confirme
any
one
point
of
Doctrin
or
Religion
,
wherin
they
differ
from
the
Roman
Catholick
.
Gentlemen
,
summon
your
Synods
,
search
into
all
Historyes
,
Prophane
,
and
Sacred
,
set
your
heads
to
gether
,
and
produce
at
least
some
probable
testimony
of
as
much
as
one
Miracle
to
grace
your
Reformations
.
Miracle
.
2
When
the
same
Prophet
Elias
,
raised
from
death
to
life
the
child
of
the
Widow
of
Sareptha
of
the
Sidonians
,
and
delivered
him
to
his
Mother
,
and
Lib.
3.
Regum
cap.
1●8
said
to
her
:
behold
thy
sonne
liveth
.
And
the
woeman
said
to
Elias
:
now
,
in
this
I
have
knowne
that
thou
art
a
man
of
God
,
and
the
word
of
our
Lord
in
thy
mouth
is
true
.
Sall
wilt
thou
beleeve
,
that
the
Miracle
made
this
woeman
beleeve
?
Miracle
.
3
When
the
Prophet
Elizeus
raised
to
life
the
dead
child
of
the
Sunamite
,
saying
to
her
:
Take
thy
sonne
.
Lib.
4.
Regum
Cap.
4.
Shee
came
,
and
fell
at
his
feet
,
and
adored
upon
the
ground
:
and
took
her
Sonne
,
and
went
out
&c.
Behold
Sall
the
force
of
the
Miracle
.
Miracle
.
4
This
is
a
pretious
one
,
the
preservation
of
Sidrach
,
Misach
,
and
Abdenago
three
of
the
Children
of
Israell
in
the
midst
of
the
flames
of
burning
fyre
,
where
they
walked
in
the
midst
of
Dan.
Cap.
3.
the
flame
praysing
God
,
and
blessing
our
Lord
.
And
did
not
Nabuchodnozor
moved
with
this
Miracle
breaking
forth
say
.
Blessed
be
the
God
of
Sidrach
,
Misach
and
Abdenago
,
who
had
sent
his
Angell
,
and
had
delivered
his
Servants
that
beleeved
in
him
?
And
after
said
.
By
mee
therfore
this
decree
is
made
.
,
that
every
people
,
tribe
,
and
tongue
,
whatsoever
shall
speak
Blasphemy
against
the
God
of
Sidrach
,
Misach
,
and
Abdenago
,
hee
perrish
,
and
his
house
be
wasted
:
for
there
is
none
other
God
,
that
can
soe
save
.
This
Miracle
made
Nabuchodonozor
confesse
.
There
was
noe
God
could
save
but
the
God
of
Israel
.
In
the
Law
of
Grace
you
will
finde
that
God
gave
the
power
of
working
Miracles
to
witt
,
of
casting
out
Devills
,
Math.
cap.
10.
of
curing
all
manner
of
Infirmityes
.
Where
our
saviour
says
to
his
Diciples
.
And
going
preach
,
saying
.
That
the
Kingdom
of
heaven
is
at
hand
.
Cure
the
sick
.
raise
the
dead
,
cleans
the
lepers
,
cast
out
Divells
:
gratis
you
have
received
,
gratis
give
ye
.
Mark
Mark
.
cap.
16.
2.
Cor.
cap.
12.
the
Evangelist
doth
attest
the
same
.
Saint
Paul
alsoe
avouched
Miracles
for
the
signes
of
his
Apostle-ship
.
The
Miracles
of
Saint
Peter
and
the
rest
of
the
Apostles
,
are
many
and
evident
,
as
is
manifest
by
undenyable
tradition
.
All
this
being
soe
,
goe
now
Sall
and
tell
thy
Protestants
,
Miracles
wrought
in
the
Catholick
Church
are
Monstrous
.
But
if
you
will
know
the
Miracles
wrought
by
Hereticks
,
Tertullian
in
a
few
words
wil
give
you
an
account
therof
;
hee
speaking
of
the
Apostles
said
:
Apostoli
de
mortuis
vivos
saciebant
:
Tert.
de
prescr
,
That
is
;
The
Apostles
gives
dead
men
life
.
And
then
speaking
of
Marcion
Valentinus
,
Nigidius
,
Hermogenes
,
and
other
Hereticks
said
.
Isti
de
vivis
mortuos
faciunt
.
These
make
living
men
dye
,
soe
is
it
speaking
of
mens
Soules
,
and
somtymes
of
theire
Bodyes
,
as
the
Miracle
of
Calvin
upon
the
Taylior
Bruleus
,
and
of
a
certaine
Arian
,
that
made
aman
seeing
well
,
quite
blinde
.
Another
grave
Father
,
tells
us
of
another
kind
of
wonders
Hereticks
doe
.
Invenerunt
saith
hee
.
Matres
;
quas
de
captivis
monialibus
fecerunt
mulieres
.
That
is
:
Of
Nuns
,
who
were
in
theire
power
,
as
it
were
captives
,
they
made
woeman
and
Mothers
.
Luther
,
Beza
,
Bucer
,
Ochinus
,
Peter
Martyr
,
and
hundreds
more
wanton
Monks
,
Priests
and
Apostata's
were
excellent
at
working
such
Miracles
.
Here
Sall
will
tell
mee
,
hee
makes
noe
question
or
doubt
of
Miracles
attested
in
holy
Scripture
,
if
soe
hee
must
confess
they
are
undenyable
signes
and
proofs
of
a
true
Church
and
Religion
,
and
though
they
were
says
hee
,
you
cannot
conclude
other
Miracles
to
be
soe
,
hee
means
Church
Miracles
,
and
all
such
as
are
not
found
in
Scripture
,
these
are
they
hee
accounts
for
Monstrous
.
Yet
Luther
himselfe
confesseth
these
Words
of
Christ
.
Hee
that
beleeveth
in
mee
,
Iohn
.
cap.
14.
the
works
that
I
doe
,
hee
shall
doe
,
and
greater
.
Are
understood
of
the
power
Christ
left
,
(
of
working
Miracles
)
to
the
whole
Body
of
the
Church
,
in
whome
this
Vertue
doth
shine
for
ever
,
and
your
English
Bibles
(
Edit.
1576.
)
in
the
marginall
notes
,
referrs
this
power
to
the
whole
Body
of
the
Church
:
A
Deo
discimus
(
saith
Luther
)
&
accepimus
,
aeternum
verbum
&
veritatem
Luther
Tom.
7.
Lib.
de
Iudois
&c.
fol.
220
Dei
hactenus
mille
quingentis
annis
Miraculis
&
signis
consessam
&
confirmatam
.
That
is
:
Wee
have
learn'd
and
received
from
God
,
the
eternall
Word
and
Verity
of
God
hither
to
a
thousand
and
five
hundred
years
to
have
been
confessed
and
confirmed
by
Miracles
and
Wonders
.
But
Protestants
now
a
days
contradict
their
holy
Father
Luther
in
this
particular
(
as
all
men
must
who
maintaine
errors
,
)
and
say
,
when
wee
press
them
to
relate
some
of
theire
Miracles
,
that
Miracles
are
now
superfluous
,
and
therfore
none
wrought
in
the
Church
.
And
some
hold
them
ridiculous
,
but
Sall
goes
further
saying
they
are
Monstrous
.
But
I
shall
aleage
some
Miracles
in
Confirmation
of
the
Roman
Catholick
Doctrin
,
(
and
more
especially
of
Transubstantiation
)
that
some
Protestants
themselves
will
acknowledg
to
bee
Miracles
of
undoubted
creditt
.
XXII
.
CHAPTER
.
Six
Miracles
confirming
the
Doctrin
of
the
Catholick
Church
,
touching
Transubstantiation
and
the
Adoration
of
Christ
in
the
Sacrament
.
SAint
Nilus
relateth
how
Saint
Ghrysostome
S.
Nilus
in
Ep.
ad
Anastasium
almost
every
day
had
visions
of
Angells
assisting
and
adoring
the
blessed
Sacrament
untill
the
Sacrifice
was
finished
.
In
the
Ecclesiasticall
History
is
recorded
this
example
,
which
Euagrius
Euagr.
Orthodoxus
.
lib.
4.
cap.
35.
anno
.
D.
552.
writt
as
a
thing
notorius
,
and
done
in
his
owne
Tyme
.
In
the
Tyme
of
Patriarck
Menas
(
saith
hee
)
there
happened
a
Miracle
worthy
to
be
remembred
.
It
was
an
ancient
Custome
in
Constantinople
A
Miracle
for
the
Communion
under
one
Kinde
.
when
many
Parcels
of
the
pure
and
unspotted
Body
of
Christ
our
God
were
remaining
after
Communion
,
little
Children
were
caled
out
of
the
Schools
,
and
were
permitted
to
eat
them
.
It
happened
,
that
a
little
boy
(
whose
Father
was
a
Iew
by
Profession
,
and
a
maker
of
glass
by
his
Trade
)
being
among
the
rest
,
did
eat
alsoe
his
share
of
the
aforesaid
Reversion
of
the
blessed
Sacrament
,
but
coming
some
what
late
home
,
and
his
parents
demaunding
the
cause
,
the
child
told
innocently
what
hee
had
done
;
which
the
Iew
his
Father
understanding
,
was
soe
enraged
,
that
unawares
to
his
wife
,
hee
cast
his
little
sonne
into
the
burning
ouen
wherin
hee
us'd
to
melt
and
frame
his
glass
.
The
Mother
missing
the
child
,
sought
for
him
three
days
together
.
but
hearing
noe
news
of
him
abroad
,
shee
returned
home
with
an
heavy
hart
,
and
sitting
downe
at
the
work-house
house
doore
,
shee
began
to
bewail
the
loss
of
her
Sonne
caling
him
by
his
name
,
the
boy
hearing
and
knowing
his
Mothers
call
,
did
answer
within
the
oven
;
where
at
the
woeman
starting
,
burst
the
work-house
doore
,
and
rushing
in
,
espied
her
child
standing
amidst
the
coles
without
receiving
any
harme
.
After
coming
out
,
being
demaunded
how
hee
escaped
burning
soe
long
,
a
woe
man
,
(
said
hee
)
came
often
Tymes
unto
mee
,
and
brought
mee
water
to
quench
the
force
of
the
fyer
,
wherwith
I
was
invironed
.
and
withall
gave
mee
meat
as
often
as
I
was
hungry
.
This
accident
being
told
unto
the
emperoor
Iustinian
,
hee
caused
the
Mother
and
boy
to
be
Baptised
,
which
because
the
obstinate
Father
refused
to
yeild
unto
,
by
the
Emperors
commandment
hee
was
hanged
upon
a
Gibet
.
I
Will
now
relate
a
story
(
saith
Waldensis
)
wherof
I
my selfe
was
an
eye
Wittness
in
the
Cathedrall
Church
of
St.
Paul
in
London
,
where
the
venerable
Thom.
W
aldensis
Tom.
2.
de
Sacra
.
Eucha
.
cap.
62.
Arch-Bishop
Thomas
Arundell
of
happy
memory
(
the
Sonne
and
Brother
to
an
EarI
)
sat
in
Iudgment
in
his
Bishops
Chaire
,
assisted
by
Alexander
the
Prelate
of
the
Church
of
Norwitch
,
and
others
.
At
which
tyme
hee
proposed
certaine
Interrogatories
,
concerning
the
Faith
of
the
Eucharist
unto
a
Taylor
of
the
parts
of
Worcester
shire
,
taken
in
the
crime
of
Heresie
;
but
when
that
the
obstinat
fellow
could
not
be
persuaded
by
any
reason
to
embrace
the
right
Faith
,
nor
would
believe
,
nor
call
the
consecrated
Host
any
other
thing
but
only
Holy
Bread
,
hee
was
at
last
commaunded
to
Worship
the
said
Host
,
but
the
blasphemous
Heretick
answering
said
,
Verily
a
spider
is
more
Worthy
to
bee
worshiped
then
it
is
.
When
behold
a
monstrous
horrible
Spider
came
suddainly
sliding
downe
by
her
thred
from
the
top
of
the
Church
directly
unto
the
Blasphemers
mouth
,
and
endeavoured
very
busily
to
gett
entrance
even
as
hee
was
speaking
the
Words
;
neither
without
much
adoe
could
the
many
hands
of
the
standers
by
keep
her
from
entring
into
the
wretch
whether
hee
would
or
noe
.
Thomas
,
Duke
of
Oxford
,
and
Chancellor
of
the
Realme
was
there
present
,
and
saw
this
Wonder
.
Then
the
Arch-Bishop
stood
up
,
and
declared
to
all
that
were
present
that
the
revenging
hand
of
God
had
denounced
the
man
to
be
a
Blasphemer
.
Saint
Bernards
Miracles
.
THe
Learning
,
Devotion
,
Sanctity
,
and
Miracles
of
this
Saint
are
soe
generally
confessed
by
Protestant
writers
,
as
Whitaker
saith
.
I
realy
beleeve
Whit
.
de
Ecclesia
pa.
369
Osian
.
Cent.
12.
Bernard
was
a
true
Saint
.
Osiander
likwise
saith
.
Saint
Bernard
Abbot
of
Clarivall
was
a
very
pious
man
&c.
Yea
Doctor
Stillingfleet
himselfe
in
his
late
Comedy
of
the
Idolatry
,
&
Fanatiscisme
of
the
Church
of
Rome
,
durst
not
bring
Bernard
upon
the
stage
.
All
the
World
lookt
upon
this
Saint
as
the
Apostle
of
that
age
,
wherin
Divers
Heresies
were
broacht
by
the
Waldenses
,
Apostolici
,
Henricians
and
others
.
These
two
last
Sects
had
infected
a
great
part
of
France
,
especially
about
Toulouse
;
theire
chief
Errors
were
against
the
Sacrifice
of
the
Masse
,
Transubstantiation
,
Purgatory
,
Prayer
for
the
Dead
,
Prayer
to
Saints
,
theire
Worship
;
that
of
Images
,
the
Popes
Supremacy
,
&c.
Even
the
same
Protestants
hould
in
our
days
.
The
Pope
sent
a
Legate
,
and
Saint
Bernard
to
confute
them
:
It
is
to
be
noted
that
Protestants
Challenge
,
these
as
Members
,
and
Martyrs
,
of
the
Protestant
Church
,
as
every
one
may
see
in
theire
Catalogue
of
the
wittness
of
truth
,
printed
1597.
Among
other
Miracles
one
is
recounted
by
Godefridus
in
vita
Bernardi
Lib.
3.
Cap.
5.
And
by
others
of
the
same
Tyme
as
followeth
.
There
is
a
place
in
the
Country
of
Tolouse
,
caled
Sarlatum
,
where
after
Sermon
was
done
,
they
offerd
to
the
Servant
of
God
(
as
every
where
the
use
was
)
many
loaves
to
bless
,
which
hee
,
lifting
up
his
hand
,
and
makeing
the
signe
of
the
Cross
,
in
Gods
Name
blessing
,
said
thus
.
In
this
you
shall
know
that
these
things
are
true
which
wee
,
and
that
those
other
are
false
which
the
Hereticks
labour
to
persuade
you
;
that
whosoever
they
be
(
of
your
diseased
Persons
)
that
tast
the
loaves
,
shall
be
healed
,
to
the
end
you
may
know
us
to
be
the
true
Ministers
of
God
The
Bishop
of
Chartres
(
a
great
Frind
to
the
Saint
)
thinking
this
Proposition
to
generall
,
told
the
People
,
they
were
to
understand
it
conditionally
,
if
they
did
eat
of
the
loaves
with
Faith
.
Saint
Bernard
suddainly
replied
,
My
Lord
,
I
doe
not
meane
soe
,
my
meaning
and
saying
is
,
that
all
sick
Folks
who
shall
eat
of
these
loaves
,
shall
recover
their
health
,
to
the
end
it
may
be
knowne
wee
are
Gods
true
Ministers
.
And
accordingly
it
fell
out
,
not
one
diseased
Person
that
did
eat
of
the
Bread●
,
mist
of
being
cured
;
and
the
Miracle
being
thus
d●uulged
,
by
its
effects
,
soe
huge
a
multitude
of
People
came
to
thank
and
admire
the
Saint
,
that
hee
declined
the
common
roads
,
and
went
by
by-ways
to
Tolouse
.
Two
other
excellent
Miracles
of
Saint
Bernard
,
the
one
in
Millane
,
the
other
in
Aquitaine
.
THat
in
Millane
was
of
an
old
woeman
possessed
for
many
years
:
the
Devill
had
taken
from
her
speech
,
Veran
.
Dom.
Gulielmus
Abbas
in
vita
Saint
Bern.
lib.
2.
cap.
●●
sight
,
and
hearing
;
her
Breath
was
stincking
,
her
face
gashly
,
her
presence
uggly
,
infine
shee
was
the
most
miserable
spectacle
in
the
World
.
The
Saint
in
tyme
of
Masse
began
to
vex
this
evill
Spiritt
that
for
many
years
had
vexed
the
poore
old
woeman
:
And
immediatly
after
saying
the
Pater
Noster
in
the
Mass
the
holy
man
holding
over
the
Patena
the
Body
of
our
Lord
,
and
turning
his
face
towards
the
People
,
and
to
the
lamentable
and
tormented
possessed
said
these
strong
and
vehement
words
.
Adest
inique
Spiritus
&c.
Thou
impious
Spiritt
hee
is
heere
present
,
who
before
his
Passion
said
:
Now
Sathan
the
Prince
of
the
World
shall
bee
cast
out
;
this
is
the
same
Body
,
that
took
flesh
from
the
Body
of
the
blessed
Virgin
,
that
was
stretched
upon
the
beame
of
the
Cross
,
that
was
layd
in
the
Sepulcher
,
that
did
rise
up
from
death
,
that
ascended
in
to
heaven
,
his
disciples
viewing
that
strange
Mistery
.
Therfore
in
the
terrible
power
of
this
great
Majesty
,
I
commaund
thee
malignant
Spirit
to
goe
out
of
the
Body
of
this
handmaid
of
God
,
and
that
thou
shalt
noe
more
touch
or
molest
her
,
The
Saint
then
turned
to
the
Alter
and
persued
the
rest
of
the
Mass
.
Now
what
happened
?
The
Devill
cast
out
,
fled
away
quite
mute
,
the
woeman
came
to
her selfe
,
and
recovering
her
reason
and
senses
;
drew
in
her
tongue
that
hung
downe
at
a
great
length
,
and
thank't
God
for
his
mercy
towards
her
;
and
beholding
holy
Bernard
that
cured
her
,
cast
her selfe
at
his
feet
owneing
the
great
benefitt
shee
had
receiv'd
from
him
;
Then
(
says
the
Author
)
Ingens
per
Ecclesia●
attolitur
clamor
,
omnis
aetas
Iubilat
Deo
,
personant
aeramenta
,
&
benedicitur
ab
omnibus
Deus
.
That
is
:
A
great
Cry
of
Joy
was
raised
over
all
the
Church
,
young
and
old
praised
God
,
the
Organs
sounded
melodiously
,
and
God
was
honoured
of
all
.
This
renowned
wonder
being
done
in
the
sight
of
thousands
of
Soules
,
was
recorded
in
the
Archives
of
Millan
,
and
now
I
would
faine
know
,
what
may
be
Salls
Iudgment
of
this
Miracle
wrought
for
Confirmation
of
Transubstantiation
,
the
real
and
true
Presence
of
Christ
his
Body
in
the
Sacrament
,
the
Worship
of
Adoration
due
therunto
,
and
of
the
power
and
Majesty
of
Christ
in
the
Sacrament
;
Will
hee
dare
call
this
Miracle
Monstrous
?
let
him
be
aware
of
speaking
soe
,
(
Non
enim
irridetur
Deus
)
or
will
hee
perhaps
tell
us
,
that
all
wee
have
said
of
this
Miracle
is
but
a
Papisticall
dreame
or
fable
,
if
hee
say
soe
,
the
Testimony
of
the
Miracle
before
soe
many
thousands
,
and
the
Examination
therof
upon
the
Saints
Canonization
will
prove
him
impudent
,
and
if
hee
shall
say
that
Consecrated
Host
which
Saint
Bernard
held
between
his
hands
over
the
Patena
,
(
which
the
Saint
said
was
the
same
Body
,
that
took
Flesh
from
the
Body
of
the
blessed
Virgin
)
was
not
the
true
Body
of
Christ
,
hee
affirms
the
Saint
to
bee
a
cheat
,
and
if
this
hee
says
,
wee
shall
make
bold
without
being
unmannerly
to
averre
that
hee
belyes
the
Saint
,
and
that
what
hee
says
is
a
callumny
;
In
a
word
there
is
noe
way
left
for
Sall
to
discreditt
this
Miracle
.
The
other
Miracle
,
wher
with
Saint
Bernard
daunted
and
terrify'd
William
Earle
or
Duke
of
Aquitaine
,
and
changed
as
wee
may
say
a
Lyon
into
a
Lamb
,
happened
thus
.
This
Duke
took
part
with
Antipape
Petrus
Leo
against
Innocentius
the
true
Pope
,
and
in
this
Opposition
shew'd
great
obstinacy
,
and
used
great
Tyranny
against
all
those
that
obeyed
Innocentius
,
and
stuck
to
him
in
his
Canonicall
Election
,
hee
deprived
severall
Church-men
of
their
Benefices
,
thrust
out
violently
Bishops
out
of
their
Chaires
,
and
Churches
,
and
did
very
great
Outrages
against
many
of
his
subjects
.
It
was
found
meet
and
fitting
to
reason
with
this
furious
man
,
and
try
if
hee
could
be
reduced
to
a
due
obedience
and
agreement
with
the
Popes
party
:
to
this
purpose
Saint
Bernard
,
the
Bishop
of
Chartres
with
many
other
persons
of
quallity
came
to
conferr
with
the
Duke
.
The
holy
man
seeing
him
stubborne
and
refusing
to
reconsile
himselfe
to
the
Bishops
and
Church-men
hee
had
oppressed
,
betook
himselfe
to
stronger
weapons
.
that
is
to
say
,
began
Mass
with
great
feruour
and
deuotion
,
and
coming
to
Agnus
Dei
qui
tollis
peccata
mundi
&c.
Came
abroad
(
the
Duke
being
forbidden
to
assist
,
at
Mass
did
not
enter
the
Church
)
with
the
Sacrament
over
the
Patena
and
began
to
handle
this
proude
Prince
in
this
kinde
.
The
above
mentioned
Author
of
Saint
Bernards
life
relates
the
History
in
this
manner
.
Homo
Dei
&c.
That
is
:
The
Guliel
.
Abbas
in
vita
S.
Bern.
lib.
2.
cap.
6.
man
of
God
,
not
now
carrying
himselfe
like
an
ordinary
man
,
puts
the
Body
of
our
Lord
upon
the
Patena
,
and
takes
it
with
him
,
and
with
an
angry
,
countenance
,
and
flaming
eyes
,
not
praying
but
threatning
came
a
broad
,
and
setts
upon
Duke
William
with
the
ensuing
vehement
words
,
Wee
have
hithertoe
pray'd
you
,
and
you
have
dispised
us
,
in
our
last
meeting
of
some
servants
of
God
,
the
whole
multitude
humbly
besought
you
,
and
you
contemned
us
all
:
behold
now
coms
to
you
the
sonne
of
the
virgin
,
who
is
head
,
and
Lord
of
the
Church
,
whome
you
persecute
,
thy
Iudge
,
here
is
present
,
in
whose
name
all
knees
bend
in
heaven
,
on
Earth
,
and
in
Hell
,
thy
Iudge
is
present
,
in
whose
hands
thy
Soule
shall
com
.
Will
you
dispise
him
,
as
you
have
contemned
us
his
poore
Servants
?
All
then
upon
the
place
powered
forth
teares
,
and
all
attentive
to
theire
Prayres
,
waited
for
the
end
of
the
bussiness
,
and
cogitations
of
all
suspended
did
expect
some
devine
and
great
Matter
to
be
done
.
The
Duke
seeing
the
Abbott
coming
upon
him
in
a
vehement
Spiritt
,
and
carrying
in
his
hands
the
most
Blessed
Body
of
Christ
feared
mainly
,
and
trembling
in
all
the
members
of
his
Body
was
like
a
man
stiff
of
cold
,
in
this
trembling
,
and
feare
fell
upon
the
ground
,
and
lifted
up
by
the
Soldiers
,
fell
againe
upon
his
face
,
nor
had
hee
power
to
speak
a
word
,
nor
look
upon
any
Body
,
his
great
beard
all
defiled
with
spittle
breathing
out
deep
sights
look't
like
a
man
in
the
Fallen-sickness
.
Then
the
man
of
God
came
neare
unto
him
,
and
touching
him
with
his
foot
commaunded
him
to
rise
and
stand
upon
his
feet
and
heare
the
Sentence
,
and
Iudgment
of
God
upon
him
.
Heer
is
present
saith
the
Saint
the
Bishop
of
Potiers
whome
you
violently
thrust
out
of
his
Church
,
goe
and
make
peace
with
him
,
and
bring
him
back
to
his
Church
,
and
for
Satisfying
God
give
him
Glory
for
the
contumely
you
have
show'd
,
and
in
all
your
Dominions
commaund
your
People
to
obey
Innocentius
the
true
Pope
and
have
noe
more
to
doe
,
you
nor
they
with
Anti-Popes
.
What
will
you
doe
?
William
of
Aquitaine
imbraced
the
Bishop
of
Potiers
and
the
rest
,
and
obeyed
in
all
,
glorify'd
God
,
and
became
afterwards
a
great
Saint
.
Sall
doe
you
take
the
tameing
of
this
fierce
Lyon
of
Aquitaine
by
the
Lamb
of
God
Christ
Iesus
in
the
Sacrament
in
the
hands
of
his
servant
Saint
Bernard
wrought
by
him
;
take
you
this
I
say
for
a
Miracle
?
Noe
man
will
bee
soe
impudent
as
to
deny
the
creditt
of
the
History
published
and
beleeved
over
all
the
World
,
and
beleeving
the
History
you
must
confesse
this
Wonder
was
done
in
Confirmation
of
Transubstantiation
.
Did
ever
your
Piece
of
Bread
in
your
figurative
Sacrament
cast
to
the
ground
a
furious
,
impious
,
Tyrant
as
Duke
William
was
,
or
cast
out
a
Devill
as
the
Sacrament
in
Saint
Bernards
hands
did
in
Millan
?
Goe
now
Sall
a
furious
zealott
in
your
new
Religion
,
and
Preach
to
your
Bretheren
that
Miracles
are
Monstrous
.
XXIII
.
CHAPTER
.
Certaine
Advertisments
to
said
Sall.
First
.
Hereticks
are
knowne
by
certaine
Marks
.
1.
HEreticks
deny
and
hate
Tradiditions
,
soe
saith
the
Counsell
of
Nice
.
2.
Hereticks
accuse
the
ancient
Fathers
of
Ignorance
,
and
blindness
,
soe
saith
Saint
Bernard
.
3.
Hereticks
dispise
th●
head
of
the
Church
,
and
speak
contumeliously
of
him
,
soe
affirms
Saint
Cyprian
,
and
Augustin
.
4.
Hereticks
say
and
uphold
there
is
noe
need
nor
use
of
Miracles
.
5.
Hereticks
say
they
are
sent
extraordinarily
from
God
to
reforme
the
Church
,
and
sanctify
the
World
,
and
yet
they
work
noe
Miracles
,
the
true
signes
of
such
a
Mission
.
6.
Hereticks
mock
the
simplicity
of
Priests
,
Innocent
the
third
a
learned
Pop●
affirms
this
,
saying
:
Simplicitatem
Sacerdotem
illudunt
Heretici
.
7.
Hereticks
cannot
give
reason
of
theire
Chaire
,
nor
prove
theire
Succession
from
the
Apostles
.
8.
Hereticks
are
still
disputing
,
but
will
in
the
end
beleeve
nothing
,
but
what
themselves
hold
.
9.
An
Heretick
defends
his
owne
opinion
with
pride
,
and
obstinacy
soe
saith
Saint
Augustin
,
Cap.
10.
Lib.
9.
De
Civitati
Dei
.
10.
Hereticks
love
not
the
vettue
of
chastity
;
they
hate
(
saith
Saint
Hierom
)
the
Virgin
and
Virginity
,
Difficile
est
(
saith
Tertulian
)
Hereticum
invenire
,
qui
diligat
castitatem
.
It
is
hard
to
finde
an
Heretick
that
is
a
lover
of
Chastity
.
These
are
the
marks
of
an
Heretick
as
ancient
Fathers
obseru'd
;
I
leave
Sall
to
consider
to
whome
these
marks
can
be
fittly
atributed
,
to
Roman
Catholicks
or
Protestants
.
Wee
come
now
to
a
Litany
of
Hereticks
.
George
l'Apostre
a
French
Author
,
hath
this
Litany
in
a
worke
intitled
:
Le
Tombeau
des
Heretiques
.
Hee
calls
the
Litany
.
La
Litanie
Hugenote
.
Hee
begins
thus
:
1.
CAin
denyed
the
Providence
of
God
,
and
the
meritt
of
good
Works
,
(
and
then
says
to
the
Hugenotes
)
Vous
aussi
.
That
is
:
And
you
doe
the
same
.
2.
The
Saduceans
deny'd
a
part
of
Canonicall
Scriptures
.
You
doe
the
same
.
3.
The
Scribes
and
Pharasies
depraued
the
Bible
.
You
doe
soe
too
.
4.
The
Capharnaits
would
not
beleeve
the
Body
,
and
Bloud
of
Christ
in
the
Eucharist
.
Nor
doe
you
.
5.
Simon
Magus
said
,
God
was
Author
of
Sinn
,
deny'd
Marriage
was
a
Sacrament
,
deny'd
Free-will
,
made
a
warre
against
Saint
Peter
.
You
doe
soe
too
.
6.
The
Menandrens
(
saith
Saint
Ignatius
)
deny'd
the
Eucharist
,
the
Sacrifice
of
the
Masse
,
and
averred
the
Body
of
Christ
was
not
there
.
You
doe
the
same
.
7.
The
Gnosticks
held
them
.
selves
only
wise
and
learned
,
accused
the
Fathers
of
Ignorance
.
Soe
doe
you
.
8.
The
Montanistes
vaunted
the
Holy
Ghost
was
only
in
theire
Church
,
they
deny'd
Confession
,
and
the
Sacrament
of
Pennance
.
Soe
doe
you
.
9.
The
Novatians
held
that
the
Church
had
noe
power
to
remitt
Sinn
;
deny'd
Confession
,
rejected
the
Sacrament
of
Confirmation
,
(
soe
attesteth
Saint
Ambrose
of
them
)
deny'd
any
Superiority
in
the
Church
,
affirmed
all
th'
Apostles
were
equall
,
and
that
Saint
Peter
was
not
cheefe
,
(
soe
attesteth
Theodoret.
)
You
doe
the
same
.
10.
The
Catharians
rejected
the
Sacrament
of
Pennance
,
deny'd
Purgatory
,
affirmed
Priests
ought
to
Marry
.
You
doe
the
same
.
11.
The
Manichees
mocked
Virginity
,
deny'd
Marriage
to
be
a
Sacrament
,
reproched
Catholicks
for
Worshipping
Saints
broack
downe
the
Images
,
deny'd
Free-will
,
mocked
Catholicks
for
having
memoryes
of
the
feasts
of
Martyrs
,
called
Catholicks
Idolaters
for
saying
Masse
for
the
dead
,
said
the
Saints
did
not
pray
for
us
.
Threw
away
the
Reliques
of
Saints
as
acurssed
and
abhominable
things
,
held
the
Eucharist
(
as
the
Councell
of
Nice
reports
)
was
but
a
Figure
,
that
the
Body
of
Jesus
Christ
was
not
there
.
You
doe
the
same
.
12.
The
Arrians
deny'd
prayers
for
the
dead
,
would
not
receive
Traditions
,
said
Bishops
and
Priests
were
equall
,
cast
downe
Alters
,
and
Crosses
,
hated
Monks
like
aplague
,
admitted
nothing
but
the
old
and
new
Testament
▪
You
doe
the
same
.
13.
Jovinian
mocked
Celibatt
or
the
state
of
Continency
,
preferred
Marriage
to
Virginity
.
gested
at
the
Vow
of
Religion
,
derided
Monks
,
detested
fasting
on
Fryday
,
and
Saturday
,
and
in
Lent
,
made
noe
Distinction
between
eating
,
and
fasting
,
Marryed
theire
Priestes
,
held
that
Fasting
,
and
Chastity
did
noe
way
profitt
the
Soule
,
that
Jesus
did
pray
and
fast
for
us
all
,
denyed
the
meritt
of
good
Works
,
affirming
Jesus
Christ
had
satisfy'd
for
all
,
that
all
were
Priestes
,
that
aman
may
live
in
what
Religion
hee
will
.
You
doe
the
same
.
14.
The
Waldenses
,
that
began
the
yeare
1160.
Mocked
the
use
of
Chrisme
,
in
Baptisme
,
and
Benedictions
,
Mattins
,
and
Canonicall
Houres
,
prayers
to
Saints
,
and
Lent
,
deny'd
Purgatory
,
said
Extremunction
was
noe
Sacrament
,
scoffed
at
prayers
for
the
Dead
,
denyed
the
power
of
the
Pope
,
derided
Pardons
,
and
Indulgences
,
said
the
Devill
had
invented
Monks
,
and
Religious
Orders
,
held
the
Priest
was
as
high
as
the
Bishop
.
You
doe
the
same
.
There
are
about
forty
Heresies
more
in
said
Litanie
which
for
sauing
tyme
I
omitt
:
the
same
Author
says
,
that
Luther
with
his
German
Apostata's
raked
up
from
Hell
404
▪
Heresies
.
Of
Calvin
I
have
given
you
an
account
in
his
owne
Words
Page
124.
beginning
thus
:
Calvin
,
comme
une
meschante
Arragneé
,
&c.
What
ought
to
be
considered
in
this
place
,
is
,
that
the
afore
mentioned
Hereticks
,
and
their
Heresies
,
have
been
condemn'd
by
the
Church
,
and
generall
Councells
:
this
being
soe
,
I
shall
pray
Sall
,
as
hee
tenders
the
Salvation
of
his
owne
Soule
,
to
examine
with
how
many
of
these
Heresyes
are
the
Protestants
infected
,
and
how
many
of
them
are
delivered
as
Doctrin
of
the
Confession
of
England
in
the
XXXIX
.
Articles
of
the
Church
of
England
,
let
him
look
well
to
what
hee
hath
done
,
it
is
certaine
noe
man
sound
in
his
witts
will
drink
of
a
Fountaine
wherin
snakes
,
and
todes
,
spitt
theire
Poyson
,
no
man
will
stay
in
a
House
infected
with
the
plague
,
if
hee
can
gett
out
.
The
second
Advertisment
.
Cleare
places
of
Scripture
in
many
points
controverted
make
for
the
Catholicks
.
THere
is
nothing
more
frequent
then
Protestants
to
bragg
,
that
Scriptures
are
for
them
,
in
all
Articles
,
controverted
between
them
and
Catholicks
.
This
great
Evidence
they
have
,
(
as
they
say
)
on
theire
owne
side
,
and
therfore
they
lay
a
side
Traditions
,
ancient
Fathers
,
Councells
,
Canons
,
and
Schoole
Arguments
:
they
will
stand
to
noe
other
Tryall
but
Scriptures
,
and
when
they
come
to
this
test
,
they
are
aground
,
and
faile
quite
in
produceing
formall
Scriptures
for
themselves
:
of
the
other
side
wee
Catholicks
admitt
of
Councells
,
Fathers
,
Traditions
,
&c.
for
good
Evidences
in
desiding
differrence
of
Religion
between
us
and
them
;
which
they
denying
,
wee
bring
express
places
of
Scripture
,
which
they
cannot
doe
,
as
doth
clearly
appear
in
the
ensuing
Articles
,
and
matters
controuerted
between
us
&
them
.
For
example-sake
wee
Catholicks
Real-presence
for
proving
the
Real-Presence
have
expressly
,
Math.
cap.
26.
Ioan.
cap.
6.
Iac.
2.
Iustification
.
This
is
my
Body
,
You
have
noe
where
,
this
is
the
signe
of
my
Body
.
Wee
have
expressly
,
The
Bread
that
I
will
give
you
is
my
Flesh
.
You
have
no
where
.
It
is
but
the
signe
of
my
Flesh.
Wee
have
expressly
.
A
man
is
justifyed
by
Works
,
and
not
by
Faith
only
:
You
have
noe
where
,
A
man
is
justifyed
by
Faith
alone
,
noe
,
nor
that
hee
is
justifyed
by
Faith
without
works
,
talking
of
works
that
follow
Faith
,
wherof
only
our
Controvercy
is
;
Wee
have
expressly
,
Whose
sinns
you
forgive
,
Absolution
.
Ioan.
cap.
20.
are
forgiven
,
whose
sinns
you
retaine
,
are
retained
.
You
have
noe
where
,
That
Priests
cannot
forgive
,
or
retaine
sinns
on
Earth
.
Wee
have
expressly
,
The
doers
of
the
Law
shall
be
justifyed
.
Rom.
cap.
2.
You
have
noe
where
,
That
the
Law
required
at
Christians
Hands
,
is
impossible
,
or
that
the
doing
therof
justifyes
not
Christians
.
Wee
have
expressly
,
Vow
ye
,
and
render
your
Vowes
.
Psal.
cap.
75.
Vowes
.
You
have
no
where
,
Vow
ye
not
,
or
if
you
have
vow'd
,
break
your
Vowes
.
Wee
have
expressly
,
Keep
the
Traditions
,
which
you
have
learned
,
Traditions
.
Epist.
1
Thess.
cap.
2.
either
by
Word
or
Epistle
.
You
have
noe
where
,
The
Apostles
left
noe
Traditions
to
the
Church
unwritten
.
Wee
have
expressly
,
Commaundements
Math.
cap.
19.
If
thou
will
enter
into
life
,
keep
the
Commaundements
.
And
(
when
hee
said
hee
did
that
already
)
If
thou
wilt
be
perfect
,
goe
,
and
sell
all
thou
hast
,
and
give
to
the
poore
,
and
follow
mee
.
You
have
no
where
,
That
either
the
Commaundements
can
not
be
kept
,
or
that
wee
are
not
bound
unto
them
,
or
that
there
is
noe
degree
of
life
,
one
perfecter
then
another
.
Wee
have
expressly
,
Work
your
owne
Salvation
works
.
Phillip
.
cap.
2.
with
feare
and
trembling
.
You
have
noe
where
,
Either
that
a
man
can
worke
nothing
towards
his
owne
Salvation
,
being
helpt
with
the
grace
of
God
:
or
that
a
man
should
make
it
of
his
beleefe
,
that
hee
▪
shall
be
saved
without
all
doubt
or
feare
.
Wee
have
expressly
.
Doe
ye
worthy
frutes
Pennance
.
Luc.
cap.
3.
of
Pennance
.
You
have
noe
where
,
That
Faith
only
is
sufficient
without
all
Satisfaction
,
and
all
other
works
of
Pennance
.
Wee
have
expressly
.
That
every
man
shall
be
saved
according
Apoc.
cap.
20.
to
his
works
.
You
have
noe
where
,
That
men
shall
be
judg'd
only
according
to
theire
Faith
.
Wee
have
expressly
,
That
it
is
a
holy
Cogitation
to
Prayer
for
the
Dead
.
2
Mach.
cap.
12.
Sacrifice
for
the
D●ad
.
2
Mach.
cap.
12.
Voluntary
.
Corporall
affliction
.
Daniell
cap.
10.
Almes
.
Tobias
cap.
12.
Prayer
of
Saints
,
for
those
on
Earth
.
2
Mach.
cap.
14.
pray
for
the
Dead
.
You
have
noe
where
,
It
is
Superstition
or
unlawfull
to
doe
the
same
.
Wee
have
an
express
example
,
Of
an
holy
man
,
that
offered
Sacrifice
for
the
Dead
.
You
have
noe
example
of
any
good
man
,
that
ever
reprehended
it
.
Wee
have
expressly
.
That
the
Affliction
which
Daniell
us'd
upon
his
Body
,
was
acceptable
in
the
sight
of
God
.
You
have
noe
where
,
That
such
voluntary
Corporall
afflictions
are
in
vaine
.
Wee
have
expressly
.
That
an
Angell
did
present
Tobias
his
good
works
,
and
Almes-deeds
before
God
.
You
have
noe
where
that
Angells
cannot
,
or
doe
not
the
same
,
Wee
read
expressly
,
That
Ieremias
the
Prophet
after
hee
was
dead
pray'd
for
the
People
of
Israell
.
You
have
noe
where
the
contrary
to
this
in
express
Scripture
.
I
leave
many
places
more
that
I
might
relate
,
but
these
are
enough
to
prove
that
express
Scriptures
are
for
us
,
and
not
for
you
:
nor
can
you
shew
that
wee
are
driven
to
deny
any
one
book
of
the
byble
,
or
to
gloss
upon
plaine
places
of
Scriptures
,
as
you
are
forced
to
doe
.
I
pray
you
Sall
consider
well
these
things
,
for
they
touch
narrowly
your
new
Religion
.
Further-more
I
dare
give
you
this
Challenge
,
that
whereas
there
have
been
,
soe
many
hundred
Heresies
for
the
space
of
one
thousand
sixhundred
and
seventy
odd
years
in
the
Christian
Church
,
condemned
and
Anathematized
by
her
and
her
Bishops
,
if
it
can
bee
shew'd
,
that
the
Roman
Catholicks
doe
agree
or
participate
in
any
one
point
,
truly
,
and
sincerly
,
that
was
Iudged
for
an
Heresy
in
old
tyme
,
and
that
the
Roman
Catholicks
doe
hold
it
,
in
that
sence
and
meaning
wherin
it
was
condemned
,
that
then
wee
will
yield
,
that
our
Religion
is
false
,
and
our
Church
noe
true
Church
.
But
on
the
other
side
,
wee
Catholicks
offer
to
shew
clearly
,
that
you
Protestants
doe
hold
divers
old
and
evident
Heresyes
that
were
condemned
openly
,
for
Heresyes
by
the
ancient
Catholick
Church
,
and
in
the
self-same
sence
and
meaning
wherin
they
were
condemned
,
as
is
evident
in
the
Heresyes
of
Aerius
against
Fasting
days
commaunded
by
the
Church
and
Prayer
for
the
dead
:
as
alsoe
of
the
Heretick
Vigilantius
that
denyed
Saints
to
Old
heresys
held
by
Protestants
.
be
prayd
unto
,
and
theire
Reliques
to
be
honoured
:
of
the
Heretick
Iovinian
,
that
compared
Matrimony
with
Virginity
,
and
other
like
,
for
which
wee
aleage
Epiph.
Haeres
.
75.
Hier.
cont
.
Vigilantium
&
cont
.
Iovin
,
Aug.
lib.
de
Haeresibus
Heres.
50.
defence
pag.
15.
Doct.
Fulke
against
Bristowes
Motius
pag.
54.
the
cleare
testimonys
of
Saint
Epiphanius
Saint
Hierome
,
and
Saint
Augustin
:
and
the
matter
is
soe
cleare
,
that
Doctor
Fulk
his
words
are
brought
in
against
Doctor
Bristo's
motives
saying
:
that
Epiphanius
and
Augustin
were
deceived
in
recording
those
for
Heresyes
which
are
not
;
And
that
Ierome
rather
rayleth
,
then
reasoneth
,
and
that
Vigilantius
was
a
good
man
,
and
his
opinion
sound
.
Sall
you
see
Mr.
Fulk
a
grave
Doctor
in
your
Church
drawne
to
that
extremity
in
this
point
,
that
hee
is
forced
to
Iudge
Epiphanius
and
Augustin
two
grave
and
ancient
Doctors
and
Saints
alsoe
,
to
have
beene
deceived
,
and
Saint
Ierom
to
have
rather
railed
,
then
reasoned
,
and
infine
to
say
,
that
Vigilantius
a
pestiferious
condemned
Heretick
was
a
good
man
,
and
his
opinion
sound
.
Good
Doctor
Fulk
you
sore
to
high
,
when
you
dare
judge
Doctors
,
&
pillars
of
Gods
Church
to
haue
been
deceiued
;
can
not
wee
say
to
you
Fulk
,
Quis
te
constituit
iudicem
Upon
those
eminent
Doctors
?
Sall
this
ought
to
trouble
you
in
your
new
Religion
,
that
one
of
the
graue
Rabbins
of
your
Church
hath
showd
himselfs
soe
foolish
and
impious
,
as
to
preferre
Vigillantius
a
Notorious
Heretick's
Opinion
to
the
Iudgment
of
three
soe
renowned
Fathers
in
a
matter
concerning
faith
:
Speake
my
Frind●●●
speak
truth
,
and
shame
the
Devill
,
is
not
this
an
intollerable
presumption
in
your
Fulk
an
obscure
man
,
not
knowne
out
of
the
Iland
of
Brittain
▪
Sall
I
pray
put
these
things
together
,
1.
That
hee
,
that
houldeth
any
one
Heresie
can
not
be
saued
,
soe
teacheth
Scripture
.
A
man
that
is
an
Heretick
after
Ad
Titum
Cap.
3.
the
first
and
second
Admonition
auoyd
:
knowing
that
hee
,
that
is
such
an
one
,
is
subverted
and
sinneth
,
being
condemned
by
his
owne
Iudgment
.
2.
It
is
confessed
by
both
parts
,
that
only
a
true
Roman
Catholick
can
be
saued
,
as
was
declar'd
aboue
in
pag.
40.
41.
42.
and
43.
as
Doctor
King
Bishop
of
London
,
proves
out
of
your
owne
learned
men
and
writers
:
and
cleare
it
is
,
that
hee
that
holdeth
any
Heresie
,
cannot
be
a
true
Roman
Catholick
,
for
that
the
Names
,
and
Natures
of
the
things
are
repugnant
,
and
consequently
,
if
any
Protestant
of
the
English
Church
doth
hold
any
one
confessed
Heresie
,
hee
cannot
bee
saued
:
Now
the
cited
Doctors
have
evidently
showne
and
prou'd
;
The
now
Church
of
England
holdeth
many
Heresyes
,
wherfore
it
cannot
be
the
true
Church
,
and
consequently
,
those
dying
in
that
Church
and
Religion
,
can
not
be
sau'd
.
Doctor
Fulk
saying
those
learned
Fathers
,
Epiphanius
,
Augustin
,
and
Hierome
,
were
deceived
,
and
that
Vigilantius
the
Hereticks
Opinion
was
sound
,
is
a
weak
ground
to
rely
upon
in
the
present
Doctrin
,
and
points
of
Faith
,
and
none
but
a
madd
man
or
in
a
fury
of
blinde
zeal
will
give
him
creditt
against
those
most
holy
,
and
learned
Fathers
.
This
is
a
high
and
dangerous
point
,
Sall
you
had
need
look
well
unto
it
.
The
third
Advertisment
.
A
dissention
in
Fundamentall
points
,
and
Articles
being
between
Protestants
,
they
must
hold
on
another
for
Hereticks
,
Ergò
Sall
if
he
mindes
his
Salvation
,
will
part
from
that
Church
.
IN
the
true
Church
the
beleevers
in
all
Countrys
,
and
places
,
agree
in
all
Articles
of
Faith
,
as
it
is
in
the
Roman
Catholick
Church
,
and
as
it
was
in
the
Tyme
of
the
Apostles
as
this
Text
signify's
,
And
the
multitud
of
the
beleevers
Actor
.
Cap.
4.
Irinaeus
c.
1.
l.
1.
had
one
hart
and
one
Soule
;
Saint
Irinaeus
excellently
teacheth
this
.
Quam
accepit
Praedication●m
&
fidem
(
Ecclesia
)
diligenter
custodit
,
quasi
unam
domum
inhabitans
,
similiter
credit
,
quasi
unam
animam
habens
,
&
unum
co●
,
&
consonanter
haec
praedicat
,
&
docet
,
&
tradit
quasi
unum
possidens
cor
.
That
is
:
The
Church
keeps
diligently
the
Faith
and
preaching
shee
received
,
as
if
the
whole
Church
were
dwelling
in
one
House
;
shee
likewise
beleeveth
,
as
if
all
the
beleevers
had
but
one
Soule
,
and
one
hart
,
and
shee
preacheth
,
and
teacheth
,
and
delivereth
all
points
of
Faith
,
as
if
all
the
beleevers
had
but
one
mouth
.
Can
this
be
said
of
the
English
Church
?
Noe
,
but
all
is
truly
verifyed
of
the
Roman
Catholick
Church
.
Saint
Cyprian
doth
likewise
confirme
this
Unity
of
beleefe
in
the
Church
.
Exordium
(
Ecclesiae
)
S.
Cypr.
de
Vnitate
Ecclesiae
.
ab
unitate
profisiscitur
,
primatus
Petro
datur
,
ut
una
Christi
Ecclaesia
&
Cathedra
una
,
Monstretur
.
That
is
:
The
beginning
of
the
Church
proceedeth
from
Unity
and
concord
,
primacy
is
given
Peter
,
that
the
Church
of
Christ
may
be
proved
to
be
one
,
and
the
Chaire
one
.
Let
Saint
Pauls
Words
give
undenyable
weight
and
creditt
to
what
is
said
.
One
To
the
Ephesians
cap.
4.
Body
,
(
saith
th'
Apostle
)
and
one
Spiritt
:
as
you
are
called
in
hope
of
your
Vocation
.
One
Lord
,
one
Faith
,
one
Baptisme
.
One
God
,
and
Father
of
all
,
which
is
over
all
,
and
by
all
,
and
in
all
us
.
The
Devines
of
England
would
faine
perswade
us
there
is
noe
contention
,
or
difference
in
Fundamentall
Points
,
or
Articles
of
Faith
between
Protestants
,
as
for
example
between
Lutherans
and
Calvinists
,
soe
teacheth
Docter
Charke
,
saying
in
his
reply
to
the
defence
of
the
Censure
,
that
in
Principall
points
of
Faith
,
the
Lutherans
,
and
Calvinists
agree
,
and
are
bretheren
.
And
Doctor
Whitaker
signify's
the
same
,
saying
:
wee
reverence
Luther
as
a
Father
,
and
the
Lutherans
,
and
Zwinglians
our
very
deare
Bretheren
in
Christ
.
See
above
page
83.
This
hee
would
not
say
,
if
hee
held
they
disagree'd
in
Principall
points
of
beleefe
.
But
the
matter
is
otherwise
,
as
will
appeare
to
those
will
examine
the
great
contentions
between
Lutherans
and
Zwinglians
.
Luther
holds
,
the
Zwinglians
for
Hereticks
being
Sacramentarians
(
the
same
Iudgement
hee
gives
of
Calvinists
)
saying
of
them
:
Hereticos
serio
Censemus
,
&
alienos
ab
Ecclesia
Dei
&c.
That
is
:
Wee
doe
seriously
censure
them
for
Luther
contra
Artic.
Lovan
.
Thes.
27.
Hereticks
,
and
aliens
from
the
Church
of
God
.
As
alsoe
hee
affirmeth
that
theire
first
Author
Zwinglius
,
Latro
mortuus
est
.
That
hee
dyed
a
theefe
,
and
in
his
Iudgment
was
damn'd
.
Which
Iudgment
hee
saith
,
(
Christ
doth
commaund
us
to
pronounce
upon
such
as
deny
him
in
this
life
as
Zwinglians
did
(
in
denying
the
Real-Presence
)
of
whome
hee
says
further
,
that
hee
held
him
not
in
the
number
of
Christians
,
Quia
totum
Christum
amiserat
,
for
that
(
therby
)
hee
had
lost
Christ
all
together
.
(
And
furthermore
hee
said
that
hee
held
said
Zwinglius
his
books
,
and
Doctrin
for
nothing
else
but
for
venenum
tartarei
daemonis
.
That
is
:
The
poyson
of
the
Deuill
of
hell
:
and
that
hee
would
never
have
more
conversation
,
either
with
him
,
or
with
those
of
his
sect
▪
how
doth
Chark
tell
us
that
Lutherans
and
Zwinglians
are
bretheren
in
Christ
agreeing
in
fundamentall
points
of
Doctrine
,
seeing
Luther
holds
all
Zwinglians
,
and
Calvinists
Hereticks
,
for
denying
the
Real-Presens
,
and
damned
Soules
,
and
theire
Doctrin
for
poyson
of
the
Deuill
?
Surely
the
Protestants
of
England
,
if
they
hold
Luther
for
a
holy
man
,
and
true
Doctor
,
and
reverence
him
for
a
Father
,
haue
great
cause
to
tremble
and
feare
seeing
hee
holds
them
all
for
Hereticks
in
a
fundamentall
Article
of
Faith
,
(
that
of
the
Real-presence
)
whose
Faith
in
this
point
is
that
of
Zwinglius
,
censured
as
was
now
said
for
an
Heresy
.
There
are
other
p●incipall
points
of
Religion
in
which
Lutherans
differ
from
Calvinists
.
Franciscus
Stancarus
a
Stanca
.
Lib.
contra
Calvin
.
N.
4.
famous
Protestant
Preacher
in
Polonia
,
hath
particularly
written
against
Calvin
.
Cave
Christiane
Lector
,
&c.
That
is
:
Beware
Christian
Reader
of
the
Books
of
Calvin
,
especially
in
the
Articles
about
the
Blessed
Trinity
,
Incarnation
of
Christ
,
and
his
Mediation
,
about
the
Sacrament
of
Baptisme
,
and
Predestination
:
Continent
enim
Doctrinam
impiam
,
&
blasphemias
Arianas
.
That
is
:
For
that
they
containe
impious
Doctrine
,
and
Arian
Blasphemyes
.
Another
famous
Protestant
writer
of
the
Lutheran
party
,
called
Conradus
Conradus
de
Theol.
Calrin
.
Lib.
1.
Art
.
18
Schlusselburgius
writeth
thus
:
Albeit
(
saith
hee
)
in
the
beginning
,
the
Controversy
of
the
Sacramentaryes
was
only
about
one
Article
,
yet
by
theire
naughty
Disputations
,
the
Calvinistes
are
passed
now
soe
farre
,
as
they
have
brought
into
doubt
,
noe
small
number
of
cheefe
Articles
of
Christian
Faith
:
for
now
is
the
Contention
between
us
and
them
,
of
the
Omnipotency
of
God
,
of
the
Vnion
personall
of
two
Natures
in
Christ
,
de
Comunicatione
Idiomatum
,
of
the
Comunication
of
Names
in
the
Blessed
Trinity
,
of
the
glorious
Body
of
Christ
,
of
his
Assention
into
heaven
,
of
the
differrence
of
Sacraments
,
of
the
old
and
new
Testament
,
of
the
force
and
efficacy
of
Baptisme
,
of
the
prerogative
of
Infants
borne
of
Infidels
,
of
the
supper
of
our
Lord
,
of
Predestination
,
&c.
Noe
man
will
deny
these
to
be
great
Controversyes
,
and
Articles
of
Religion
,
in
all
which
the
Lutherans
,
and
Calvinists
disagree
,
and
how
then
will
Charke
prove
them
to
agree
in
fundamentall
points
of
Religion
as
Bretheren
in
Christ
?
The
said
Conradus
hath
written
three
whole
Books
principally
to
prove
this
point
,
that
Lutherans
and
Sacramentaryes
,
but
especially
Calvinistes
are
Irreconsilable
in
the
very
chief
Controversyes
of
Religion
.
And
in
his
second
Book
,
and
thirteenth
Article
hee
hath
these
Words
:
Nos
negamus
,
inter
nos
&
Calvinistas
in
Doctrinae
fundamento
esse
consensum
:
That
is
:
Wee
deny
that
there
is
betwixt
us
and
Calvinistes
any
consent
,
or
agreement
in
fundamentall
points
of
Doctrine
.
And
hee
further
in
the
very
Title
of
his
Book
,
affirmeth
his
cheefe
purpose
to
be
,
to
demonstrate
to
the
eye
as
in
a
Table
,
that
the
Calvinistes
(
De
nullo
ferè
Christianae
sidei
Articulo
Rectè
sentiunt
)
have
noe
right
Faith
,
allmost
in
any
one
Article
of
Christian
Religion
.
Likewise
one
Samuell
Huberinus
writt
Samuel
Hube
rinus
in
Antith
.
a
Book
,
whose
Title
was
,
Antithesis
Lutheranae
&
Calvinisticae
Doctrinae
in
praecipuis
fidei
Articulis
.
That
is
:
The
Contradiction
or
contrariety
between
Lutheran
and
Calvinian
Doctrin
in
the
principall
Articles
of
Faith
.
Yet
was
this
Huberinus
a
zealous
Protestant
.
I
will
conclud
with
the
Iudgment
of
Doctor
Aegidius
Hunnius
publick
Reader
of
Divinity
in
the
Lutheran
University
of
Wittembergh
,
of
Calvins
writing
upon
the
Scriptures
,
his
Book
was
printed
in
the
same
place
Anno
Domini
1594.
In
the
beginning
of
his
Book
hee
hath
this
Assertion
,
that
hee
will
shew
most
clearly
,
and
evidently
:
Quod
,
Ioannes
Calvinus
Illustrissima
Scripturae
sacrae
loca
&
Testimonia
de
gloriosa
Trinitate
,
Deitate
Christi
,
&
Spiritus
Sancti
,
in
primis
autem
vaticinia
Prophetarum
,
de
adventu
Messiae
,
nativitate
ejus
,
Passione
,
Resurrectione
,
Ascensione
in
caelos
,
sessione
ad
dexteram
Dei
detestandum
in
modum
corrumpere
non
exhorruit
.
That
is
:
That
Iohn
Calvin
in
his
commentarys
upon
the
bible
,
was
not
afrayd
to
corrupt
most
detestably
,
the
most
clearest
places
,
and
testimonys
of
holy
Scripture
concerning
the
Glorious
Trinity
,
the
God-head
of
Christ
,
and
of
the
Holy
Ghost
,
and
Principally
,
the
forretellings
of
Prophets
,
of
the
coming
of
the
Messias
,
his
nativity
,
passion
,
Resurection
,
Ascention
into
heaven
,
and
his
sitting
at
the
right
hand
of
God
.
All
which
Articles
(
saith
this
Doctor
)
doth
Calvin
willfully
corrupt
in
his
expositions
,
in
the
favour
of
Iewes
,
Arians
,
and
other
such
enemyes
of
Christ
:
which
hee
proveth
by
alleadging
above
forty
,
or
fifty
places
,
citing
Calvins
owne
words
,
and
commentaryes
therupon
,
soe
clearly
,
and
perspicuously
,
against
sence
,
and
expositions
of
all
holy
Fathers
,
that
if
his
commentaryes
therin
were
to
bee
admitted
,
those
foure
named
points
,
or
Articles
of
Christian
Religion
can
not
be
defended
,
against
the
force
and
adversaryes
of
Christes
name
.
And
is
not
this
a
brotherly
agreement
between
Lutherans
and
Calvinistes
in
Principall
points
and
misteryes
of
Religion
?
but
the
Lutherans
have
the
best
of
it
,
for
wheras
Luther
and
his
followers
to
this
day
condemne
the
Calvinists
as
Hereticks
,
(
especially
for
not
beleeving
the
Body
of
Christ
to
bee
realy
and
substantially
present
in
the
Sacrament
of
the
Altar
)
the
Protestants
of
England
(
who
are
Calvinists
and
deny
the
Real-presence
)
hold
Luther
for
a
holy
man
,
and
theire
Father
,
and
hold
all
the
Lutherans
theire
very
deare
bretheren
in
Christ
,
as
Doctor
Whitaker
above
cited
doth
averre
.
To
leave
Germany
,
and
to
speak
of
the
Professors
of
Protestanisme
in
England
,
&
Scotland
,
doe
not
many
of
them
entertaine
quarrells
,
and
falings-out
among
themselves
,
about
Principall
Articles
of
Religion
?
doe
not
the
greatest
part
by
much
of
the
Protestants
in
England
,
hold
the
King
is
supreme
head
of
the
Church
?
all
of
one
opinion
with
the
Bishops
maintaine
this
as
an
Article
of
Religion
in
that
Protestant
Church
,
(
but
the
Protestants
of
Geneva
and
all
depending
upon
theire
Doctrin
,
in
France
and
elswhere
,
doe
not
hold
this
Kingly
supremacy
for
an
Article
of
Faith
)
and
are
not
Catholicks
punished
by
Law
,
and
somtymes
put
to
death
for
denying
this
supremasy
▪
which
would
be
a
meer
murthering
of
them
,
and
the
greatest
cruelty
in
the
World
,
if
those
that
put
them
to
death
did
not
hold
that
supremecy
to
be
an
Article
of
Faith
.
Now
if
you
will
be
pleas'd
to
demaund
what
those
Protestants
in
England
,
and
Scotland
(
caled
Presbiterians
,
or
Puritans
)
say
to
this
Article
,
they
flattly
deny
this
supremacy
to
be
an
Article
of
Faith
,
though
none
of
them
did
ever
suffer
death
for
denying
the
same
,
nay
,
they
are
esteemed
(
not
with
standing
theire
opinion
in
this
)
to
be
of
the
Protestants
communion
.
A
gaine
all
Protestants
that
follow
the
Bishops
hold
the
dignity
,
and
superiority
of
Arch-Bishops
,
and
Bishops
to
be
agrecable
to
Gods
word
,
and
as
the
Devines
speak
de
Iure
Devino
,
and
what
say
the
Presbiterians
to
this
?
By
theire
Champion
Martin
Mar-Prelate
,
and
his
mutenous
moke-bates
that
band
under
his
cullors
cry
all
of
them
in
the
Name
of
the
Lord
,
(
as
Thomas
Rogers
doth
attest
)
That
the
calling
of
Bishops
is
In
his
Sermon
printed
by
Iohn
windet
1590.
pa.
13.
unlawfull
,
that
they
be
Ministers
of
Antichrist
,
worss
then
Fryers
,
and
Monks
Deuills
Bishops
,
and
Deuills
In-carnate
.
Sall
you
must
grant
mee
these
dissentions
between
Protestants
,
and
Protestants
in
England
and
Scotland
about
the
Kings
supremacy
,
and
the
Order
,
and
Dignity
of
Bishops
are
not
Triueall
,
but
Fundamentall
,
and
they
have
been
now
many
years
contending
in
theire
Writings
and
Conferrences
,
and
still
are
about
these
points
,
and
others
that
are
the
very
sinews
,
and
Soule
of
theire
Religion
,
in
endless
quarrells
,
and
Contensions
.
If
that
were
my
Business
,
I
could
sett
downe
many
and
great
differrences
,
quarells
,
and
contensions
between
these
two
kinde
of
Protestants
.
In
this
place
I
think
it
pertinent
to
say
somthing
particularly
of
the
Protestants
called
Presbiterians
,
who
were
neuer
by
any
act
of
Parlament
(
that
wee
could
heare
of
)
proscribed
from
the
Communion
of
the
Protestants
,
that
stick
to
the
Religion
of
the
King
and
the
Bishops
.
Impiety
,
Fury
,
and
Rebellion
gave
beginning
to
this
Sect
and
Religion
in
Scotland
(
as
hath
been
aboue
said
in
Page
164.
and
165.
)
They
had
two
Reformations
,
the
first
was
begun
by
Iohn
Knox
an
Apostata
Priest
,
and
though
his
Reformation
was
ungodly
and
unreasonable
,
the
second
was
farre
more
unreasonable
and
ungodly
.
A
Presbiterian
that
was
converted
to
the
Catholick
Faith
,
describes
the
Presbiterian
Piety
in
this
kinde
.
There
was
among
us
a
pretext
of
Piety
,
but
wee
had
not
the
substance
of
it
:
wee
had
indeed
much
preaching
,
praying
,
fasting
and
such
like
exercises
;
but
our
long
preachings
,
were
nothing
but
continuall
prayses
of
the
Covenant
,
the
solemne
League
,
which
they
cry'd
up
to
the
heavens
;
butt
wee
omitted
(
as
our
Saviour
observed
of
the
Pharisies
)
the
weighty
Matters
of
the
Law
,
as
Iudgment
,
Mercy
,
and
Faith
:
Our
Ministers
told
us
wee
were
the
happiest
People
of
the
World
,
for
they
said
,
wee
only
of
all
Nations
had
the
honour
to
be
Covenanters
with
God
,
and
that
wee
had
the
truth
of
the
Ghospell
in
greater
purity
then
Geneva
it selfe
,
that
wee
had
soe
cleare
a
light
,
that
the
like
had
not
shined
to
any
Nation
since
the
tymes
of
the
Apostles
,
yea
one
,
who
was
esteemed
a
principall
Apostle
among
us
,
did
not
stick
to
say
in
the
pulpitt
(
amidst
the
many
Miserys
,
Confusions
,
and
Troubles
,
which
then
lay
upon
this
Church
,
and
Nation
)
That
the
Angells
and
Saints
of
heaven
,
if
they
could
leave
the
sight
of
God
,
would
be
glad
,
to
come
downe
and
see
,
the
admirable
beauty
of
the
Presbiterian
Church
of
Scottland
.
Soe
farre
this
new
Catholick
.
And
was
not
this
ridiculous
preacher
,
with
the
beauty
of
his
Scottish
Kirck
,
a
great
Hipocrite
and
Pharisie
?
It
was
much
observed
,
that
shortly
after
solemne
fastes
of
Presbiterians
,
the
country
and
state
was
allways
sure
of
some
unhappy
claps
,
the
puritan
fast
was
still
fatal
,
and
ordinarily
a
preparation
to
some
violence
,
or
evill
worke
that
was
intended
;
this
made
many
understand
,
what
Queene
Mary
Stuart
meant
by
that
famous
saying
.
That
shee
was
as
much
affraid
of
a
fast
of
the
Ministers
,
as
of
an
Army
of
Souldiers
;
for
experience
taught
her
,
that
those
fasts
were
prognostick
signes
of
ensuing
tempests
:
theire
long
prayers
alsoe
did
not
prove
them
to
be
Saints
,
more
then
the
like
did
sanctify
the
Pharasyes
:
they
bragged
much
of
the
spiritt
,
but
shew'd
noe
fruites
therof
,
these
bee
the
fruites
of
the
spiritt
which
Saint
Paul
recounts
to
the
Galatians
.
The
fruite
of
Ad
Galat.
cap.
5.
the
spiritt
(
saith
hee
)
is
love
,
joy
,
peace
,
long
suffering
,
Gentelnesse
,
goodness
,
Faith
,
meekness
&c.
This
second
Presbiterian
●eformation
beganne
with
a
prodigious
abolishment
of
all
holy
things
:
Mala
arbor
,
Malos
fructus
faci●
.
1.
They
condemned
and
cast
downe
Episcopacy
,
(
this
they
doe
whersoever
they
have
power
)
quite
contrary
to
the
Law
of
God
,
for
Episcopacy
is
de
Iure
Divino
.
This
order
and
degree
they
abhor'd
as
Tyrannicall
and
Anti-Christian
,
yet
Saint
Paul
writing
to
Timothey
,
saith
:
If
a
man
desireth
a
Bishops
Office
,
hee
desireth
1.
Tim.
cap.
3.
a
good
thing
.
The
Apostle
likewise
affirmeth
that
Bishops
are
to
Order
Priests
and
Iudge
them
,
wherfore
hee
saith
in
his
Epistle
to
Titus
:
That
hee
left
Ad
Titum
Cap.
1.
him
in
Cret
to
Order
Priestes
by
Cittys
.
By
this
it
is
plaine
,
and
evident
that
the
Presbiterians
gain-say
Saint
Paul
.
Hee
saith
the
office
of
a
Bishop
is
a
good
worke
,
and
they
say
it
is
Tyrannicall
and
Anti-Christian
,
wherin
they
show
themselves
prophane
presumptious
fellows
,
in
seeking
to
distroy
the
Doctrin
of
the
Holy
Ghost
pronounced
by
the
Mouth
of
the
great
Apostle
;
two
evills
they
doe
in
this
:
They
contradict
the
Oracle
of
God
,
secondly
they
incurre
the
curses
threatned
by
the
Prophet
.
Woe
unto
them
,
who
call
evill
good
,
and
Isay
.
Cap.
1.
good
evill
.
Let
us
for
confounding
those
Presbiterians
cite
in
this
Matter
some
of
the
ancient
Fathers
.
Saint
Augustin
upon
that
place
of
Saint
Paul
(
who
seeks
a
Bishops
Office
desireth
a
good
thing
)
saith
th'
Apostle
would
show
what
the
Office
of
a
Bishop
is
,
to
witt
:
A
Name
of
Aug.
lib.
19.
deCivi
.
Dei
.
cap.
19.
Labour
,
and
not
of
honour
,
that
hee
may
know
himself
not
to
be
a
Bishop
,
who
desires
to
preside
,
and
not
to
profitt
.
Saint
Hierom
says
:
That
in
the
primative
Church
,
the
calling
of
a
Bishop
was
the
next
degree
to
Martyrdom
:
wherfore
(
saith
hee
)
the
Office
of
a
Bishop
being
soe
Hier.
Ap.
Cornel.
in
hunc
Loc.
high
,
and
excellent
,
soe
hard
and
dangerous
,
it
was
noe
wonder
th'
Apostle
required
many
excellent
quallitys
,
and
vertues
in
a
Bishop
to
exercise
profitably
his
Office
,
which
Saint
Paul
calls
a
good
worke
.
Saint
Ignat.
Epist.
ad
Tarscens
.
Ignatius
,
Bishop
of
Antioch
,
Disciple
of
th'
Apostles
and
a
holy
Martyr
,
describes
an
excellent
subordination
of
Pastors
in
the
Church
.
Priests
(
saith
hee
)
be
subject
unto
your
Bishops
,
Deacons
unto
Priests
:
and
you
People
unto
Priests
and
Deacons
:
who
shall
observe
this
comlyness
of
Order
,
I
would
willingly
change
my
Soule
with
theirs
:
and
our
Lord
be
with
them
for
ever
.
2.
The
second
comly
worke
of
the
Presbiterians
Reformation
,
was
to
lay
a
side
the
Lords
prayer
,
and
to
put
it
out
of
use
and
creditt
,
and
all
sett
Prayers
:
was
not
this
a
horrible
Tentation
of
the
Deuill
?
What
more
sublime
,
holy
,
and
devine
,
then
our
Lords
Prayer
?
Christ
made
this
Prayer
,
the
Scripture
containes
it
,
our
Saviour
taught
his
Disciples
to
say
it
:
when
you
pray
(
said
Christ
)
say
Father
hallowed
Luke
cap.
11.
be
thy
Name
.
Children
learn
this
Prayer
sucking
theire
Mothers
Brest
.
The
Church
of
God
hath
ever
esteem'd
and
practis'd
it
,
wherfore
th'
Abollishment
of
the
Lords
Prayer
must
come
Tert.
lib.
de
oratio
.
from
the
Deuill
,
there
is
noe
way
of
excusing
it
.
This
Prayer
is
short
,
devine
,
and
substantiall
,
according
to
that
of
Tertulian
.
Our
Lords
Prayer
is
short
in
words
,
but
large
in
sense
.
The
Waldenses
defended
an
error
just
Gualter
Chron.
Saecul
.
cap.
11.
de
Wal.
Errore
.
conttary
to
this
of
the
Presbiterians
,
for
they
maintain'd
noe
other
Prayer
should
be
said
,
noe
other
forme
to
be
admitted
but
this
of
the
Lords
Prayer
,
this
had
som
collour
of
Piety
,
and
speciall
respect
done
to
that
devine
Prayer
,
but
to
abollish
it
,
as
the
Presbi
ex●ans
have
done
,
is
a
most
execrable
Impiety
)
Could
a
Christian
man
beleeve
there
would
be
Christians
found
on
Earth
,
that
would
contemne
this
devine
Prayer
(
instituted
by
Christ
Iesus
,
and
commaunded
to
be
sayd
,
commended
by
the
holy
Fathers
,
and
practised
by
the
whole
Church
tyme
out
of
memory
)
and
speak
contumeliovsly
against
the
use
of
it
?
A
great
Rabbin
and
Preacher
of
the
Covenant
called
publickly
the
use
of
saying
often
the
Lords
Prayer
a
Papisticall
Charme
,
and
another
Minister
in
Galloway
did
Glory
that
hee
had
bannished
The
▪
impious
words
of
a
Minister
.
out
of
his
Parish
two
Idols
,
to
wit
:
Our
Father
which
&c.
And
God
of
Glory
,
and
peace
&c.
A
short
Grace
,
that
was
said
ordinarily
after
meat
,
but
a
Lay-man
answered
the
impudent
Minister
in
these
Words
:
If
you
have
bannished
these
two
,
which
you
call
Idols
,
I
feare
you
will
bring
in
worss
Idols
in
theire
place
.
O
God!
thy
Patience
is
great
with
these
prophane
wicked
men
,
the
seed
of
Canaan
,
Qui
claudunt
ora
Laudantium
te
.
And
that
forbid
men
to
speak
to
your
devine
Majesty
in
a
Prayer
made
by
your
Sonne
Iesus
,
and
commaunded
by
him
to
be
sayd
by
all
.
3.
From
Laying
aside
the
Lords
Prayer
,
the
Presbiterians
goe
a
stepp
farther
in
theire
holy
Reformation
,
what
,
think
you
,
doe
they
?
a
wicked
business
.
They
abollish
that
hymne
of
praysing
God
usually
sayd
in
the
end
of
each
Psalme
:
(
Glory
to
the
Father
,
the
sonne
,
and
Holy
Ghost
.
&c.
)
even
by
the
Protestants
themselves
singing
the
Psalmes
,
which
hymne
doubtless
had
its
begining
out
of
holy
Scripture
as
this
passage
of
Saint
Iohn
may
testifye
,
And
(
saith
the
Saint
)
A
voyce
came
out
from
Apocal.
cap.
19.
v.
19.
the
throne
,
saying
:
say
prays
to
our
God
all
ye
his
servants
:
and
you
that
feare
him
,
little
and
great
.
The
Presbiterians
in
theire
hott
zeal
contradict
Saint
Iohn
and
hinder
little
,
and
great
to
sing
this
mellodious
hymne
of
prayse
to
the
Holy
Trinity
:
can
any
thing
bee
more
impious
,
then
men
acknowledging
the
Mistery
of
the
Blessed
Trinity
(
If
Presbiterians
doe
acknowledg
it
)
to
abollish
this
divine
Hymne
,
wherby
the
Trinity
is
glorifyed
.
It
happened
after
they
had
agreed
upon
this
ungodly
Reformation
,
that
the
People
in
the
Church
singing
the
Psalms
,
(
and
knowing
nothing
of
the
determination
they
had
made
)
coming
to
the
end
of
a
Psalme
,
sayd
,
as
they
were
wont
to
doe
,
Glory
to
the
Father
,
to
the
Sonne
,
and
to
the
Holy
Ghost
,
&c.
The
Presbitertan
Minister
hearing
them
,
cry'd
out
in
a
fury
,
noe
less
ridiculously
,
then
scandelously
,
Noe
more
Glory
to
the
Father
,
noe
more
Glory
to
the
Father
,
&c.
Was
ever
the
like
heard
among
Christians
?
The
Arians
,
who
deny'd
the
Divinity
of
Christ
,
and
that
hee
was
equall
to
his
Father
,
did
mainly
strive
to
change
and
pervert
this
Hymne
,
for
as
they
had
changed
the
forme
of
Baptisme
by
saying
:
I
Baptize
thee
in
the
Name
of
the
Father
,
by
the
Sonne
,
in
the
Holy
Ghost
;
Baron
.
Tom.
3.
Anno
323.
N.
174.
Soe
alsoe
they
corrupted
this
Hymne
of
Glorification
by
singing
:
Glory
to
the
Father
,
by
the
Sonne
,
in
the
Holy
Ghost
.
But
the
great
Saint
Basile
shewes
how
Basil
.
ad
Amphilich
.
dispute
.
5.
the
Hymne
of
Glorification
was
used
from
the
tyme
of
th'
Apostles
;
for
when
the
Sacrament
of
Baptisme
was
administred
by
the
Priest
when
hee
said
:
I
baptize
thee
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy
Ghost
;
The
faithfull
present
,
answered
;
Glory
bee
to
the
Father
,
to
the
Sonne
,
and
to
the
Holy
Ghost
:
The
Holy
Counsell
of
Ni●e
was
pleased
to
add
to
the
said
Hymne
,
this
Appendix
:
As
it
was
in
the
begining
,
and
now
,
and
ever
shall
be
,
World
without
end
,
Amen
.
Which
clause
appears
in
my
Iudgment●
like
a
Prophesy
,
serving
not
only
for
the
Confusion
of
th'
Arians
,
but
alsoe
of
the
Presbiterians
.
4.
What
more
holy
things
did
remaine
in
the
Church
to
bee
reformed
by
the
Presbiterian
congregation
?
The
Creed
stood
in
theire
way
,
they
would
have
it
discredited
,
and
not
to
bee
esteemed
or
caled
Apostolicale
:
will
you
heare
these
holy
men
speake
in
theire
owne
Cathechisme
.
Albe
it
(
say
they
)
the
substance
of
the
Doctrine
comprised
Catebhisme
.
West
.
infine
.
in
the
abridgment
.
commonly
called
th'
Apostles
Creed
be
fully
sett
forth
in
each
of
the
Cathechismes
,
soe
as
there
is
noe
necessity
of
incerting
the
Creed
it selfe
.
Yet
it
is
here
anexed
,
not
as
though
it
were
composed
by
the
Apostles
.
What
new
masters
or
rather
Monsters
are
these
?
What
ungodly
pestiferrous
Doctrin
is
this
?
to
say
,
and
teach
the
Creed
is
a
human
Collection
,
and
not
made
by
the
Apostles
:
this
they
declared
,
as
was
said
,
and
after
such
Declaration
they
did
not
say
it
,
neither
did
they
require
it
to
be
said
any
more
of
others
(
as
the
custome
was
formerly
)
at
Babtising
infants
:
all
this
they
did
to
put
the
Creed
out
of
Estimation
,
and
use
;
now
this
Innovation
calling
the
Creed
in
question
,
the
beleevers
therafter
could
be
sure
of
nothing
:
Thus
the
Presbyterians
indeavered
to
dash
th'
Authority
of
the
Cymbol
the
principall
foundation
of
Religion
.
O
abomination
of
furious
zealots
that
would
change
the
Apostolicall
Creed
,
which
was
taught
for
such
,
and
soe
beleeved
,
and
esteemed
in
all
ages
,
by
the
consent
of
all
Christian
Nations
,
and
said
dayly
by
all
the
Servants
of
God
young
and
old
.
But
against
the
Impiety
of
those
men
,
wee
have
the
Authority
and
Testimony
of
all
the
ancient
Fathers
,
for
the
Credit
and
Estimation
of
the
Creed
.
Cardinall
Barronius
in
the
first
tome
of
Baron
.
Tom.
1.
Annal.
an
.
44.
N.
15.
seq.
his
Annals
doth
shew
,
by
the
Testimony
of
the
holy
and
ancient
Fathers
,
that
the
Creed
was
composed
by
the
holy
Apostles
,
a
little
before
they
were
to
part
,
and
goe
into
severall
Countryes
to
preach
the
Ghospell
unto
the
Gentils
:
to
the
end
there
might
bee
,
a
certaine
,
short
,
cleare
rule
of
Faith
,
in
which
they
all
agreed
,
wherin
they
were
to
instruct
all
persons
,
and
by
which
,
as
by
a
certaine
badge
,
all
Christians
might
be
knowne
.
Be
pleased
now
to
heare
the
Fathers
speak
of
the
Symbol
.
Saint
Ambrose
saith
:
Let
us
beleeve
the
Symbol
S.
Amb.
Serm.
18.
&
Epist.
81.
of
the
Apostles
,
which
the
Roman
Church
doth
ever
preserve
,
and
keepe
inviolate
.
Saint
Hierom
saith
:
The
Symbol
of
our
Faith
,
and
hope
,
which
was
delivered
by
th'
Apostles
,
is
not
written
in
Paper
or
Ink
,
but
in
the
fleshly
Tables
of
the
hart
.
Saint
Augustin
speaks
thus
:
The
comprehension
Aug.
Serm.
42.
de
trad.
and
perfection
of
our
Faith
is
the
Creed
.
It
is
simple
(
saith
hee
)
short
and
full
.
That
its
simplicity
might
serve
the
rudeness
;
its
shortness
the
Memory
;
And
its
fullness
the
Instruction
of
the
hearers
.
Else
where
hee
saith
,
this
is
a
Symboll
brief
in
words
,
but
large
in
Misteryes
,
for
whatsoever
is
declared
in
the
Scriptures
,
or
foretold
by
the
Prophets
,
&c.
is
contained
,
and
briefly
confessed
in
it
.
To
show
the
excellency
of
the
Creed
,
which
is
therfore
to
be
often
sayd
,
Saint
Augustin
,
speaks
thus
:
Render
Aug.
homil.
fortitu
.
your
Symboll
,
render
it
unto
the
Lord
;
be
not
weary
to
rehearse
it
:
the
repitition
of
it
is
good
,
least
forgetfullness
creep
one
thee
,
doe
not
say
:
I
sayd
it
yesternight
,
I
sayd
it
to
day
,
I
say
it
every
day
,
I
have
it
well
.
Remember
thy
Faith
:
Behold
thy selfe
:
let
thy
Creed
be
a
mirrour
unto
the
,
there
see
thy selfe
if
thou
beleeve
all
,
that
thou
confessest
thy selfe
to
beleeve
,
and
rejoyce
dayly
in
thy
Faith
.
Let
it
be
thy
Riches
,
the
dayly
apparell
of
thy
Soule
.
Doe
you
not
cloath
your selfe
when
you
rise
?
Soe
by
remembring
thy
Creed
,
cloath
thy
Soule
,
least
per-adventure
forgetfullness
make
it
naked
.
Saint
Ambrose
cales
this
the
Seale
of
our
Ambr.
lib.
3.
de
Virgin
.
Tom.
4.
hart
,
which
wee
ought
dayly
to
review
;
and
the
Watch-word
of
a
Christian
which
should
bee
in
a
readiness
,
in
all
dangers
.
Wee
have
the
Creed
by
an
assured
Tradition
and
Testimony
of
the
Church
,
which
Saint
Augustin
holds
of
noe
less
certainty
then
the
Scriptures
,
as
is
signifyed
by
these
words
.
I
would
not
have
beleeved
(
saith
the
Saint
)
Aug.
Cont.
Epist.
fund
.
Cap.
5.
the
Ghospell
,
unless
the
Authority
of
the
Catholick
Church
had
moved
mee
,
&c.
And
that
Authority
being
once
weakned
,
neither
can
I
beleeve
the
Ghospell
.
Seeing
these
Presbiterians
have
abollished
the
Authority
of
the
Cr●ed
,
saying
it
is
not
Apostolicall
,
what
in
Gods-name
have
these
Doctors
given
to
the
People
in
place
of
the
Symboll
?
The
holy
Covenant
,
and
as
the
Creed
is
denyed
by
these
men
to
be
Apostolicall
,
soe
is
the
Covenant
cry'd
up
to
be
Divine
,
for
they
call
it
Gods
Covenant
and
the
Confession
of
the
Scottish
Kirck
.
This
was
truly
a
rare
exchange
;
to
deny
the
Creed
to
be
Apostolique
,
and
to
cry
up
the
Covenant
to
be
devine
.
To
Rob
us
of
a
most
ancient
,
clear
,
briefe
,
positive
,
sacred
Confession
of
Faith
made
by
the
holy
Apostles
,
famous
in
all
ages
,
and
Universally
received
throughout
the
whole
world
,
full
of
great
Misteryes
,
and
divine
Expressions
:
and
to
give
us
,
in
place
,
of
it
,
a
new
,
long
,
obscure
negative
Confession
,
or
rather
noe
Confession
of
Faith
,
full
of
terrible
oathes
,
Execrations
,
and
Combinations
,
devised
by
some
few
discontented
heads
,
and
by
cunning
and
force
,
obtruded
upon
the
Nation
;
much
suspected
at
the
beginning
,
to
bee
nothing
but
a
meere
pretence
of
Religion
;
as
it
was
notoriously
known
to
be
a
humane
Invention
;
and
as
it
's
now
at
length
,
after
all
its
disguises
,
manifested
for
such
unto
the
World
.
It
's
good
fame
hath
not
lasted
long
,
neither
at
home
nor
a
broad
.
It
gott
some
footing
in
England
,
by
cunning
and
worldly
interest
;
but
these
soone
failing
,
it
was
quickly
detected
,
and
rejected
.
The
Christian
Mediator
sayth
to
this
purpose
.
That
the
last
Reformation
Christ
.
Mod.
pag.
2.
settled
with
soe
solemne
a
Covenant
,
and
carryed
on
with
soe
furious
a
zeal
,
is
already
,
by
better
lights
discovered
,
to
be
meerly
humane
,
and
therfor
deseruedly
layd
aside
.
These
are
the
words
of
the
converted
Presbyterian
.
Sall
I
would
now
faine
know
,
what
is
your
Iudgement
of
these
kinde
of
Protestants
?
perhaps
you
will
say
they
are
noe
Protestants
,
but
Geneva
,
the
acknowledged
school
of
English
and
Scottish
Protestants
will
tell
you
,
that
Presbiterians
are
the
purest
Protestants
of
all
;
and
for
ought
I
could
ever
learne
,
the
Church
of
England
held
,
and
holds
them
soe
(
according
to
Doctor
Whitakers
manner
of
speaking
.
)
Tell
mee
Sall
have
you
ever
seen
any
act
of
Parlament
in
England
declaring
that
Presbiterians
are
not
Protestants
,
or
any
penal
lawes
enacted
against
them
?
noe
such
thing
:
though
they
differ
(
as
was
said
)
from
the
Episcopall
,
or
Royall
Protestants
in
fundamentall
points
of
Religion
,
that
of
the
order
and
dignity
of
Episcopacy
,
which
they
hold
to
bee
Anti-Christian
and
Tyranicall
,
and
noe
way
de
Iure
Divino
.
The
other
of
the
kings
supremacy
in
Spiritualibus
,
which
they
flatly
deny
;
they
alsoe
differ
from
the
Kings
Protestants
in
abollishing
the
Lords
prayer
,
and
the
Hymne
of
Glorification
to
the
B.
Trinity
,
and
in
denying
the
Greed
to
be
Apostolicall
,
which
are
flatt
Heresies
:
and
for
all
these
Impietyes
,
and
abominations
,
there
are
not
(
that
I
heare
of
)
any
Lawes
made
in
Parlament
for
punishing
these
Presbiterians
.
Noe
:
but
all
the
lightning
,
thunder
,
and
tempest
of
the
Bishops
and
that
kind
of
Protestants
and
of
the
Presbiterians
likwise
doth
fall
upon
the
poor
Catholicks
:
our
Religion
is
made
treason
,
to
owne
the
Pope
head
of
the
Church
in
Spiritualibus
,
(
as
realy
hee
is
)
is
punish'd
with
death
,
to
worship
Images
superstition
,
to
invocate
the
Angels
and
Saints
Idolatry
,
wee
suffer
disgrace
in
Court
and
Country
,
wee
suffer
the
loss
of
livings
,
wee
suffer
Imprisonments
,
and
death
it selfe
:
the
Extirpation
of
our
Faith
is
desired
,
sought
,
and
put
in
Execution
,
and
men
receive
pleasure
(
which
is
inhumane
and
cruell
)
in
our
Miserye
and
Distruction
,
and
all
these
Afflictions
fale
upon
us
soly
for
the
hatred
men
have
to
Religion
,
What
comfort
can
wee
finde
in
these
Extremityes
?
That
only
(
and
that
is
enough
)
which
our
Saviour
hath
promised
to
his
Servants
,
Beati
qui
persecutionem
patiuntur
Math.
Cap.
4.
propter
Iustitiam
:
quoniam
ipsorum
est
Regnum
Caelorum
.
That
is
:
Blessed
are
they
that
suffer
Persecution
for
Justice
:
for
theirs
is
the
Kingdome
of
heaven
.
Sall
wee
heare
,
you
have
preached
in
July
(
1674.
)
before
the
Lord
Lieutenant
and
State
in
Christ-Church
in
Dublin
a
long
premeditated
Sermon
,
for
Justifying
your
departure
from
the
Romish
Communion
,
and
you
then
told
your
Auditors
,
that
you
had
found
in
the
Romish
Church
three
Abominations
,
to
wit
,
Idolatry
,
Impiety
,
and
Tyranny
,
and
those
you
called
Abominationem
desolationes
stantem
in
loco
Sancto
.
And
that
therfore
according
to
our
Saviours
Admonition
,
you
departed
from
that
Congregation
.
But
I
tell
you
,
you
have
forged
a
pernitious
Calumnie
and
Imposture
,
in
charging
the
Church
of
Rome
,
the
Mother
of
all
Churches
with
Idolatry
,
Impiety
,
and
Tyranny
.
And
I
further
say
my
Opinion
,
that
an
Idol
(
which
is
found
in
all
your
Congregations
)
the
pride
of
the
privat
Spiritt
,
(
that
Spiritt
Doctor
Whitaker
,
see
Pagina
17.
discribed
)
made
you
charge
the
Church
of
Rome
with
Idolatry
.
Sir
your
zeal
in
your
new
Religion
is
soe
furious
that
you
have
render'd
your selfe
at
present
incapable
of
Councell
and
all
advice
,
but
in
tyme
you
may
become
colder
:
(
Non
est
abrevitae
manus
Domini
.
)
And
think
better
of
what
you
have
done
,
however
for
the
true
love
I
have
for
you
,
and
especially
for
your
Soule
,
which
is
the
maine
and
principal
part
ought
to
bee
taken
care
for
,
I
hartily
pray
you
,
what
kinde
of
thing
is
Parlament
Religion
?
a
ssippery
,
and
changable
Religion
,
which
is
thus
declared
.
For
Satisfying
King
Henry
the
eight
,
The
Parlament
changed
some
Articles
of
Faith
;
as
soone
as
hee
dy'd
they
changed
that
Faith
into
Zwinglianisme
,
to
comply
with
the
Protector
Summerset
young
King
Edward
the
sixt
his
Vncle
;
within
two
or
three
years
after
,
they
changed
Zwinglianisme
;
into
Calvinisme
,
and
at
the
sute
of
Calvin
,
reformed
the
Liturgy
accordingly
:
After
the
young
Kings
death
,
they
return'd
with
good
Queen
Mary
to
the
old
Faith
,
and
by
new
acts
abolished
those
acts
they
had
lately
made
before
against
Catholick
Religion
;
with
Queen
Elizabeth
,
they
restored
againe
the
new
Religion
with
some
Alterations
;
when
King
Iames
succeeded
they
changed
the
translations
of
Scripture
and
other
things
;
In
King
Charles
the
firsts
tyme
,
Prelatick
Protestancy
,
was
puld
downe
by
Presbitery
,
and
this
by
IndePendency
,
and
the
last
puld
downe
quite
Kingly
Authority
;
and
took
of
the
good
Kings
head
from
his
Body
:
Prelatick
Protestancy
being
restored
by
King
Charles
the
second
,
the
forms
of
Ordination
(
where
upon
depends
the
validity
of
the
Protestant
Ministry
,
Church
,
and
Sacraments
,
)
being
not
thought
sufficient
,
were
amended
,
and
are
now
changed
into
more
Catholick
Forms
adding
to
the
Forms
the
words
,
Priest
,
and
Bishop
,
which
hath
quite
discredited
theire
Character
of
Priesthood
,
and
Episcopacy
,
for
those
two
Words
being
held
by
them
as
Essentiall
in
these
two
Forms
,
the
former
orders
given
without
these
Words
,
must
have
been
invalid
,
and
in
like
manner
all
things
in
theire
Ministry
,
that
depends
upon
Ordination
,
are
uncertaine
,
and
doubtfull
,
for
if
the
Church
of
England
hath
acknowledged
to
have
erred
in
a
thing
of
soe
great
importance
,
as
the
Forms
of
Ordination
,
what
reason
can
it
have
in
not
erring
in
all
the
rest
?
In
a
word
Protestants
,
in
the
Kingdome
of
England
in
one
age
,
have
made
more
changes
of
Religions
,
then
Mahometans
in
the
ten
ages
they
have
continued
.
What
I
have
sayd
being
duly
examined
,
tell
mee
Sall
,
is
not
Protestant
Religion
slippery
and
changable
,
and
consider
well
what
shall
become
of
you
in
the
sad
exchange
you
have
made
.
The
fourth
Advertisment
.
Learned
Protestants
of
the
Church
of
England
doe
confess
,
that
English
,
and
Irish
Pagans
(
venerable
Beda
called
them
Slaves
of
Idols
)
were
converted
to
Christian
Faith
,
by
men
sent
from
the
Popes
of
Rome
,
holy
men
that
wrought
Miracles
in
those
Conversions
.
IF
any
shall
demaund
to
what
end
doe
I
make
Mention
of
these
Protestant
Authors
,
what
doe
I
inferr
from
theire
Testimoneys
?
I
make
this
Illation
,
that
said
Authors
did
attest
the
Conversion
of
those
Pagans
,
to
have
beene
made
,
by
those
sent
from
Rome
to
a
true
and
sauing
Faith
,
and
for
this
Verity
,
there
are
two
convincing
reasons
;
The
first
,
that
the
Veracity
of
God
was
herein
concerned
,
which
neuer
confirm'd
by
Miracles
a
false
Faith
:
The
second
,
that
the
Goodness
of
God
would
not
have
Pagans
brought
from
Idolatry
,
to
Heresy
,
or
to
such
a
Religion
,
wherein
they
would
bee
as
certainly
damn'd
as
in
Idolatry
to
Iudge
this
of
the
goodness
of
God
were
a
horrible
Blasphemy
,
for
it
were
noe
less
then
to
cale
him
a
cheate
.
Sall
examin
now
seriously
what
Faith
that
was
,
the
Saints
Fugatius
,
&
Damianus
sent
from
Pope
Eleutherious
taught
to
the
Pagans
of
England
,
when
King
Lucius
(
the
first
Christian
King
(
his
Queen
,
and
thousands
more
were
converted
?
what
the
Faith
,
which
Saint
Augustin
the
Benedictin
Monk
,
sent
from
S.
Gregory
Pope
denounced
to
the
Saxon
Pagans
?
In
what
Faith
did
S.
Parrick
,
sent
from
Pope
Celestinus
instruct
the
Idolaters
of
Ireland
?
doubtless
you
will
confess
it
was
the
same
Faith
,
then
professed
in
Rome
,
and
by
all
the
People
that
obey'd
the
Pope
:
now
all
these
professed
as
Articles
of
Faith
,
the
Real-Presence
in
the
Eucharist
,
the
Invocation
of
Angells
and
Saints
,
the
seven
Sacraments
,
the
Sacrifice
of
the
Mass
,
worship
of
Images
and
the
like
;
And
aforesaid
Saints
Fugatious
,
Damianus
,
&c.
delivered
them
for
such
,
to
the
Pagans
of
both
the
Nations
,
they
likewise
wrought
Miracles
,
for
proving
the
truth
of
the
Religion
they
taught
,
and
the
Pagans
seeing
those
Miracles
,
beleeved
they
were
sent
from
God
.
They
were
indeed
sent
to
those
Idalaters
,
as
Moyses
,
Elias
,
and
others
Prophets
to
the
People
of
Israel
,
and
as
the
Apostles
to
the
Gentils
doeing
wonders
In
Nomine
&
Virtute
Dei.
I
observe
in
this
place
that
the
Religion
the
S
S.
Fugatious
,
Damianus
,
Patrick
,
and
Augustin
,
preached
to
the
Pagans
of
these
countryes
,
was
not
the
Faith
now
Professed
by
Sall
and
the
Congregation
of
the
now
English
Church
,
ergò
the
Protestant
Authors
attesting
the
verity
of
the
Religion
taught
by
Fugatious
and
the
rest
,
and
confirm'd
by
Miracles
,
give
Testimony
against
theire
owne
Religion
,
(
I
meane
the
Protestant
,
)
My
last
illation
from
those
Protestant
Authors
and
against
theire
owne
Religion
,
and
for
mine
,
is
that
Sall
hath
cause
to
feare
his
owne
Damnation
for
having
deserted
the
true
Faith
,
those
holy
men
sent
from
Rome
denounced
to
the
Infidels
,
Imbraceing
a
new
Religion
opposit
to
the
ancient
and
orthodox
.
The
names
of
the
Protestant
Authors
,
Devines
,
and
Historians
,
testifying
the
Conversion
of
England
and
Ireland
,
from
Idolatry
by
the
aforesaid
Saints
sent
from
Rome
.
1.
Abbots
pretended
Arch-Bishop
of
Canterbury
,
that
writt
against
Bellarmin
.
2.
Bale
,
pretended
Bishop
of
Ossory
in
Ireland
,
reckened
among
theire
learned
men
,
hee
writ
Centurys
of
the
writers
of
Britaine
,
and
said
of
himselfe
hee
had
read
the
Historys
,
and
Chronicles
allmost
of
all
Antiquitye
.
3.
Bilson
,
pretended
Bishop
of
Winchester
,
esteemed
a
learned
writer
.
4.
Caius
,
Doctor
of
Phisick
soe
well
seen
in
Antiquity
,
as
an
Oxonian
Orator
tearmed
him
the
Antiquary
.
5.
Camden
,
well
knowne
for
his
Discription
of
Britany
an
excellent
Antiquary
.
6.
Couper
,
pretended
Bishop
of
Lincolne
,
and
after
of
Winchester
,
well
knowne
for
his
Dixionary
,
and
his
Chronicle
.
7.
Dangerous
positioner
,
some
say
it
was
D.
Banckrofte
,
pretended
Arch-Bishop
of
Canterbury
,
others
say
it
was
Doctor
Sutclife
.
8.
Fox
,
most
famous
amongst
Protestants
for
his
acts
and
monuments
of
theire
Martyrs
.
9.
Fulk
,
Doctor
of
Divinity
,
and
a
great
writer
against
Catholicks
.
10.
Godwin
,
a
devine
Sonne
to
Godwin
,
pretended
Bishop
of
Bath
.
11.
Holinshed
,
notorious
for
his
great
Chronicle
,
and
mosT
earnest
against
Catholicks
.
12.
Humphery
,
Doctor
of
Divinity
,
and
the
Queens
Reader
therof
in
Oxford
.
13.
Iewell
,
soe
famous
and
known
to
Protestants
,
as
I
need
say
nothing
of
him
.
14.
Reynolds
,
Doctor
of
Divinity
famous
with
Protestants
.
15.
Stow
,
well
knowne
for
his
Chronicle
,
and
other
his
writings
of
Antiquity
.
16.
Sutelife
,
Doctor
of
Divinity
,
and
Dean
of
Exetor
,
and
a
great
writer
against
Catholicks
.
17.
Surueyer
,
soe
I
call
the
unnamed
Author
of
the
Suruey
of
the
pretended
holy
Discipline
.
18.
Whitaker
,
Doctor
and
Professor
of
Divinity
,
and
a
great
writer
against
Catholicks
,
very
famous
in
the
English
Church
,
tearmed
by
some
,
a
worthy
learned
man
,
by
others
a
Godly
learned
man
.
These
,
and
thus
esteemed
are
the
Protestant
writers
that
give
Testimony
of
the
Conversions
of
England
by
Saint
Augustin
,
and
other
Saints
.
It
is
therfore
agreed
upon
by
Catholick
and
Protestant
writers
,
that
King
Luctus
sent
to
Pope
Eleutherius
two
holy
men
,
Elvanus
of
Avalonia
,
and
Medwinus
,
together
with
these
came
commissionated
from
said
Pope
,
two
other
holy
men
,
Fugatius
and
Damianus
,
who
baptized
the
King
,
and
Queen
,
and
those
of
theire
Family
and
many
more
that
imbraced
the
Christian
Faith
.
Authors
,
Catholick
,
and
Protestant
stile
these
Legats
of
Pope
Eleutherius
Prelatos
,
&
Episcopos
,
for
without
such
Authority
,
and
Character
they
could
not
erect
.
Bishopricks
,
consecrate
Churches
dispence
Orders
and
the
like
;
this
conversion
was
made
,
and
the
King
,
and
Queen
baptized
anno
Domini
183.
to
which
Conversion
agreeth
.
Fox
,
Jewell
,
Godwin
,
Abbots
,
Fulk
,
Whitaker
,
Sutelife
,
Reynolds
,
Couper
,
Stow
,
Holinshed
,
Camden
,
Bale
,
and
others
.
Bale
,
(
one
that
would
write
nothing
to
the
Credit
of
Rome
if
not
convinced
Bale
Cent.
1.
cap.
19.
by
evident
Verity
)
doth
attribute
this
Conversion
to
Pope
Eleutherius
,
and
with
him
joyned
in
this
the
Magdeburgenses
.
Of
the
Conversion
of
the
Irish
Idolaters
by
Saint
Patrick
,
Saint
Prosper
that
lived
at
the
same
tyme
giveth
a
clear
Testimony
,
and
after
him
,
venerable
Bede
,
Marianus
Scotus
,
and
others
,
who
affirme
alsoe
that
Saint
Patrick
dyed
in
the
yeare
of
Christ
491.
being
122.
years
.
Paladius
was
indeed
sent
to
that
work
before
Saint
Patrick
,
but
though
hee
Religiously
behaved
himselfe
,
in
that
divine
Function
the
Glory
of
Converting
the
whole
Nation
from
Paganisme
,
was
reserved
for
Saint
Patrick
,
who
is
therfore
Iure
merito
stiled
Apostle
of
Ireland
.
Let
us
now
heare
Bale
(
I
pretermit
other
Protestant
Authors
that
testify
the
conversion
of
the
Irish
Idolaters
)
confirming
the
coming
of
Saint
Patrick
from
the
Sea
of
Rome
,
and
how
hee
gave
the
light
of
Faith
to
the
Irish
Pagans
(
the
testimony
taken
from
an
Enemy
,
such
as
Bale
against
Catholicks
,
is
of
the
greater
weight
and
force
against
himself
)
Bale
then
,
who
usually
cal'd
the
Pope
Anti-Christ
and
the
beast
,
and
named
the
Primitive
Church
of
England
in
the
tyme
of
its
greatest
purity
,
a
Carnall
Synagogue
(
as
great
an
enemy
to
the
Pope
as
hee
was
)
speaks
of
Saint
Patrick
coming
from
the
Pope
thus
.
Patrick
(
saith
hee
)
surnamed
Bale
descrip.
Britan.
Cent.
1.
fo.
250.
Magonius
,
who
studied
Divinity
at
Rome
,
sent
by
Pope
Celestinus
did
preach
the
Ghospell
to
the
Irish-men
with
incredible
feruour
of
Spiritt
for
forty
years
together
,
and
did
convert
them
to
the
sincere
Faith
of
Christ
;
hee
was
most
excellent
in
Learning
and
Holiness
,
and
among
other
Miracles
,
hee
did
continue
in
Prayers
and
Fasting
,
for
forty
days
,
and
forty
nights
;
founded
many
Churches
,
healed
many
Sick
,
delivered
many
possessed
of
Deuills
,
and
raysed
to
life
sixty
that
were
Dead
;
Thus
far
Bale
.
Behold
here
how
Iohn
Bale
confesseth
Saint
Patrick
was
sent
by
Pope
Celistinus
,
and
soe
sent
,
hee
converted
the
Irishmen
to
the
sincere
Faith
of
Christ
;
what
more
can
any
man
say
,
or
more
honourably
of
the
Pope
,
clearly
allowing
of
Authority
and
power
in
him
to
send
Doctors
and
missioners
for
converting
nations
to
the
true
Faith
?
In
speaking
of
Saint
Patrick
hee
mentions
truly
the
vertues
and
duty
of
Apostles
and
preachers
sent
from
Rome
to
enlighten
nations
,
as
to
fast
,
and
pray
,
to
found
Churches
,
heale
the
sick
and
worke
Miracles
:
Let
Bale
himselfe
tell
us
if
the
blouddy
Reformers
of
the
Kirk
of
Scotland
,
or
himselfe
,
Peter
Martyr
,
Buaer
,
and
the
rest
,
at
the
tyme
of
the
Innovation
they
made
in
England
,
did
any
of
those
holy
works
,
done
by
Saint
Patrick
,
and
such
Missioners
as
were
lawfully
sent
from
the
holy
Sea
into
the
vineyard
of
our
Lord
?
I
dare
challenge
in
this
place
all
the
multitudes
of
those
new
men
repayring
(
as
themselves
say
)
the
house
of
God
,
to
give
one
Saint
Patrick
or
Saint
Augustin
that
fasted
and
prayed
,
healed
the
sick
,
and
wrought
Miracles
;
I
defye
Bale
to
doe
this
with
all
his
studyed
tomes
of
centuries
,
or
Fox
(
esteemed
by
the
Protestants
,
a
most
holy
,
grave
,
and
pious
man
,
and
plainly
a
devine
man
)
with
his
great
and
numerous
volume
of
Acts
and
Monuments
of
theire
Ridiculous
Martyrs
,
soe
Credited
in
England
,
as
they
have
beene
set
in
divers
of
theire
Churches
to
be
read
by
all
;
or
delicat
Calvin
the
great
Patriarck
of
Geneva
with
his
soe
adored
books
of
Institutions
,
or
wanton
Beza
Reforming
forsooth
the
Church
of
France
with
legions
and
troopes
in
set
Battailes
,
and
beseeging
the
Kings
goodly
Cytties
,
Garded
by
two
fierce
Giants
in
steele
,
the
Prince
of
Conué
and
the
Admirall
Coligny
.
As
Bale
hath
testifyed
Saint
Patricks
Miracles
,
soe
doe
other
Protestants
the
Miracles
of
Saint
Augustin
;
Holmshed
one
of
these
,
saith
,
King
Ethelbert
was
Holin
in
dese
.
Britan.
persuaded
by
the
good
example
of
Saint
Augustin
and
his
company
,
and
for
many
Miracles
shew'd
,
to
bee
baptized
.
And
againe
hee
saith
page
602.
Augustin
to
prove
his
opinion
good
,
wrought
a
Miracle
by
restoting
to
sight
one
of
the
Saxon
nation
,
that
was
blind
.
And
Stow
acknowledgeth
the
same
in
his
Chronick
.
Pag.
66.
Protestant
Authors
doe
likewise
confess
Saint
Augustin
was
sent
from
the
Sea
of
Rome
to
convert
the
Saxons
,
then
Pagans
.
Fox
doth
affirm
this
in
his
Acts
and
monuments
lib.
4.
Pag.
172.
Holinshed
saith
,
Augustin
was
sent
Helin
.
in
dese
.
Britan.
Lib.
11.
Cap.
7.
by
Gregory
to
preach
to
English
men
the
word
of
God
,
who
were
yet
blind
in
Pagans
Superstition
.
And
Camd.
in
dese
.
Britan.
pa.
104.
Camden
writeth
that
Saint
Augustin
having
rooted
out
the
monsters
of
heathenish
superstition
ingrafting
Christ
in
English-mens
mindes
,
with
most
happy
success
,
converted
them
to
the
Faith
.
Protestant
writers
doe
likewise
acknowledge
that
69.
Catholick
Arch-Bishops
sate
upon
the
Chaire
of
Canterbury
.
The
first
Saint
Augustin
above
mentioned
(
and
after
him
ten
Saints
more
,
to
wit
,
S.
Laurence
,
S.
Melite
,
S
Iustus
,
S.
Honorius
,
S.
Theodor
,
S.
Dunstan
,
S.
Anselme
,
S.
Thomas
,
S.
Edmund
,
S.
Elpheg
:
All
these
were
Canonized
Saints
and
theire
Memoryes
are
in
the
Roman
Martyrologe
.
All
these
Arch-Bishops
were
of
the
Roman
Catholick
Religion
and
Communion
,
all
received
theire
Pall
and
Confirmation
from
Rome
,
all
were
Legats
of
the
holy
Sea
:
One
of
th●m
only
,
and
the
last
of
all
but
one
Thomas
Cranmer
turned
Heretick
,
of
whome
wee
have
said
much
before
in
pagina
176.
177.
178.
the
169.
and
last
of
all
was
the
noble
,
Godly
,
learned
Cardinall
The
great
nobility
rare
Learning
of
▪
Card.
Poole
.
Regmall
Poole
,
Consecrated
anno
1555.
great
and
departed
this
Life
1558.
the
same
yeare
and
day
that
Queen
Mary
dyed
.
Hee
was
Son
to
Sir
Richard
Poore
,
Cossin-german
to
King
Henry
the
8.
and
of
Margaret
Countess
of
Salsburie
,
Daughter
of
George
Duke
of
Clarence
,
and
Brother
of
King
Edward
the
4.
Hee
was
(
saith
Godwin
a
Protestant
)
of
manifold
and
excellent
parts
,
not
only
very
learned
,
which
is
better
knowne
then
it
needeth
many
words
,
but
alsoe
of
such
modesty
in
behaviour
,
and
integrity
of
Life
and
Conversation
,
as
hee
was
of
all
men
both
loved
,
and
reverenced
.
Hee
was
by
the
Confession
of
Ridley
in
Fox
Edit
,
1596
pag.
1595.
A
man
worthy
of
all
Humility
,
Reverence
,
and
Honour
,
and
indued
with
manifold
Graces
of
Learning
and
Vertue
.
But
Bale
according
his
wicked
bitter
Spirit
speaks
ill
of
this
noble
Cardinall
,
and
saith
:
Hee
was
a
Cardinall
Soldier
of
Anti-Christ
,
not
to
bee
Bale
Cent.
8.
cap.
100
commended
for
any
Vertue
by
the
Servants
of
God
.
And
saith
further
of
this
excellent
Ornament
of
the
English
Nation
:
That
hee
was
a
horrible
Beast
,
a
rooter
out
of
the
truth
of
the
Ghospell
,
a
most
wicked
Traytor
to
his
Country
,
and
prayeth
God
to
confound
him
.
The
Protestant
writers
doe
alsoe
agree
with
the
Catholick
Authors
,
about
the
number
of
Kings
Roman
Catholicks
:
there
were
of
Monarchs
of
all
England
53.
Egbert
was
the
first
Monarch
of
all
England
;
William
the
Conquerour
was
the
33
'th
,
the
last
,
Queen
Mary
,
and
with
her
Welaway
,
an
Eclips
came
upon
the
holy
Catholick
Church
in
England
.
Besides
those
absolute
Monarchs
,
there
were
70.
and
odd
of
the
smaler
Kings
Catholicks
,
when
England
was
devided
into
seaven
Kingdoms
.
Behold
Sall
the
happy
Continuation
of
the
Catholick
Faith
in
England
in
the
Succession
of
53.
absolute
Monarchs
of
that
Land
:
many
of
them
have
beene
of
the
most
valiant
,
victorious
,
glorious
,
and
holy
Kings
of
Christendome
.
Of
the
smaler
Kings
have
been
ten
Saints
,
and
14.
that
forsaking
theire
Kindoms
became
Monks
to
live
in
Mortification
and
solitude
for
gaining
the
Kingdome
of
heaven
,
or
that
went
in
Pilgrimage
to
Rome
,
there
were
alsoe
13.
Queens
Nuns
.
You
must
then
Sall
confess
there
was
a
holy
Church
and
Kingdome
in
England
in
those
Catholick
Tymes
,
wherin
the
Church
of
England
was
called
Ecclesia
Primogenita
▪
Because
Lucius
,
King
of
that
Land
,
was
the
first
Christian
King
.
Will
you
dare
then
tell
us
(
as
you
have
preacht
in
Dublin
)
that
Idolatry
,
Impiety
,
and
Tyranny
,
dominered
in
the
Church
of
Rome
,
(
to
whome
the
English
then
obey'd
with
all
Veneration
)
in
those
dayes
of
Joy
and
Sanctity
?
What
kind
of
Church
is
now
in
England
(
wherof
you
are
a
new
member
and
burning
zealot
)
I
am
not
willing
to
write
,
let
others
tell
you
,
who
can
easily
inform
you
,
that
the
number
of
your
Protestant
Arch-Bishops
were
few
,
and
noe
way
famous
,
you
had
noe
Arondells
among
them
,
nor
Pools
,
noe
men
either
of
Sanctity
,
or
any
great
Tallents
or
Learning
.
The
Protestant
Monarchs
are
alsoe
easily
numbered
,
they
were
but
five
in
all
:
Edward
the
sixt
a
child
,
a
weak
head
to
govern
a
Church
;
Queen
Elizabeth
a
monstrous
head
upon
your
new
English
Church
,
noe
Historyes
or
annals
will
ever
tell
you
of
a
woeman
;
that
in
any
land
or
Nation
headed
a
Church
in
Spiritualibus
before
this
Iesabell
:
the
third
was
King
Iames
a
learned
and
wise
Prince
;
After
him
Charles
the
first
a
just
and
chast
King
murthered
by
perfidious
Rebels
,
his
head
being
taken
away
from
●his
Body
upon
a
Scaffold
in
the
View
of
the
World
,
Coram
Sole
,
and
before
his
owne
Pallace
dore
by
the
hand
of
an
infamous
Hangman
:
The
fift
is
King
Charles
the
second
now
Raigning
whome
God
long
preserve
(
I
am
certaine
Catholicks
will
neuer
doe
him
harme
,
undertake
you
Sall
if
you
can
,
for
the
Protestants
who
distroyd
his
Father
,
God
of
his
goodness
grant
him
the
greatest
blessing
,
that
can
befall
him
to
,
Imbrace
the
Roman
Catholick
Faith
,
the
Religion
of
soe
many
vertuous
,
noble
,
and
invincible
Kings
his
Ancesters
.
The
fift
Advertisment
.
I
offer
here
certaine
learned
Catholick
Authors
to
bee
perused
by
Sall
;
likely
they
came
not
all
of
them
in
his
way
.
SAll
,
let
mee
for
our
ancient
Amity
intreat
you
to
read
Attento
Animo
the
ensuing
Books
,
(
Comede
precor
Volumina
ista
)
you
will
finde
in
them
,
I
promise
you
,
great
Learning
,
strong
Arguments
,
sound
Verity
,
sublime
Conceits
,
and
great
Variety
of
Matters
;
but
prepare
your
minde
well
for
reading
them
profitably
,
and
begg
humbly
of
God
to
send
you
from
heaven
Light
and
Fyre
;
Light
to
disperse
the
Cloudes
of
Darkness
your
Soul
's
wrapt
in
,
and
Fyre
to
inflame
your
frozen
Affection
.
Cry
unto
God
with
holy
David
;
Cor
mundum
crea
in
me
Deus
,
&
Spiritum
rectum
innova
inviceribus
meis
.
The
first
Author
.
THe
prudentiall
Ballance
of
Religion
,
an
excellent
worke
,
printed
anno
Dom.
1609.
Second
Author
.
THe
Christian
Manna
,
or
a
Treatice
of
the
most
Blessed
Sacrament
of
the
Eucharist
,
written
by
a
Catholick
Devine
through
Occasion
of
Monsieur
Causabons
Epistle
to
Cardinall
Peron
,
printed
Anno
Dom.
1613.
Third
Author
.
CAlvinoturcismus
,
composed
by
that
famous
man
Mr.
Reynolds
,
once
agreat
Preacher
of
the
Protestant
Church
,
and
sharpe
Disputant
,
a
fellow
in
one
of
the
Oxford
Colledges
,
it
is
one
of
the
rarest
and
most
learned
Books
ever
saw
light
of
that
kinde
:
the
argument
of
the
worke
is
by
way
of
Paralel
,
to
compare
the
Religion
of
a
Calvinist
and
that
of
a
Turke
.
This
man
Reading
the
sleights
,
Shufflings
,
Lyes
,
Falsifications
and
corruptions
,
of
Mr.
Iewell
pretended
Bishop
of
Salsbury
(
one
of
the
falsest
men
,
that
ever
set
pen
to
Paper
.
)
forsook
the
Protestant
Religion
,
saying
it
could
not
bee
a
sauing
and
true
Religion
,
that
used
Falsifications
,
and
sleights
for
a
support
of
keeping
it
up
;
hee
went
in
the
yeare
of
Iubily
to
Rome
and
submitted
himselfe
with
his
writings
and
works
,
to
the
Iudges
of
th'
Inquisition
,
who
received
with
all
joy
soe
pretious
a
man
;
Father
Persons
the
Iesuit
accompanied
him
,
came
afterward
to
France
,
there
lived
a
holy
life
,
and
there
dyed
a
happy
Death
.
4
'
th
Author
.
THe
Legacy
of
Doctor
King
,
Bishop
of
London
,
or
his
Motives
for
his
change
of
Religion
,
written
by
himselfe
,
and
delivered
over
to
a
Frind
in
his
lifetyme
.
A
most
rationall
moving
piece
,
printed
Anno
1622.
5
'
th
Author
.
THree
Conversions
of
England
penn'd
by
the
very
vertuous
Father
Persons
,
one
of
the
best
works
ever
was
set
out
in
English
.
All
in
this
Book
is
strong
:
here
you
will
finde
Iewell
and
Fox
two
pillars
of
the
English
Church
tottering
and
cast
downe
,
and
bruesed
like
a
Dagon
.
Both
are
evidently
convinced
to
have
beene
the
most
infamous
Lyers
'
,
Shuflers
,
and
Falsificators
that
ever
lived
of
the
English
Nation
,
or
(
I
think
)
of
any
other
.
6
'
th
Author
.
A
Search
made
into
Matters
of
Religion
by
Francis
Walsingam
,
Deakon
of
the
Protestant
Church
,
before
his
change
to
Catholick
Religion
;
a
Book
full
of
prudent
Observations
,
printed
(
Permissu
Superiorum
)
Anno
1609.
7
'
th
Author
.
REdargutio
Scismatis
Anglicani
'
,
Authore
Alexandro
White
,
a
Confutation
of
the
XXXIX
.
Articles
of
the
Confession
of
England
.
See
above
pag.
13.
14.
15.
Printed
at
Lovain
,
Anno
1661.
8
'
th
Author
.
PRotestancy
without
principles
,
or
Sectaryes
unhappy
fall
from
infallibility
to
Fancy
,
layd
forth
in
foure
Discourses
by
E.
W.
printed
at
Antwerp
,
by
Michael
Cnobbaert
,
1668.
This
Author
shewes
playnly
to
the
Eye
,
Protestant
Religion
sinking
downe
for
want
of
Principles
,
as
a
House
layd
upon
a
very
weak
Foundation
;
t
is
one
of
the
most
learned
pieces
of
this
kind
,
and
convincing
that
I
ever
handled
.
There
is
another
Book
of
the
same
Author
,
intiteled
:
The
Infalibility
of
the
Roman
Catholick
Church
and
her
Miracles
defended
against
Doctor
Stillingfleets
Cavills
,
&c.
printed
at
Antwerp
,
1674.
An
excellent
worke
,
the
Preface
therof
is
a
Pearl
.
Sall
I
pray
you
read
with
Attention
these
two
Books
,
if
you
are
able
,
you
have
some
kind
of
Obligation
to
answer
the
last
,
having
denyed
Infallibility
to
the
Roman
Catholick
Church
.
I
think
you
will
finde
this
E.
W.
hath
read
as
much
as
you
have
done
,
if
not
som-what
more
,
and
that
hee
is
a
subtile
School-man
,
I
have
reason
to
know
what
▪
mettle
is
in
the
man
,
and
partly
what
in
you
.
9
'
th
Author
.
A
Book
that
lately
came
out
,
stiled
a
Treatice
of
Religion
and
Goverment
:
the
Argument
(
which
is
learnedly
handled
)
whether
Protestancy
bee
less
dangerous
to
the
soule
,
or
more
advantagious
to
the
state
,
then
the
Roman
Catholick
Religion
.
The
conclusion
,
that
Piety
,
and
Policy
are
mistaken
,
in
Promoting
Protestancy
,
and
Persecuting
Popery
by
penall
,
and
Sanguinary
statutes
.
This
man
gives
a
perfect
Anatomy
of
the
English
Church
,
shewes
clearly
to
the
eye
the
Falsifications
,
Iuglings
,
Corruptions
,
Shuflings
,
absurd
lyes
,
and
artifices
of
Protestant
writers
,
and
Doctors
.
Hee
expounds
briefly
,
and
soundly
,
the
XXXIX
.
Articles
of
your
English
Creed
,
and
Confession
,
and
declares
them
to
bee
Pernitious
.
Finally
hee
doth
as
it
were
demonstrat
the
Church
of
England
to
be
without
Sacraments
,
Priest
and
Sacrifice
,
and
consequently
noe
Church
,
and
where
there
is
noe
Church
,
there
is
noe
true
Religion
.
This
Book
is
not
Easily
had
,
but
I
am
ready
to
furnish
you
with
one
,
you
will
finde
I
assure
you
the
discourse
learned
and
worth
your
reading
.
Sixt
Advertisment
.
3.
Weighty
Points
offered
to
be
considered
by
Sall.
MOre
then
twenty
years
agoe
,
I
lighted
upon
a
Book
written
by
a
learned
Protestant
in
the
days
of
the
Usurper
,
caled
the
Christian
Moderator
,
wherin
hee
shew'd
a
great
kindness
and
tenderness
of
hart
toward
us
Catholicks
then
much
afflicted
,
hee
spake
much
good
of
us
,
and
said
wee
were
a
People
of
a
tender
Conscience
,
shy
in
taking
oathes
,
but
Religious
Observers
of
them
once
taken
,
hee
maintained
our
Religion
was
not
inconsistent
with
Obedience
to
the
Prince
and
Magistrate
,
and
that
the
farr
greater
part
of
us
,
were
commendable
in
our
manners
,
and
Conversation
,
and
honest
in
our
dealings
,
hee
wyp't
away
an
envious
Callumny
objected
to
us
,
to
wit
,
that
wee
held
as
a
constant
Doctrin
in
our
Schooles
,
and
Practises
in
our
Proceedings
,
Fidem
non
esse
servandam
Hereticis
;
which
hee
shew'd
to
bee
most
false
out
of
Catholick
Authors
,
especially
out
of
Paulus
Layman
a
Iesuit
.
Hee
likewise
indeavoured
to
persuade
by
good
Arguments
,
that
Persecution
of
Religion
was
not
lawfull
,
nor
could
be
warranted
by
the
Law
of
God
,
Law
of
Nature
,
nor
the
ancient
Lawes
of
the
Land
.
Among
many
good
things
this
Author
said
,
I
took
speciall
Notice
of
three
remarkable
Points
,
which
I
will
express
the
best
I
can
in
my
owne
words
,
having
not
his
Book
at
hand
.
Primum
Punctum
.
HEe
said
it
was
observed
,
that
Roman
Catholicks
,
who
turnd
Protestants
,
commonly
became
worse
liuers
then
before
,
great
libertins
,
dissolute
in
theire
manners
,
and
careless
of
Salvation
,
especially
Priests
and
Religious
men
,
who
breaking
theire
Vowes
,
took
Wives
and
wenshes
,
and
ever
after
lived
in
Sensuality
and
Sinn
,
without
all
shame
,
and
feare
of
God
,
giving
Scandall
to
all
kinde
of
men
,
and
that
many
of
them
came
to
an
Obduration
of
hart
,
and
dy'd
in
Dispaire
.
I
will
give
you
here
a
true
and
lamentable
Narration
of
two
fearfull
Examples
in
this
kind
of
two
Apostata's
Priests
,
that
marryed
and
had
Children
,
whome
I
knew
very
well
.
One
of
them
having
studyed
in
the
University
of
Salama●●a
,
was
made
Priest
in
Spaine
,
had
a
rich
Benefice
in
those
parts
I
liu'd
in
,
but
was
borne
in
the
Province
of
Sall
,
hee
was
sufficiently
learned
,
and
audatious
in
the
highest
degree
,
and
had
sometymes
preacht
before
the
State
in
Dubblin
as
latly
Sall
hath
done
.
In
his
Conversation
hee
was
a
meer
Publican
,
and
most
vaine
,
lying
,
vapering
,
insolent
debaust
,
and
Drunkenest
Companion
that
was
knowne
in
those
parts
.
As
soon
as
the
Rebellion
began
in
England
hee
bid
a
Deiu
to
his
Loyalty
,
went
to
England
,
and
stuck
to
those
then
in
Rebellion
,
thinking
therby
to
make
a
great
Fortune
,
came
over
with
Crumwell
,
and
was
a
meer
scourge
,
and
plague
to
the
Catholick
Clergy
,
bringing
Souldiers
and
wicked
men
to
the
Houses
of
all
the
Priests
,
hee
knew
:
Infine
hee
dyed
of
the
plague
in
a
Ditch
deserted
of
all
of
both
Religions
crying
(
as
they
say
)
for
a
Priest
,
but
found
none
.
The
other
was
a
home-bred
man
native
of
our
owne
parts
,
unlearned
but
witty
,
hee
had
beene
in
the
Order
of
Priest-hood
when
hee
dy'd
70.
years
,
(
they
said
hee
was
a
Queen
Mary
Priest
.
)
I
came
to
him
upon
his
dying-bed
in
November
1639.
and
did
my
best
to
bring
him
to
a
true
beliefe
,
and
used
to
that
effect
,
obliging
tearmes
as
I
conceiu'd
,
I
earnestly
desired
him
to
make
a
sound
Act
of
Contrition
and
confesse
his
sins
penitently
for
reconciling
himselfe
to
God
,
I
told
him
hee
was
not
taken
for
an
Heretick
,
but
for
one
that
willfully
went
out
of
the
Church
,
and
forsook
his
Master
,
(
not
for
feare
as
Peeter
did
)
but
to
live
with
a
woeman
in
Lust
and
Sacriledge
,
and
to
injoy
the
pleasures
,
and
commodityes
of
the
World
;
notwithstanding
all
this
,
I
told
him
I
would
ingage
my
Soule
under
God
for
his
Salvation
,
if
hee
would
then
turne
to
God
and
true
Faith
with
a
true
Repentance
for
his
sinnes
,
and
have
harty
Contrition
:
I
pray'd
him
to
think
on
the
good
theefe
,
that
lived
wickedly
untill
his
last
Houre
,
and
yet
when
hee
said
,
even
then
,
with
repentance
and
love
:
Domine
memento
mei
dum
veneris
in
Regnum
tuum
,
hee
heard
that
comfortable
voyce
of
mercifull
Iesus
,
Hodie
mecum
eris
in
Paradiso
.
I
did
all
I
was
able
to
doe
,
and
wept
bitter
tears
to
see
if
I
could
gaine
this
Soule
,
and
peerce
his
stony
hart
,
but
all
in
Vaine
,
for
hee
gave
mee
noe
good
answer
,
but
very
hard
words
,
and
cal'd
mee
Hypocrit
and
what
not
;
his
words
did
not
trouble
mee
,
but
the
dispairing
state
of
the
mans
Soule
gave
mee
great
Affliction
of
minde
.
At
length
I
told
him
in
severe
words
,
that
I
would
arise
against
him
in
the
day
of
Iudgment
to
give
Testimony
of
his
rejecting
Gods
Grace
offered
him
at
that
tyme
for
sauing
his
Soule
;
what
was
the
ende
of
my
sincere
Exhortation
,
Prayers
,
and
Tears
?
the
man
roaring
out
and
speaking
impious
words
,
turn'd
his
face
to
the
Wale
,
and
even
in
that
Instant
lost
his
witts
.
God
knows
with
how
sad
a
hart
I
parted
from
him
;
one
of
his
Daughters
,
a
Catholick
that
liu'd
with
him
,
came
to
mee
weeping
,
and
crying
:
O
Reverend
Father
,
what
of
my
Father
,
will
hee
come
of
?
I
have
seen
him
(
said
shee
)
often
saying
his
Canonicall
Houres
,
and
did
use
to
hide
his
Breviary
in
a
secret
place
,
I
replyed
,
your
Father
hath
willfully
violated
his
holy
Vowes
,
hee
hath
liu'd
in
Sinne
and
Sacriledge
aboue
64.
yeares
,
hee
hath
deserted
God
and
all
Godliness
,
and
God
hath
(
I
may
well
feare
it
)
abandoned
him
in
this
tyme
of
his
departure
out
of
the
world
.
The
miserable
man
dyed
within
some
Houres
after
sencless
,
and
this
was
his
end
.
Think
well
Sall
if
it
is
not
your
neare
concern
to
consider
seriously
and
deeply
of
the
evill
end
of
these
two
wicked
Apostata's
.
Secundum
Punctum
.
THis
Author
further
said
it
was
observed
that
Protestants
who
imbraced
the
Catholick
Faith
,
made
change
of
lives
and
manners
for
the
better
,
that
they
mortify'd
theire
Bodys
,
Fasted
and
Prayd
,
were
meek
,
humble
,
continent
,
and
charitable
,
especially
those
,
that
took
Priest-hood
became
rare
examples
of
Piety
,
and
all
kind
of
Vertue
,
and
soe
lived
in
the
feare
of
God
,
and
in
soe
great
Charity
toward
all
men
,
that
Catholicks
took
great
Joy
and
delight
in
theire
Conversation
,
and
glorify'd
God
in
theire
Conversion
,
and
Protestants
in
theire
change
,
confessed
they
had
cause
of
Admiration
.
Tertium
Punctum
.
THe
Author
said
alsoe
hee
had
heard
of
some
Protestants
,
that
dying
,
demaunded
a
▪
Catholick
Priest
to
helpe
them
to
dye
in
the
Roman
Catholick
Faith
.
But
hee
never
understood
of
any
that
lived
Catholicks
,
who
dying
,
caled
for
a
Protestant
Minister
to
helpe
them
dye
and
make
a
happy
end
in
the
Protestant
Religion
.
Sall
,
though
you
are
a
Learned
man
(
for
such
I
take
you
to
bee
)
and
haue
read
much
and
taught
Diuinity
for
soe
many
years
,
I
doe
not
think
you
shall
make
any
loss
of
tyme
in
pondering
duly
these
three
graue
points
,
and
obseruations
of
this
Protestant
learned
Author
.
The
seventh
and
last
Advertisment
.
OLIM
POSSIDEO
,
PRIOR
POSSIDEO
.
The
Roman
Catholicks
strong
defence
against
the
Claime
of
all
kinde
of
Hereticks
and
theire
Attempts
.
I
Shall
borrow
much
of
what
will
be
said
in
this
Advertisment
out
of
the
Author
of
PROTESTANCY
WITHOVT
PRINCIPELS
,
&c.
The
strong
Arguments
of
that
learned
man
shall
serve
for
a
Wale
and
Ramper
to
this
my
little
Treatise
:
from
men
of
my
decaying
age
,
high
and
great
things
can
not
bee
expected
,
wee
must
then
have
them
from
our
Neightours
;
to
him
it
will
be
some
honour
,
that
I
make
use
of
his
Learning
and
discourse
,
and
to
mee
noe
kinde
of
disgrace
,
both
of
us
ayming
at
the
same
mark
or
Butt
,
(
the
pure
Glory
of
God
)
Quia
ambo
predicamus
Christum
Crucifixum
.
Prime
Cor.
cap.
1.
Nor
have
wee
beene
at
any
tyme
esteemed
by
those
,
that
know
us
,
men
gaping
after
winde
and
Vanity
.
Now
to
my
purpose
.
1
Before
all
I
would
have
my
Reader
suppose
(
as
realy
hee
should
)
that
Luther
,
and
his
Associats
,
once
Roman
Catholicks
,
separated
themselves
from
the
Communion
of
the
ancient
Church
,
which
gave
them
Baptisme
about
the
year
1517.
2.
It
is
as
evident
that
the
Protestants
of
England
,
following
Luther
and
his
Sectaryes
,
uphold
still
,
and
stifly
defend
,
that
actuall
Separation
as
a
Necessary
Lawfull
fact
and
well
done
.
3.
It
is
noe
less
cleare
that
as
Luther
,
when
hee
first
began
his
Revolt
from
the
Church
,
stood
all
alone
without
joyning
himselfe
with
any
visible
Society
of
Christians
,
soe
it
is
now
as
manifest
,
that
our
Protestants
to
this
day
,
stand
alsoe
as
a
Solitary
Society
alone
,
owning
noe
Fellowship
,
Union
,
or
Communication
,
of
Liturgies
,
Rites
,
or
Sacraments
with
any
Church
through
the
Universall
World
;
they
forsake
Catholicks
,
they
forsake
Grecians
,
Arme●ians
,
Abyssins
,
Arians
,
Nestori●ns
,
Ruthemans
,
Socinians
,
and
all
the
rest
of
Christians
;
wherfore
,
if
euer
Scisme
was
in
the
World
,
or
can
be
possibly
conceived
,
Protestants
are
most
evidently
guilty
of
a
formall
Separation
from
all
other
Christian
Churches
,
and
consequently
are
formall
Separators
,
or
in
plaine
tearms
Scismaticks
.
I
pray
did
not
Cromwell
and
his
bands
runn
into
a
Rebellion
?
why
soe
?
because
with
those
,
that
follow'd
him
,
hee
shaked
of
all
Obedience
to
the
King
,
and
to
the
Lawes
of
the
Land
,
hee
contemned
the
Goverment
,
and
made
himselfe
and
his
party
,
a
Body
by
themselves
,
a
Body
apart
,
and
though
hee
gayned
all
the
Cittys
,
and
Townes
,
inslaved
Free-men
,
and
acted
the
worst
Treason
Imaginable
,
by
putting
to
death
his
Leage-Lord
and
Soveraigne
,
noe
man
for
all
this
can
affirme
that
this
great
power
hee
had
,
and
soe
many
years
enjoy'd
,
exempted
him
from
of
the
Title
of
a
Traytor
;
actually
in
Rebellion
:
Unlawfull
power
,
and
violence
;
cannot
justify
Rebellion
and
Treason
.
This
is
our
very
case
.
England
,
all
the
World
knowes
,
once
owned
the
Pope
of
Rome
,
not
only
for
the
first
Patriarch
,
but
alsoe
supreme
head
of
the
Vniversall
▪
Church
;
It
admitted
of
this
Churche's
Discipline
and
Law
,
and
yielded
Obedience
to
it
:
It
communicated
with
the
Roman
Church
,
as
well
in
points
of
Faith
,
as
in
the
use
of
Rites
,
Liturgy's
,
and
Sacraments
,
yet
for
all
this
,
they
have
shaken
of
all
Obedience
to
the
Church
of
Rome
:
and
if
this
bee
not
a
willfull
formall
Separation
of
theire
part
let
any
man
judge
.
And
after
all
this
,
they
are
soe
bold
and
impudent
,
as
to
say
the
Scisme
Lyes
of
our
part
for
having
given
them
the
Occasion
of
Separation
;
but
they
doe
not
point
out
the
time
and
errors
they
say
crept
into
our
Church
:
Is
not
this
a
pleasant
Jest
,
first
openly
to
Rebell
,
and
then
without
any
other
proofe
,
but
theire
owne
prooflesse
word
,
tacitly
to
suppose
,
they
had
great
Reason
for
theire
Rebellion
;
and
to
accuse
soe
vast
a
Society
of
ancient
Christians
as
wee
are
,
and
know
not
why
;
to
condemne
us
of
Errors
,
and
know
not
wherfore
,
and
this
before
noe
other
Tribunall
,
but
themselves
,
who
were
the
Rebells
.
This
indeed
savors
soe
strongly
of
sauciness
and
self-conceited
pride
that
the
very
method
held
in
the
Condemnation
,
makes
all
to
look
upon
it
as
naught
,
illegall
,
and
contemptible
.
This
kinde
of
Proceeding
of
Protestants
makes
it
most
evident
,
that
this
actuall
breach
with
Rome
,
this
Rupture
,
this
Rent
,
this
Rebellion
,
this
divorse
,
from
the
ancient
Church
,
this
formall
Scisme
,
(
let
Protestants
couer
it
with
the
smothest
words
they
please
)
is
as
cleare
on
theire
side
,
as
the
Sunne
shining
at
noon-day
:
like
durt
it
lyes
at
theire
doores
,
and
they
will
neuer
be
able
to
wype
it
away
.
They
say
often
,
and
over
,
and
over
that
wee
erred
,
and
gave
them
the
Occasio●
of
Separation
,
but
prouing
nothing
,
nor
shewing
the
cause
wee
have
given
of
such
Separation
,
they
say
nothing
;
doe
they
thinck
theire
Asser●●on
or
saying
that
wee
have
erred
,
can
be
proof●
strong
enough
against
us
,
or
any
thing
like
a
Satisfactory
reason
in
this
matter
between
us
,
theire
saying
being
noe
received
Principle
?
Certainly
the
humour
of
Protestant
W●iters
and
Disputers
is
strange
:
they
chiefly
abuse
themselves
in
finding
fault
,
and
carping
at
Catholick
Religion
,
whilst
they
speake
least
of
that
which
most
concerns
them
,
that
is
possitively
to
prove
,
that
Protestancy
ought
to
bee
owned
,
as
Christs
true
and
Orthodox
Religion
;
this
they
wholy
Wave
,
and
Protestants
prove
no●
theire
owne
Religion
.
the
reason
is
,
because
an
●mprobability
cannot
be
proved
.
For
confirming
what
I
say
,
heare
what
the
Author
of
PROTESTANCT
WITHOVT
PRINCIPLES
,
&c.
speaks
.
Pray
you
(
saith
hee
)
tell
mee
,
did
you
ever
yet
heare
from
a
Protestant
That
Author
pa.
430
&
431
any
thing
like
a
convincing
Principle
,
when
hee
goes
about
to
prove
two
Sacraments
,
and
noe
more
,
or
that
Faith
only
Iustifyes
without
Charity
,
or
(
to
bee
brief
)
that
Protestancy
ought
to
be
valued
of
,
as
the
only
Pure
and
Orthodox
Religion
of
Christianity
?
Noe
:
these
points
they
eyther
pass
over
in
silence
,
or
soe
sleightly
handle
them
,
that
they
seem
afraid
to
meddle
with
such
difficultyes
,
what
doe
they
therfore
?
Theire
whole
straine
is
to
finde
fault
.
This
in
the
Papist
Religion
is
not
right
;
that
is
not
well
proved
,
a
third
thing
pleaseth
not
,
here
wee
have
a
nouelty
introduced
,
there
is
a
ceremony
blamable
&c.
then
a
Iere
follows
in
handsom
language
,
and
theire
worke
is
done
.
In
the
mean
tyme
,
the
maine
point
in
controversy
(
which
is
to
prove
that
Protestancy
ought
to
be
owned
as
a
true
and
Orthodox
Religion
,
)
is
noe
more
touched
on
,
then
if
it
were
not
in
being
.
This
same
Author
says
else
where
.
I
realy
perceive
,
a
strange
humor
The
Author
pa.
320
&
321
in
our
Protestant
writers
.
You
have
theire
Books
(
t
is
true
difficultys
now
and
then
hinted
at
,
words
●ultiply'd
,
much
talke
in
generall
,
intricate
discourses
carryed
in
darkness
,
(
and
this
to
amuse
a
vulgar
reader
)
weak
conjectures
enough
,
now
drawne
from
this
,
now
from
that
Evidenced
Authority
:
Margents
charged
with
Greek
and
Latin
,
and
they
must
bee
thought
learned
Margents
.
But
after
all
you
see
the
maine
difficulty's
waved
,
you
finde
nothing
proved
,
nothing
clearly
reduced
to
any
other
owned
Principle
but
theire
owne
proofless
word
,
and
bare
assertion
,
in
soe
much
,
as
I
am
apt
to
beleeve
(
if
I
think
amiss
God
forgive
mee
)
all
that
Protestants
ayme
at
in
theire
Polemicall
writings
,
is
only
to
keep
up
talk
in
the
world
,
and
Glory
when
they
have
the
last
word
in
a
Controversy
,
whether
a
prou'd
word
or
noe
,
it
Imports
not
,
soe
it
may
be
proved
they
answer
it
.
Is
it
not
a
remarkable
thing
?
that
Protestants
,
notwithstanding
they
doe
not
,
nor
cannot
defend
theire
owne
Religion
,
and
notwithstanding
they
are
wilfull
,
and
wrongfull
in
their
Separation
from
the
Roman
Church
,
(
an
open
:
Scisme
)
and
notwithstanding
a
lawfull
Succession
in
our
Church
from
th'
Apostles
tymes
,
and
a
quiet
Possession
of
truth
with
it
,
by
Vertue
of
an
immemoriall
Tradition
,
yet
our
Adversaryes
the
Protestants
tell
us
the
Obligation
of
proving
lyes
upon
us
;
of
proving
what
for
God-sake
?
That
our
Possession
is
lawfull
:
Quo
Iure
came
they
to
question
this
?
they
being
Actors
how
come
they
to
put
the
proofe
upon
us
,
contrary
to
the
Custome
of
all
Benches
of
Justice
,
contrary
to
that
knowne
Rule
of
the
Law
:
Actore
nihil
probante
reus
absoluitur
,
If
they
would
euer
acknowledge
any
indifferent
Iudge
or
umpier
between
us
,
(
which
they
are
neuer
like
to
admitt
of
,
assuming
to
themselves
the
Office
of
Accuser
,
wittness
,
and
Judge
)
hee
would
compell
them
to
the
proofe
▪
wee
are
noe
way
bound
therunto
,
wee
only
stand
upon
our
owne
defence
and
garde
,
wee
only
say
:
OLIM
POSSIDEO
,
PRIOR
POSSIDEO
;
that
irrefragable
Rule
of
the
Law
is
for
us
:
Qui
prior
est
tempore
,
Regula
Iuris
24.
in
sexto
.
prior
est
I●re
:
Ratio
huius
regulae
est
,
quod
jus
acquisitum
alteri
,
inuito
auferri
non
potest
:
That
is
The
reason
of
that
rule
is
,
that
reason
acquired
to
any
one
,
cannot
bee
taken
from
him
against
his
will
.
Wee
haue
been
aboue
a
thousand
and
more
yeares
in
possession
,
before
the
world
heard
any
thing
of
Luther
and
his
knott
of
scismaticall
companions
,
are
not
wee
then
Priores
tempore
?
but
they
will
perhaps
tell
us
,
they
have
prescrib'd
against
us
by
holding
our
Churches
,
Benefices
,
and
all
power
and
Iuridiction
in
England
for
a
hundred
years
and
more
;
to
this
wee
reply
,
that
violence
gives
noe
ground
to
Prescription
:
wee
alleage
that
undeniable
rule
of
the
law
:
Possessor
male
fidei
Regula
Iuris
.
2
in
sext●
ullo
tempore
non
Prescribit
:
that
is
a
possessor
of
evill
Faith
or
conscience
can
never
prescribe
(
mala
fides
here
is
mala
Conscientia
)
and
doth
cutt
of
quite
all
title
they
can
make
to
Prescription
.
It
is
manifest
to
the
world
,
all
they
have
of
ours
,
they
have
against
Conscience
,
and
soe
theire
crime
in
holding
that
by
force
,
which
by
Iustice
is
ours
,
is
the
more
grivous
,
and
the
longer
they
detayn
them
,
the
greater
is
theire
sinn
;
Cum
tanto
sint
graviora
peccata
,
(
as
the
Text
of
the
Law
says
)
quanto
diutius
infaelicem
animam
detinent
alligatam
.
Wee
Catholicks
(
I
repeate
it
againe
)
can
say
to
Protestants
,
that
wee
are
noe
way
obliged
to
prove
our
Church
is
the
true
Church
,
and
our
Keligion
the
true
Religion
(
though
wee
can
evidently
prove
both
)
It
is
enough
to
tell
the
Protestants
,
the
Roman
Catholick
Church
whilest
evidences
coms
not
against
it
,
stands
firme
upon
its
ancient
right
of
Possession
,
OLIM
POSSIDEO
,
PRIOR
POSSIDEO
.
This
long
and
lawfull
Possession
proves
the
Church
Orthodox
,
and
frees
us
from
all
Obligation
of
disputing
,
the
reason
above
hinted
is
,
that
the
Protestants
Protestants
because
Agressors
are
obliged
to
prove
theire
charge
and
claime
.
are
the
Actors
,
and
Agressors
,
and
therfore
it
s
theire
taske
to
prove
,
ours
only
to
defend
which
is
easy
;
If
you
marke
how
strangely
in
vaine
they
make
theire
attempts
against
us
,
observe
it
.
After
our
Church
,
had
stood
a
thousand
years
and
more
in
the
quiet
Possession
of
truth
,
they
accuse
it
of
Error
:
After
,
soe
many
thousands
of
learned
and
vertuous
men
,
that
lived
holily
,
and
dyed
happily
in
it
;
ye
,
and
had
eyes
as
quick
,
Iudgments
as
profounde
,
and
wills
as
good
to
find
out
these
Errours
(
had
any
beene
)
as
the
best
of
Sectaries
,
yet
found
none
;
they
,
forsooth
,
espy
them
:
After
this
Church
had
its
Purity
The
Churchss
Purity
and
Innocency
and
Innocency
signed
and
sealed
by
the
blood
of
innumerable
Martyrs
evidenced
by
undoubted
Miracles
,
manifested
by
soe
many
glorious
Conversions
wrought
on
Aliens
,
drawne
to
Christ
,
and
finally
demonstratively
proved
by
all
these
illustrious
marks
of
truth
;
wherof
wee
treated
aboue
,
our
Protestants
rise
up
,
and
Calumniate
this
great
Society
of
Christians
,
lay
the
foule
Aspersion
of
Heresy
on
it
.
Are
not
they
,
think
you
,
as
Actors
,
obliged
in
Iustice
to
make
theire
charge
good
against
us
by
evident
proofes
?
And
are
not
wee
exempted
from
all
farther
Obligation
Proued
by
a
long
Possession
.
of
pleading
,
then
only
to
stand
upon
our
ancient
,
blameless
,
and
quiet
Possession
?
Beleeve
it
.
This
OLIM
POSSIDEO
,
PRIOR
POSSIDEO
,
is
warant
sufficient
,
and
our
Wall
of
defense
against
such
weak
Aggressors
:
And
yet
wee
strengthen
our
hold
with
Canon
proofe
(
it
is
evident
reason
alsoe
)
And
eviden●
reason
alsoe
.
Nemo
praesumitur
malus
nisi
probetur
:
No
Man
,
upon
vaine
presumption
,
ought
to
bee
accounted
naught
,
unless
reason
prove
him
a
delmquent
.
For
Example
.
Give
mee
a
loyall
Subject
that
hath
done
wonders
and
great
service
for
his
Prince
;
that
hath
An
Instance
.
enlarged
his
Kingdome
,
gained
him
Frinds
,
defeated
his
Enemyes
,
and
yet
is
struggling
,
to
doe
him
more
Service
;
Whose
repute
was
neuer
stayned
,
nor
fame
blemished
,
&c.
Suppose
now
:
That
a
smale
knot
of
unknowne
men
should
offer
at
some
small
or
inconsiderable
proofs
.
And
with
these
endeavour
to
impeach
him
of
treason
,
would
not
the
Prince
,
think
you
,
either
require
evidences
to
be
brought
in
against
soe
worthy
a
subject
,
or
reject
these
Accusers
as
unworthy
of
credit
?
yes
most
assuredly
.
This
is
our
case
(
though
noe
Instance
,
taken
from
private
men
,
can
parrallel
the
fidelity
of
the
Church
towards
Christ
)
the
Roman
Catholick
Church
The
Church
evidently
hath
proved
her
fidelity
to
Christ
.
(
I
speak
of
noe
other
,
for
there
is
none
)
hath
faithfully
done
great
Service
for
the
King
of
Kings
Christ
Iesus
,
it
hath
dilated
his
empire
far
and
neer
,
it
hath
defeated
his
Enemys
(
perfidious
heathens
)
gained
him
Frinds
,
and
innumerable
Servants
.
It
yet
struggles
(
Maugre
all
attempts
against
it
)
to
promote
his
honour
,
and
gaine
him
more
.
It
has
beene
of
an
unspotted
same
,
Hither
toe
of
unspotted
and
accounted
pure
without
blemish
,
till
now
at
last
a
smale
inconsid●rable
knot
of
Protestants
Impeach
it
of
Treason
,
and
make
it
a
Rebell
against
the
King
,
whome
fame
before
Sectaries
Impeachment
.
it
hath
served
soe
long
and
faithfully
,
What
then
,
doth
our
Lord
Iesus
and
all
Iustice
too
,
require
of
these
Accusers
but
Evidence
?
Yes
,
and
(
if
possible
)
more
then
Evidente
is
Necessary
,
to
make
theire
charge
good
against
this
Church
.
It
hath
evident
proof
enough
of
its
fidelitity
,
Iustice
in
this
charge
requires
evidence
not
unproved
Cavills
.
by
its
faithfull
long
Service
,
by
its
hitherto
irreprehensible
Purity
,
allowed
for
a
thousand
years
and
upwards
,
and
therfore
cannot
bee
supposed
a
delinquent
upon
meer
Cavils
,
or
for
things
which
look
like
proofs
,
but
when
examined
,
are
noe
sooner
weighed
,
then
cast
away
as
weightless
.
For
all
this
wee
Catholicks
find
it
noe
hard
matter
to
prove
the
Roman
Catholick
Church
,
the
only
true
Orthodox
Church
,
out
of
which
there
is
noe
Salvation
,
and
to
prove
this
by
an
undubitable
Principle
,
which
cannot
bee
shaken
,
even
this
short
Argument
will
doe
it
.
Christ
Iesus
founded
a
Catholick
Church
which
(
as
hee
promiseth
)
should
never
faile
,
Et
por●ae
inseri
non
praenalebunt
adversus
eam
.
And
therfore
Math.
cap.
16.
could
never
bee
forsaken
by
him
:
Take
the
reason
,
for
no
Monarch
,
that
lays
the
foundation
of
a
kingdome
,
and
obliges
himselfe
to
take
care
of
it
,
can
without
iniustice
abandon
it
,
unless
a
contrary
power
,
or
great
negligence
deprive
him
of
his
right
:
none
can
bee
more
powerfull
then
Christ
,
and
I
hope
those
Protestants
of
the
English
Church
will
not
make
him
guilty
of
negligence
or
Iniustice
:
ergò
hee
still
defends
the
militant
Church
(
a
most
deare
Kingdome
)
which
hee
establisht
with
his
owne
bloud
.
Take
this
other
Argument
.
A
Church
which
hath
converted
whole
Author
of
Protestancy
without
Principles
&c
pa.
409
Kingdoms
,
and
Nations
from
infidelity
to
Christ
,
by
working
Miracles
,
casting
out
of
Deuills
,
great
austerity
of
life
,
and
efficacy
of
Doctrin
evident
and
convincing
Arguments
of
truth
,
and
drawne
innumerable
Soules
from
a
tepid
life
to
pennance
and
mortification
,
from
the
contents
of
the
world
to
a
contempt
of
it
,
from
selfe-love
to
a
perfect
self-abnegation
,
must
either
bee
deseruedly
named
the
true
Church
of
Christ
,
or
,
else
the
Apostolicall
Church
,
was
not
:
the
Church
of
Rome
only
,
hath
,
by
the
assistance
of
God
done
those
wonders
;
therfore
it
is
the
true
Church
,
or
there
was
never
any
true
upon
earth
.
Deny
these
Conversations
made
by
our
Catholick
Society
,
and
you
deny
what
is
most
evident
;
grant
them
,
and
you
subscribe
to
Popery
:
Ergò
This
Learned
Author
after
severall
Arguments
and
considerations
makes
the
ensuing
inferences
.
The
Roman
Catholick
Church
was
once
the
true
Church
,
(
Sectarys
confesse
it
)
once
it
was
built
on
Christ
,
once
it
taught
Christian
verityes
without
errour
,
once
it
was
owned
by
Christians
for
Christes
School
,
once
it
evangelized
the
word
of
God
purly
,
Therfore
if
God
bee
yet
as
favourable
unto
Soules
,
as
hee
was
anciently
,
if
hee
substract
not
meanes
from
us
Necessary
to
saluation
,
if
his
gifts
bee
unchangable
,
if
his
intention
of
settling
truth
for
ever
amongst
Christians
alter
not
,
if
hee
blest
his
owne
Society
as
well
with
truth
,
as
with
the
consolation
of
Grace
;
this
Catholick
Roman
Church
,
and
noe
other
,
once
true
,
was
,
is
,
and
shall
ever
be
soe
,
for
the
future
,
Ecclesia
invicta
res
est
,
(
they
are
knowne
words
of
agreat
Doctor
)
etsi
Infernus
ips●
Commoveatar
.
The
Church
is
Invincible
and
continues
the
same
,
although
hell
it selfe
be
moved
,
and
struggle
against
it
.
Those
Inferrences
of
this
able
Devine
,
are
strong
and
unanswerable
.
The
same
Author
,
hints
at
some
Faults
of
Sec●aries
.
Faults
,
and
failings
of
Sectaryes
in
writing
controversyes
:
These
are
his
words
pag.
434.
first
besides
theire
corruptions
,
and
self
conceited
glosses
wherof
ther
is
noe
end
,
you
have
in
the
first
place
gross
mistakes
.
2.
Pritty
leers
(
harmless
)
things
)
for
they
hurt
no
body
,
and
give
the
Printer
work
.
3.
No
little
Ignorance
.
4.
Meer
Suppositions
for
proofs
.
5.
Much
unsincere
dealing
,
when
they
slightly
handle
Controversyes
,
and
sly
ly
disemble
such
proofs
,
as
make
for
our
Catholick
Verityes
.
The
last
defect
(
but
this
is
both
remediless
,
and
transcendent
)
they
neuer
bring
Assertions
to
Principles
,
nor
give
us
weight
for
weight
,
I
meane
Authority
answerable
to
our
Authorityes
in
any
one
debated
question
.
With
what
is
said
this
Advertisment
is
ended
,
my
end
therin
being
the
Conversion
of
Sall
a
poore
sinner
and
straying
sheep
,
which
must
be
effected
,
and
done
by
the
great
Pastor
Iesus
,
and
therfore
I
humbly
begg
of
him
,
Vt
vadat
ad
illam
(
Ovem
)
quae
perirat
donec
inveniat
●am
.
That
his
owne
holy
name
may
be
glorify'd
on
Earth
and
in
heaven
by
bringing
backagaine
to
his
Flock
poor
strayed
Sall.
XXIV
.
and
last
CHAPTER
.
Containing
a
fervent
Exhortation
to
straying
Sall
for
a
tymely
returning
to
his
holy
Mother
the
Roman
Catholick
Church
,
that
there
may
bee
joy
in
heaven
upon
a
sinner
doing
Pennace
.
To
Bishops
and
all
Pastors
of
Gods
Flocke
,
whose
charge
is
to
take
little
Foxes
,
(
Hereticks
perverting
Soules
.
)
The
Holy
Ghost
speaks
in
this
Language
.
Catch
us
the
little
Foxes
that
destroy
the
Cant.
cap.
2.
vineyards
.
By
this
care
of
good
Pastors
the
tneevery
of
those
little
Foxes
will
bee
prevented
,
and
the
wasting
of
the
vineyard
avoyded
.
Sall
,
owneing
a
Pastorall
Office
and
care
I
have
taken
some
paines
in
hunting
after
you
a
little
Fox
,
(
an
old
man
,
and
a
young
Heretick
)
and
as
I
conceive
:
Ope
Divina
te
parvam
vulpem
in
opere
nefario
,
nempe
vineam
Christ
Electam
,
speciosam
,
florentem
,
vineam
Saboath
Sanctis
divi
Patricii
moribus
,
stupendisque
caels
prodigtis
in
terra
Hybermae
feliciter
plantatam
,
scelestè
demolientem
caepi
.
Sall
it
may
bee
said
to
your
eternall
infamy
,
that
after
your
fall
you
have
Imployd
a
violent
burning
zeal
to
infect
your
kindred
and
frinds
,
with
the
plague
of
Heresie
,
that
infected
your selfe
:
Non
vis
Miser
perire
soule
,
sed
ut
al●
tecum
pereant
vehementer
niteris
,
but
I
hope
God
in
his
mercy
will
preserve
those
Soules
from
the
cupp
of
Poyson
you
would
make
them
drink
of
,
for
this
your
indeauour
and
attempt
your
name
is
become
odious
to
all
that
heare
of
you
.
O
deplorable
change
from
the
man
I
have
knowne
you
piously
given
,
(
as
all
Iudg'd
of
you
)
an
obedient
child
of
the
Sea
of
Rome
,
and
a
good
member
of
your
order
;
likely
you
will
gess
,
who
I
am
that
write
these
senlible
complaining
lines
,
a
person
that
lou'd
you
for
your
amiable
nature
,
unoffensive
conversation
and
commendable
tallents
,
and
you
alsoe
seemed
to
love
and
est●em
mee
in
a
high
measure
.
Did
you
not
to
preserue
our
ancient
amity
,
write
unto
mee
a
letter
full
of
aftection
and
kindness
,
wherin
you
let
mee
know
of
the
great
esteem
you
were
with
the
Protestant
Arch-Bishop
?
(
Ô
I
then
little
dream'd
hee
could
have
had
the
power
of
perverting
you
,
or
you
soe
wicked
a
minde
as
to
bee
perverted
by
him
)
to
that
letter
I
return'd
a
loving
and
harty
answer
,
and
at
the
same
tyme
feriously
recommended
a
vertuous
and
afflicted
lady
of
my
acquaintance
matcht
in
your
county
of
Tipperary
,
and
by
a
speciall
letter
commaunded
her
to
bee
guided
by
you
in
all
,
assuring
her
shee
would
finde
you
a
vertuous
learned
,
and
frindly
person
:
But
Sall
deare
Sall
,
you
have
betrav'd
my
trust
,
and
alas
betray'd
your
owne
Soule
for
eternity
,
unlesse
you
recant
in
tyme.
In
parting
from
the
Roman
Communion
you
have
not
regarded
Saint
Ambroses
Devine
and
weighty
councell
.
To
wit
:
Magni
periculires
est
,
si
post
Prophetarum
oracula
,
post
Apostalorum
testimonia
,
post
martyrum
vulnera
,
veterem
sidem
quasi
novellam
discutere
presumas
.
It
is
a
business
of
great
danger
,
if
after
the
oracles
of
Prophets
,
the
Testimony
of
Apostles
,
and
the
wounds
of
Martyrs
you
presume
to
examine
and
discuss
the
ancient
settled
Faith
as
if
it
were
a
new
Religion
;
these
Arguments
the
Saint
speaks
of
,
testify
a
true
Orthodox
Religion
;
these
Arguments
doe
satisfye
all
good
Catholicks
,
learned
,
and
unlearned
,
young
and
old
,
that
they
are
in
the
right
way
and
beleese
,
to
these
Arguments
all
good
Christians
adhere
,
no
way
presuming
to
dispute
or
to
doubt
in
the
least
of
the
force
and
verity
of
them
,
with
these
Testimonyes
,
oracles
,
and
Arguments
,
all
of
the
Communion
of
Rome
stand
firme
and
constant
in
the
ancient
Faith
:
Sall
you
have
taken
a
different
way
,
a
way
apart
,
your
presumption
misled
you
,
the
crafty
Serpent
that
tempted
Eve
and
much
commended
the
forbidden
fruite
,
saying
:
What
day
soever
you
shall
eat
(
of
the
Genes.
Cap.
3.
forbidden
fruite
)
your
eyes
shall
be
opened
:
and
you
shall
be
as
Goas
knowing
good
and
euill
:
The
same
Serpent
entised
you
to
a
curiosity
of
disputing
of
the
truth
and
Sanctity
of
the
ancient
Faith
and
tempted
you
soe
farre
that
hee
made
you
seek
for
truth
where
it
was
not
to
bee
found
,
and
to
desert
the
Church
wherin
it
was
,
is
,
and
ever
shall
bee
to
the
worlds
end
:
your
curious
Ambition
displeased
God
,
and
hee
has
confounded
your
presumption
and
pride
.
Have
you
forgotten
to
have
read
in
S
Paul
,
(
God
speaking
to
proud
1
Cor.
Cap.
1.
high
witts
:
)
Perdam
Saptentiam
Sapientum
,
&
prudentiam
prudentum
reprobabo
.
That
is
:
I
will
destroy
the
Wisdome
of
the
Wise
,
and
the
Prudence
of
the
Prudent
I
will
reject
.
Did
not
S.
Paul
himselfe
writing
to
the
Corinthians
say
:
I
judged
not
my selfe
1
Cor.
Cap.
2.
to
know
any
thing
among
you
,
but
Iesus
Christ
and
him
crucisy'd
:
and
I
was
with
you
in
infirmity
,
and
in
feare
,
and
much
trembling
.
Sall
had
you
remained
in
your
Order
mortify'd
(
that
is
to
know
Iesus
Christ
crucify'd
)
had
you
stay'd
in
feare
and
trembling
with
your
Bretheren
,
(
as
great
witts
and
Devines
as
you
have
done
,
)
all
had
been
safe
with
you
,
all
had
gone
well
,
but
presumption
carryed
you
further
,
forsooth
you
must
examine
the
ancient
Faith
with
Speculations
and
Subtilityes
,
and
soe
have
miserably
falne
,
God
of
his
mercy
give
you
Grace
to
rise
againe
.
But
Sall
are
not
you
greatly
troubled
Iust
prayse
of
the
Society
of
Iesus
.
and
disturbed
in
your
Soule
for
deserting
the
order
of
the
Society
of
Iesus
,
a
pretious
and
sacred
Schoole
of
learning
and
vertue
in
Gods
Church
,
an
order
renowned
ouer
all
the
world
,
for
the
great
things
they
have
done
to
Gods
Glory
,
not
only
in
countries
insected
with
Heresie
in
Europ
,
but
alsoe
for
giving
the
light
of
Faith
to
millions
of
Idolaters
in
Iaponia
,
and
other
Kingdoms
of
the
Indies
,
theire
memorable
labours
(
noe
man
can
deny
this
truth
)
have
carried
the
name
of
Christ
to
the
new
world
,
and
dilated
holy
Religion
and
the
bounds
of
the
Church
to
the
furthest
ends
of
the
earth
;
they
have
puld
downe
Idols
,
and
lifted
up
the
Standart
of
the
Crosse
in
place
of
them
:
Sall
the
Church
you
have
betaken
your selfe
to
,
hath
done
none
of
these
Godly
things
,
and
they
,
and
all
sort
of
Hereticks
hate
the
Society
above
all
Orders
,
and
doe
enviously
sting
them
in
all
theire
Books
,
and
writings
;
come
,
say
all
Hereticks
,
let
us
stricke
the
Society
of
Iesus
with
our
Hiero.
cap.
11.
tongue
,
let
us
obscure
the
Glory
of
that
people
:
Let
mee
speake
without
offence
,
or
derogating
to
any
other
order
,
(
I
love
from
my
hart
,
and
honour
all
Religious
orders
in
the
house
of
God
)
that
the
Society
may
bee
termed
for
vertue
,
the
salt
of
the
earth
,
and
for
Learning
,
the
light
of
the
world
:
A
person
of
eminent
dignity
in
the
Church
(
hee
lives
as
yet
)
defending
the
innocensy
and
good
fame
of
the
Society
in
a
certaine
point
against
a
virulent
Calumny
,
cast
upon
them
concluded
his
discourse
thus
.
Desine
tandem
maledice
persequi
ordinem
Societatis
Iesu
,
putidisque
Calumniis
impetere
,
ordinem
Deo
Sacrum
;
regibus
fidum
;
●o●bus
integrum
;
Litteris
Florentem
;
Doctis
Charum
;
Ecclesiae
utilem
;
orbi
Christiano
Necessarium
:
contra
hoc
genus
hominum
Innocentiae
Clypeo
tectum
in
vanum
murmur●t
tua
invidia
;
contra
hos
pugnans
Langues
tanquam
apis
sine
aculeo
.
That
is
:
Detractour
leaue
of
persecuting
the
Society
of
Iesus
.
and
raysing
fi●thy
Calumnyes
against
an
Order
dedicated
to
God
;
Loyal
to
Kings
,
intire
in
their
wayes
,
florishing
in
Learning
,
deare
to
the
Learned
,
usefull
to
the
Church
,
Necessary
to
the
World
:
in
vaine
does
your
enuy
murmure
against
this
kind
of
people
that
are
protected
with
the
Buckler
of
Innocency
you
labour
in
vaine
against
them
like
an
idle
drone
.
Another
writer
says
much
more
(
Sylvester
Maurelius
in
Lib.
5.
Oceani
Religionum
)
in
this
Language
.
Quid
de
iis
dicam
,
qui
pro
fide●
Christianae
defensione
,
sanaque
Doctrina
Sanguinem
largè
profuderunt
,
tinxerunt
Oceanum
,
littora
camposque
rigarunt
,
patibula
&
tribunalia
made
fecerunt
contemptis
tortoribus
,
lanienis
,
atque
ipso
Tartaro
;
&
jam
fulgent
in
Caelo
prae
rutilis
adamantibus
,
&
velut
stellae
resplendent
.
That
is
:
What
shall
I
say
of
those
,
who
for
defence
of
Christian
Faith
and
true
Doctrine
have
copiously
shed
their
Bloud
,
have
dyed
both
the
Sea
,
and
shore
,
and
embrued
fields
,
sprinkled
gibbetts
and
tribunalls
,
contemning
Torments
,
and
Tormenters
,
and
even
hell
it selfe
,
and
now
glister
in
heaven
more
then
the
choisest
Diamants
and
shine
like
starres
.
Sall
you
have
left
this
learned
and
glorious
Order
,
and
they
Christianly
lament
the
same
,
more
for
your
misfortune
,
then
for
the
loss
they
have
had
▪
by
your
departure
;
they
may
say
plainly
you
were
not
of
them
,
though
you
liu'd
among
them
;
and
they
will
say
well
,
for
had
you
been
of
them
,
you
had
stayd
with
them
in
Obedience
,
working
your
Salvation
in
trembling
and
feare
:
they
are
noe
way
troubled
for
the
speeches
of
some
,
imputing
your
departure
as
a
staine
to
the
Order
,
which
is
an
objection
without
all
ground
,
and
they
answer
to
all
this
vaine
kinde
of
talk
,
(
and
justly
)
saying
that
Iudas
went
out
of
a
holier
Order
,
and
from
a
higher
dignity
then
theirs
,
and
yet
his
going
out
was
noe
staine
to
the
Apostles
:
Iudas
his
Impiety
followed
,
him
but
left
the
Colledg
of
th'
Apostles
pure
and
holy
:
even
soe
Sall
your
●mpiety
goes
along
with
you
,
and
the
Society
remains
unspotted
in
its
Vertue
and
Reputation
.
Pro
dolor
Sall
you
are
gone
away
from
us
,
&
notus
est
jam
non
tantum
Patriae
tuae
sed
etiam
exteris
regionibus
,
Diabolt
de
te
Triumphus
;
quid
tandem
in
his
angust●
is
consilii
quid
remedn
?
That
is
:
And
now
the
Devills
Triumph
over
you
is
not
only
knowne
at
home
,
but
abroade
alsoe
in
foraine
Countryes
,
but
what
counselle
or
remedy
can
bee
given
in
such
a
miserable
Condition
?
Your
returning
from
Babilon
(
where
you
live
)
to
Hierusalem
will
be
your
only
remedy
;
come
then
home
Sall
,
come
home
Prodigall
Child
,
thy
Father
is
waiting
for
thee
,
and
will
receive
thee
with
mercy
:
doe
but
say
penitently
Surgam
&
tho
ad
Patrem
,
and
the
way
is
cleare
for
you
.
Heare
Sall
a
voyce
from
heaven
saying
:
Com
out
of
her
Apoc.
cap.
14
(
Babilon
)
that
you
be
not
pertaker
of
her
sinns
,
and
that
you
receive
not
of
her
plagues
.
Wee
Catholicks
pray
for
Gods
people
that
are
in
Babilon
suffering
(
even
now
)
heauy
persecution
,
and
wee
alsoe
pray
for
the
people
of
Babilon
,
that
persecute
them
,
that
they
may
become
Gods
people
,
and
that
by
theire
conversion
Babilon
may
fale
,
and
Christ
have
his
Kingdome
where
Satan
now
raignes
;
which
will
bee
,
when
true
,
pure
,
Orthodox
Religion
shall
prevaile
in
those
three
Kingdoms
,
that
were
one
day
Catholick
,
full
of
Saints
and
holy
men
.
Sall
your
stay
in
Babilon
is
dangerous
,
and
you
know
there
is
noe
dallying
with
Serpents
;
if
you
fale
deeply
in
love
with
honours
,
preferments
,
and
other
glorious
Miseryes
of
the
Babilon
yow
now
dwell
in
,
if
a
woeman
lay
hold
of
you
(
and
why
may
not
this
happen
,
seeing
you
walke
with
those
Rabbins
that
teach
Priestes
may
marry
,
and
are
bound
to
marry
,
and
did
the
like
themselves
)
there
will
bee
after
no
hope
of
recovery
.
Think
therfore
of
coming
of
in
time
:
Ne
peccatum
tuum
sensim
sine
sensu
transeat
in
consuetudinem
&
obdurationem
.
That
is
:
Least
your
sinne
insensibly
become
an
obdurate
Custome
.
For
it
was
wisely
said
:
Desinet
esse
locus
remedio
,
ubi
quae
fuerunt
vitia
mores
fiunt
.
That
noe
remedy
will
take
place
when
vices
become
Customes
.
You
ought
therfore
to
feare
extreamly
that
delay
of
your
Conversion
,
for
Custome
of
sinning
will
give
Satan
an
absolute
victory
over
you
.
Give
therfore
eare
deare
Soule
to
Saint
Augustin
,
who
was
a
great
sinner
,
but
a
greater
penitent
)
noe
man
can
better
preach
in
this
kinde
,
his
weighty
words
are
these
:
Omne
peccatum
consuetudine
vilescit
,
&
fit
homini
quasi
nullum
sit
,
obduruit
,
jam
dolorem
perdidit
,
&
valde
putre
est
,
nec
dolet
,
quod
non
dolet
,
non
pro
sano
habendum
,
sed
pro
mortuo
computandum
est
;
quando
aliquid
pungitur
,
&
dolet
,
aut
sanumest
,
aut
in
illo
spes
aliquae
Sanitatis
est
;
quando
autem
tangitur
,
pungitur
,
calcatur
,
nec
dolet
pro
mortuo
habendum
est
,
&
praescindendum
.
That
is
:
All
sinne
by
Custome
is
lesse
regarded
and
at
last
seemes
none
when
a
thing
groes
hard
,
looses
all
feeling
,
becomes
putrifyed
,
and
has
no
sense
of
its
insensibility
t
is
not
to
bee
reputed
sound
but
dead
;
when
a
thing
is
pricked
and
feeles
paine
,
it
is
either
whole
,
or
at
least
there
is
hopes
of
health
,
but
when
it
is
touched
,
pricked
,
bruised
,
and
feeles
not
,
t
is
dead
and
must
bee
cut
of
.
Many
touch
and
handle
you
sharpely
for
your
fale
from
holy
Faith
and
the
Scandall
you
have
given
,
be
not
like
a
dead
man
,
but
shew
you
have
life
,
and
feeling
,
and
greefe
for
what
you
have
done
,
be
not
I
say
hard
harted
,
but
give
way
to
the
grace
of
God
to
make
a
breach
on
the
wales
of
your
obstinate
will
:
help
thy selfe
man
and
God
will
helpe
thee
,
and
never
dispaire
of
Gods
mercy
.
The
condition
of
a
dispairing
man
is
the
worst
that
can
bee
,
for
hee
Iudgeth
(
teste
Augustino
)
that
God
wants
either
power
or
love
to
save
him
,
to
say
either
of
God
were
a
blasphemy
.
Look
upon
History's
Ecclesiasticall
and
prophane
,
look
upon
Scripture
the
booke
of
life
,
all
are
full
of
faire
Examples
of
Gods
mercy
;
hath
not
Christ
healed
Magdalen
possessed
of
7.
Diuells
,
7.
Deadly
sinns
?
hath
hee
not
pardoned
Peeter
that
deny'd
him
?
hath
hee
not
made
Paul
,
that
did
persecute
him
,
a
vessel
of
election
,
and
Doctor
of
Nations
?
hath
hee
not
given
heaven
to
the
good
theefe
,
for
one
●ct
of
contrition
and
love
?
(
This
theef's
owning
of
Christ
to
bee
the
sonne
of
God
when
all
the
world
seem'd
to
abandon
him
was
a
most
Heroick
Confession
.
)
Harken
Sall
to
the
Comfortable
words
of
great
Saint
Iohn
Chrisostem
to
an
afflicted
sinner
inclining
to
dispa●re
.
Si
Publicanus
es
,
potes
fieri
Evangelista
;
si
Blasphemus
,
potes
fieri
Apostolus
;
si
latro
,
Caeli
civis
:
ne
dic
peccavi
,
qui
habes
medicum
Potentiorem
agritudine
tua
.
That
is
:
If
you
are
a
publican
,
you
may
become
an
Evangelist
;
if
you
are
a
Blasphemer
,
you
may
become
an
Apostle
;
if
a
theefe
,
a
cittizen
of
heaven
:
say
not
I
have
sinned
seeing
you
have
a
Phisitian
able
to
master
your
disease
.
Heare
the
words
of
God
himselfe
to
a
Soule
that
had
committed
many
Fornications
:
which
are
full
of
Consolation
.
Tu
fornicata
es
cum
multis
amatoribus
,
Icrem
.
Cap.
3.
tamen
revertere
ad
me
,
&
reciptam
te
,
Who
would
not
fly
out
of
Babilon
to
adore
soe
loving
a
God
?
come
then
out
of
that
accurssed
mantion
,
and
place
the
Ship
of
your
Soule
in
the
Haven
of
safty
by
returning
to
the
Catholick
Faith
and
State
of
Religion
you
were
formerly
of
,
and
walking
with
your
devout
and
Religious
Bretheren
,
between
the
mountain
of
Mythe
,
and
Hill
of
Frankincense
.
There
can
bee
nothing
more
safe
and
happy
then
the
life
of
a
good
Religious
personne
,
whose
occupation
during
life
,
is
an
incessant
voyaging
between
the
odoriferous
Mountaine
of
Myrh
,
and
Hill
of
Frankincense
:
What
is
Myrh
?
Mortification
of
the
Body
,
hayre
Cloath
,
Fasting
,
and
Pennance
;
And
what
is
Frankincense
?
but
fervent
and
humble
Prayer
?
In
this
Myrh
,
and
Frankincense
consisteth
the
Soule
of
Religion
,
and
Godly
Soules
mortifying
theire
Bodys
,
and
elevating
theire
harts
and
mindes
to
heaven
in
the
Contemplation
of
holy
things
,
and
sincerely
contemning
for
the
love
of
God
,
all
Pomp
,
Riches
,
Pleasures
,
Vanityes
,
and
glory
of
the
World
,
enjoy
perfect
and
neuer
decaying
delights
,
wheras
the
greatest
Pleasures
of
the
Potentates
and
Minions
of
this
World
vanish
away
like
smoke
and
only
leave
the
sting
of
a
tormenting
mind
behind
them
.
But
the
greatest
Joy
of
a
perfect
Religious
Soule
is
crowned
,
when
her
louing
spouse
Iesus
finding
her
perfum'd
and
sanctify'd
with
Myrh
and
Frankincense
calls
upon
her
in
this
amorous
Language
.
Tota
pulchra
es
amica
mea
,
&
macula
non
est
Cant.
Cap.
4.
in
te
.
Veni
de
Libano
sponsa
mea
,
veni
de
Libano
,
vent
:
coronaberis
.
That
is
:
Thou
art
faire
my
love
,
there
is
not
a
spott
in
thee
,
come
from
Libanus
my
spouse
,
come
from
Libanus
,
come
:
thou
shalt
be
crowned
.
I
wonder
Sall
your
hart
is
not
brooken
to
see
you
have
lost
those
heavenly
delights
,
and
are
not
like
to
tast
of
them
any
more
,
I
pray
returne
,
returne
with
Pennance
and
teares
that
you
may
enjoy
them
againe
;
be
not
ashamed
to
confesse
the
errour
that
rob'd
you
of
those
innocent
pleasurs
,
Saint
Augustin
a
great
Saint
and
witt
did
not
stick
to
confess
his
errours
in
the
Sect
of
the
Manichtes
,
and
with
much
humility
retracted
his
Opinions
,
doe
what
hee
did
,
and
think
seriously
on
these
words
of
Saint
Bernard
,
to
one
that
had
gone
a
stray
:
Turpe
est
tibi
falsitate
seduci
,
&
veritate
non
reduci
.
That
is
:
It
is
a
shamefull
thing
to
bee
seduced
with
falsity
,
and
not
reduced
with
verity
.
Sall
I
am
forced
here
to
put
a
period
to
this
my
unpolished
(
though
wel
meant
)
discourse
drawne
to
a
farre
greater
length
then
I
expected
;
and
truly
decaying
age
with
sharpe
panges
of
severall
Infirmityes
God
is
pleased
to
vissit
mee
with
all
scarce
gave
mee
leave
to
finish
what
is
done
.
The
shining
Sunne
of
my
happier
years
(
if
any
of
them
have
been
soe
)
is
now
setting
:
And
though
I
count
two
years
a
bove
70.
I
must
say
what
the
Patriarch
Iacob
said
to
King
Pharao
.
The
King
demaunded
his
age
,
saying
,
Quot
sunt
dies
annorum
Genes.
cap.
47.
vitae
tuae
?
That
is
:
How
many
be
the
days
of
the
years
of
thy
life
.
Iacob
answered
:
Dies
peregrinationis
meae
Centum
triginta
Annorum
sunt
parvi
&
mali
.
That
is
:
The
days
of
the
Pilgrimage
of
my
life
are
an
hundred
thirty
yeares
,
few
,
and
evill
:
A
great
part
of
my
life
hath
bee●e
spent
in
Pilgrimage
and
motion
from
Kingdome
to
Kingdome
and
that
by
necessity
,
and
not
by
election
;
they
forced
mee
to
wander
that
persecuted
Christ
,
and
true
Religion
,
but
theire
power
is
now
at
an
end
(
though
not
theire
evill
will
)
because
my
tyme
of
liuing
is
neare
ended
:
and
alas
though
neare
my
end
and
the
upshot
of
my
life
I
am
forced
to
use
Iacobs
language
:
Dies
Annorum
meorum
parvi
&
mali
.
The
days
of
my
years
are
few
and
euill
.
Mali
,
having
in
my
life
tyme
done
little
good
,
and
much
euill
by
offending
the
infinit
goodness
of
my
God
;
Parvi
,
The
days
before
mee
being
to
few
to
lament
my
sinns
,
and
apease
the
anger
of
God
.
Oh
that
I
were
in
such
a
state
and
tranquility
of
conscience
,
that
I
could
with
confidence
and
flaming
desires
,
cry
out
with
S.
Paule
,
Cupio
dissolut
&
esse
cum
Christo
!
But
I
am
farre
from
that
Sanctity
,
and
my
sinns
(
Delicta
inventutis
mea
)
make
mee
tremble
and
feare
.
What
then
remaines
to
be
done
by
an
inconsolable
sinner
such
as
I
am
?
This
only
,
that
my
care
and
feare
in
the
little
tyme
I
have
to
live
be
wholy
imploy'd
for
a
good
goeing
out
of
this
Babilon
of
pride
,
Iniquity
,
and
vanity
,
O
deare
Iesus
grant
for
thy
mercy
to
Sall
and
mee
,
a
holy
and
happy
Hou●e
of
our
departure
out
of
this
World
.
In
delating
the
Argument
of
this
little
Book
,
I
have
said
much
against
the
way
Sall
hath
taken
,
and
his
flight
out
of
the
House
of
God
,
but
all
with
true
Charity
,
and
a
pure
Intention
.
And
now
Sall
let
mee
speak
to
you
in
Saint
Bernards
Language
,
to
one
that
was
dangerously
erring
.
Iactavi
semen
Dominicum
deprecant
Deum
u●
non
revertatu●
vacuum
.
That
is
:
I
have
soed
the
heavenly
seed
begging
God
it
may
not
returne
voyd
.
Let
not
deare
Sall
all
my
paines
and
the
expressions
of
my
good
affection
bee
lost
by
an
obduration
in
you
;
look
to
it
my
frind
while
there
is
tyme
of
Consideration
,
having
noe
less
at
stake
,
then
an
Eternity
of
Salvation
and
Glory
,
or
of
Flames
and
Damnation
:
if
after
all
my
ernest
requests
,
and
harty
Prayers
you
will
not
think
of
Returning
to
Hierusalem
,
but
willfully
stay
in
Babilon
,
I
can
but
say
with
a
lamenting
Soule
.
Perditio
tua
ex●te
Isra●l
;
denying
to
joyne
your
will
with
Gods
Grace
,
Peribis
in
Aeternum
:
For
Saint
Augustin
tells
you
:
Qui
creavit
te
sine
te
,
non
salvabit
t●
sine
te
;
crea●it
nescientem
,
salvabit
volentem
.
Hee
that
has
created
thee
with
out
thee
,
will
not
save
thee
with
out
thee
;
hee
created
thee
with
out
thy
knowledge
,
but
will
save
thee
,
with
thy
will
.
One
word
more
and
then
adue
untill
wee
shall
appeare
before
the
great
Iudge
of
all
at
the
last
day
(
in
old
English
,
dooms-day
)
what
word
say
you
?
This
only
;
that
I
conjure
you
,
by
all
that
is
holy
and
pretious
on
earth
and
in
heaven
,
I
conjure
you
I
say
)
in
the
name
,
and
in
the
behalfe
of
the
Almighty
,
that
your
great
and
only
care
in
this
life
bee
,
when
the
Angell
of
God
shall
come
to
kill
the
Aegyptians
by
Exod.
cap.
112.
night
(
darke
night
of
theire
Iniquityes
)
that
lie
finde
in
thy
house
the
marke
of
Pardon
,
the
Bloud
of
the
lamb
,
(
Iesus
)
sprinkled
on
the
Postes
,
of
the
Doore
of
thy
Soule
,
(
which
cannot
be
unless
you
are
then
found
a
true
professor
of
the
Holy
Roman
Cathoclick
Apostolick
Faith
;
)
without
this
marke
the
Angell
will
destroy
you
with
th'
Aegyptians
.
muse
deeply
on
this
Important
point
,
and
ever
think
with
feare
,
and
teares
to
what
eternity
the
last
moment
of
life
shall
deliver
thy
soule
.
O
praetiosum
Momentum
,
ô
Aeternitas
!
ô
Momentum
,
a
quo
pendet
Aeternitas
!
ô
Deare
Iesus
redeemer
of
the
world
have
mercy
on
Sall
that
hath
a
bandoned
verity
,
and
Santity
,
and
bring
him
home
againe
,
and
have
mercy
on
mee
poore
sinner
now
praying
for
him
.
Amen
.