THE PROGENIE OF CATHOLICKS AND PROTESTANTS . Whereby On the one side is proued the lineal Descent of Catholicks , for the Roman Faith and Religion , from the holie Fathers of the Primitiue Church , euen from Christ's verie time vntil these our dayes : AND On the other , the neuer-Being of Protestants or their nouel Sect during al the foresayd time , otherwise then in confessed and condemned Hereticks . And al this is conuinced by the manifold and clearest acknowledgements of Protestant Writers , both forrain and domesticks .

At ROVEN , By the WIDOW of NICOLAS COVRANT . M.DC.XXXIII .

I Haue euer been of opinion ( good Christian Reader ) that as nothing in this world is more pleasing to the eye of a Christian soule , then a pure aspect or knowledge of the true Church , which is the louelie and most beautiful Spouse of CHRIST himself , and the onlie Arke of Man's saluation ; so is the same neuer more clearly represented vnto vs , then in the cristallin glasse of reuerend Antiquitie , the puritie and truth wherof was euer so highly esteemed , as that it was not only required (1) (1) Censorinus de Die Nat. c. 1. by the Lying Gods of the Gentils , that al the firstlings of the people should yearely be offred in Sacrifice vnto them , but it was further likewise approued and (2) (2) Exod. 22 29. prescribed by the only-true and euerliuing GOD , that the first-fruits yea and the first-borne both of men and beasts , in regard of their primacie being his worthiest creatures , should peculiarly be applyed , offred , and deuoted to the highest seruice of his Greatest Maiestie . In best proof and example wherof the perfect [3] [3] Coloss. 1.15 . Image of the inuisible God , the first-borne of al creature , CHRIST IESVS , was not only offred to God himself in the Temple , and there redeemed , but also offred vpon the Crosse for the Redemption of others , as the sweetest Holocaust to his Heauenlie Father .

Yea this Prioritie or Ancestrie is so specially affected by the wisdome of God , and so directly maligned by the Enemie of man , as that in the verie first planting of the Church of Christ it is sayd , that he first sowed (4) (4) Matth. 13.24.25 . good seed in his field , and after the enemie came , and ouersowed cockle ; thereby not obscurely intimating vnto vs , that true Faith , Religion , and the Word of God , which is this [5) [5) Matth 13.19 . Luc. 8.12 . good seed , was first and ancient to Sects and Heresies . And so , as in temporal Nobilitie that Stemme is most honourable , which is lineally deriued from the ancientest bloud ; and in earthlie possessions that Title strongest , which pleadeth longest Prescription or ancientest Euidence ; and as also it may not be denyed , but that Truth hath precedencie to falshood , and substance to shadowes : so must it needs be granted or rather supposed as an infallible truth , that that Ghospel , Faith , and Church , which is first or eldest , is the only true Ghospel , Faith , and Church of CHRIST , and al other Congregations afterwards arising or going out from thence , are but only the malignant inuentions of the Enemie , who euen from the beginning of the world was chiefly euer busyed in obscuring , peruerting , and detorting that , which at first was alwaies created [6) [6) Genes. 1.31 . very good , very gracious , and most pleasing in the al-seing Eye of the Omnipotent Maker .

In which respect for the euer finding out of the prime truth in al occurring difficulties , we are specially forewarned , as to recurre to Antiquitie , so to suspect Noueltie . Moyses a litle before his death desiring to leaue some holesome documents to the Children of Israel , directeth them , saying : (7) (7) Deut. 32.7 . Remember the old dayes ; thinke vpon euerie generation ; aske thy father , and he wil declare to thee ; thy elders , and they wil tel thee . In like sort Baldad ( Iob's friend ) aduised him in his greatest extremities , to (8) (8) Iob 8.8 . aske the old generation , and search diligently the memorie of the fathers ; for we are ( sayth he ) but as yesterday , &c. Yea wisest Salomon his aduise is : (9) (9) Eccles. 8 11.12 . Let not the narration of the ancients escape thee ; for they learned of their fathers ; because of them thou shalt learne vnderstanding , and in time of necessitie to giue answer . According to which , God himself by the Prophet Hieremie teacheth : (10) (10) c. 6.16 Stand ye vpon the wayes , and see , and aske of the old pathes , which is the good way , and walke ye in it , and you shal finde refreshing to your soules . So that the old way is the way of truth ; and the same is to be learned by our Elders and Fathers .

Now of the contrarie , God reproueth such as (11] (11] Ier 18.15 . walke , &c. in a way not trodden ; and Salomon's lesson is , that thou (12) (12) Prou. 22 28. transgresse not the ancient bounds , which thy fathers haue put . From whence I take it to be , that as in the Scriptures our true God is called (13) (13) Dan. 2.23 & 3.26.52 . 1. Tim 4 10 the God of the Fathers and of the Faithful , so false Gods and new doctrines are termed (14) (14) Deut. 32.17 . New and fresh ones , whome their fathers worshipped not .

Agreably heerunto S. Paul likewise aduiseth S. Timothie (15) (15) 1. Tim. 6.20.21 . to keepe the Depositum , auoyding the prophane nouelties of voices and oppositions of falsely called knowledge ; which certain promising haue erred about the fayth : thereby shewing prophane innouation to be the shipwrack of fayth . Vpon which place likewise thus writeth that worthie Patron of Antiquitie Vincentius Lyrinensis : (16) (16) lib. aduers proph. nouit . He sayd not antiquities , he sayd not Ancientnes , but prophane Nouelties . For if noueltie is to be auoyded , antiquitie is to be kept ; if noueltie be prophane , ancientnes is holie & sacred . And againe : This with al Heresies is as it were solemne and allowed , that in prophane nouelties they may alwaies reioyce , and scorne the decrees of Antiquitie : But on the contrarie , to Catholicks this is almost proper , to keepe the things left and committed by holie Fathers , and to condemne prophane nouelties &c. Wherupon he sayth of Nouelists : What doe they promise but new and vnknowne doctrine ? For you may heare some of them to say : Come , ô you foolish and wretched , who commonly are called Catholicks , and learne the true fayth , which none but we do know , which for manie former ages lay hid , but now of late is reuealed and shewen &c. Are not these the words of that Drab ? sayth Vincentius .

But indeed it was ordinarie with the ancient Fathers to confute Hereticks by their owne Innouation . So Tertullian vpon this ground reproueth the Nouellists of his time for their then vsurping and intruding by their latter vpstart doctrine vpon the then more ancient Catholick possession , saying to that end vnto them : (17) (17) De Prescrip. c. 37. Who are you ? When , and from whence came you ? What do you in my [ grounds ] not mine ? By what right [ Marcion ] dost thou cut downe my woods ? By what licence [ Valentine ] dost thou ouerthrow my fountains ? &c. It is my possession ; long since I possessed it ; I possessed it first . Yea he prescribeth in general (18) (18) lib. cont . Prax. that to be true , which is first ; that false , which is later .

Answerably vnto which writeth S. Hierome of the Luciferians : (19) (19) Cont. Lucifer fin . In this that they are afterwards begun , they shew themselues to be those , which the Apostle foretold were to come , to wit , Hereticks ; of whome he demandeth further : (20) (20) Ep. ad Pamach . et Ocean . Why doe you go about after 400. yeares to teach that , which we knew not before ? vntil this day the world was Christian without that doctrine . With whome agreeth S. Gregorie Nazianzen saying : (21) (21) Ep 2. ad Chelid . They tel vs ( as Protestants stil doe ) of a wisdome hidden since Christ ; a thing deseruing teares . For if Faith began within these 30. yeares , seing almost 400. yeares ( and as I may now say 1600. yeares ) are past , since Christ was openly knowne , so long then was the Ghospel in vaine , in vaine also our fayth , in vaine Martyrs suffred death , in vaine also such and so great Bishops did gouerne the people .

From this verie Argument of Innouation S. Athanasius confuteth the Arians in these words : (22) (22) de Decret Nycen . Synod . Behold , we haue proued this doctrine to haue been deliuered to vs from fathers to fathers : But you ( new Iewes , and the sonnes of Caiphas ) what progenitours of your name are you able to shew ? Of whome also sayth S. Hilarie : (23) (23) Lib. 6. de Trin. ant. med . This our fourth Age hath brought forth ouer late for me these [ pretended ] most godlie Doctours .

S. Austin writing against Donatus vp braydeth his new or late birth in this manner : (24) (24) Lib. 3. de Bap cont . Donat. c. 2. From whence hath Donatus appeared ? Out of what earth hath he budded ? From what sea hath he swum ? From what heauen hath he fallen ? And he obiecteth thus vnto the Manichees : (25) (25) de Vtilitate Cred. c. 14. But you being so few , so turbulent , and so new , euerie man knoweth , you can produce nothing worthie of credit . In like sort writing against the Pelagians he vrgeth (26) (26) Cont. Iulian. Pelag. l. 2 c. l. that Christian people ought to preferre the sayings of Saints before your profane Nouelties , and rather choose to adhere to them , then to you . Yea Cassiodorus relateth , that the (27) (27) Diuin . Instit lib. 1. p. 11. most holie Fathers not suffering the true Faith to be wronged , ordayned Ecclesiastical Rules in the Councel of Chalcedon , striking with the Diuine sword ( of Excommunication ) the obstinate Inuentours of new Heresies ; And , Decreing that none ought to bring-in new questions ; but content with the authoritie of the old approued Doctours , should obey the holesome Decrees without deceipt and falshood ; for there are some , who thinke it commendable , if they can conceaue anie thing against the ancient ( writers ) and inuent something new , wherof they may be deemed skilful . But I wil conclude this with this sweetest saying of S. Bernard : (28) (28) Ep. 174. Against the custome of the Church nothing at al wil please me presumed Noueltie , the mother of Temeritie , the sister of Superstition , and the daughter of Leuitie . What I haue receaued from the Church , I securely deliuer . So secure it is , in al arising difficulties to recurre to Antiquitie , and to eschew Noueltie .

And as thus we haue seen from Scriptures and Fathers the special account euer made of reuerend Antiquitie or Ancestrie , and the sharp reprehensions of prophane Noueltie : so are there none , who seeme more ioyfully to applaude and approue the force of the foresayd Argument , then the learnedst Protestants of these our dayes : amongst whome for breuitie in a Case so manifest to produce only one of our owne domesticks , who for his supposed worth in iudgement and learning may suffise for manie , D. Morton affirmeth (29) (29) Appeale for Protestants p. s 11. See also White in the Way to the Chur. Pref. to the Reader n. 17. that our Sauiour Christ by his Parable of the diuers seedes , first wheate in the day , and then tares in the night , doth teach vs , that Truth may challenge prioritie of Errour yealding principalitie vnto Truth , sayth Tertulian , and posteritie vnto lying . And so it must needs be ; because as there must be first iron , before there can be rust , which canckereth the iron ; so must there be a virgin-truth before errour , which is nothing else but an adulteration therof . So that Primum and Verum , that is , primarie Antiquitie and Truth are both inseparable twins , begot and bred in the same instant . And againe (30) (30) Ibid p. 512. But tel vs , what is Noueltie ? When the Apostle exhorted his Timothie to keepe that , which was committed vnto him , and to take heed of profane Nouelties , he did in effect instruct him to preserue the doctrine receaued , not to suggest anie doctrines newly conceaued , as sayth Lyrinensis , who accounteth it ( according vnto Salomon's description ) a whorish trick , to cal anie out of the ancient and beaten way , and to say , Come vnto me . In like sort [31] [31] Ibid p. 679. As it becometh the children of God , who commanded that the first-borne euen of the woman that was hated , should be respected before the yonger sonne of the beloued wife , we , albeit hated by our Romish Aduersaries , yet only desire , that they would hold ( as S. Chrysostome teacheth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , euerie Noueltie a vanitie ; and in al Controuersies suffer the first-borne to finde a preheminence , by preferring each doctrine according vnto the prime antiquitie .

Now in this desire of preferring Antiquitie , al Catholicks most ioyfully wil ioyne hands with M. Doctour Morton , desiring nothing more , then that al Questions at this day controuerted between the Roman Church and the Protestant Congregation might strictly be examined and finally decided by the square of Antiquitie . And for this cause haue I compiled this Treatise following , intending thereby to set downe the true Progenie both of Catholicks and Protestants , from what Ancesters they are lineally descended , and of what continuance their names and families haue formerly been . And although the guard and strength of Truth in this point of Antiquitie is euer such , that she resteth stil accompanyed , attended , and fortified with surest friends , strongest towers , and best munition , yet neuer may she repose in greater quiet , or more gloriously appeare with greater honour , then when her soueraigne right , titles , and prerogatiues are plainly admitted , granted , and acknowledged by the sworne and professed enemies of Truth . And yet , according to that of S. Austin , (32) (32) Cont. Donatist . post . collat c. 24. Truth is more forcible to wring out confession , then anie rack or torment .

No wit of man can finde out Arguments more conuincing in themselues the truth of Religion , then the plaine Texts and literal sense of holie Writ , the infallible decrees of the Church and General Councels , the vnanimous consent of ancient Fathers and Histories , and often the common light of Nature and Reason itself ; yet ad hominem ( as the Schoole-men terme it ) and for the final preuention of al further Plea , shifts , and euasions in the Aduersarie , no course more speedie , no victorie more certain , no obiection more vnanswerable , then the plaine , simple , and sincere confession of the Aduersarie himself .

In Ciuil and temporal differences concerning lands and possessions , very forcible and hopeful are the Arguments drawne from the ancient and authentical Euidences , from lawful and vninterrupted Prescription , from the plaine and literal word and sense of the Law , from the swarming consent of Iudges and Councel learned , and from sufficient testimonie of most credible aad approued witnesses ; yet not one , no nor al of these ioyntly concurring , are anie thing so potent for the speediest and surest decision of the Cause , as the free acknowledgement and assent of the Aduersarie , only enforced through the rack of clear and vndenyable Truth .

So Moyses hauing sundrie wayes proued the Goodnes and Power of God Almightie aboue the Gods of the Gentils , vrgeth as the strongest argument , that the Gentils his [33) [33) Deut. 32.31 . Enemies are also Iudges in his behalf . Which course likewise obserued S. Paul against the Idolatrous Athenians , vrging to the same purpose the authoritie of their owne (34) (34) Act. 17.28 . Poets ; and against the Cretensians he argueth , that (35) (35) Tit. 1.12 . one of them sayd , their owne proper Prophet : The Cretensians alwayes lyers , naughtie beasts , slouthful bellies . This testimonie ( sayth S. Paul ) is true .

But this kind of reasoning learned this blessed Doctour from his best Maister Christ our Sauiour , who at the last day wil vrge as the clearest proof against the Naughtie seruant his owne confession , saying : (36) (36) Luc. 19.22 . By thine owne mouth I iudge thee , naughtie seruant . Yea this kind of victorie as most glorious in itself , and most disgracious to the enemie , God himself vsed against his owne enemies , when he caused the Madianit●s [37) [37) Iudges 7.22 . with their owne swords to murther one another ; as also against the Aegyptians , when he sayd : (38) (38) Esay 19.2 . I wil make the Aegyptians to runne togeather against the Aegyptians ; and a man shal fight against his brother , and euerie man against his friend , cittie against cittie , kingdome against kingdome . A confusion and ruine , then which none greater . So likewise when the Amalachite had confessed to Dauid , that he had killed Saul , Dauid commanded him to be slaine saying : (39) (39) 2. Reg. 11.16 . Thy bloud be vpon thine owne head ; for thine owne mouth hath spoken against thee saying : I haue slaine the annoynted of our Lord .

And as the Prophets and Apostles thus affected this kind of Argument , so was it stil pursued by the ancient Fathers . So S. Ireneus disputing sundrie wayes , how God the Sonne reuealeth vnto vs his Father , affirmeth (40] (40] Aduers Haeres . l. 4. c. 14. that it is necessarie , that the truth receaue testimonie from al &c. from domesticals , because they are friends ; from externals , because they are enemies ; for that proof is true and without contradiction ( sayth he ) which produceth testimonie from the Aduersaries themselues . Agreably said Nouatian ( whilst he was Catholick ) Firme is that kind of proof [41) [41) De Trinit. c. 18. which is taken euen from the aduersaries of truth . S. Augustin endeauouring to proue against the Iewes , that some that liued before Christ's time were saued that were not Iewes , affirmeth that (42) (42) li 18. de Ciuit. Dei . c. 47. nothing is stronger to conuince al others , if they shal contend heerof , or to confirme ours , if they shal conceaue aright , then that ●hese diuine Prophecies concerning Christ be produced , which are written in the bookes of the Iewes themselues .

Tertulian auoucheth , that (43) (43) In Apologet . none wil lye to his owne shame , but rather for his honour ; and that therefore more credit is to be giuen to such as denye in behalf of themselues . And Tullie vrgeth his Aduersarie , saying : (44) (44) Orat. P. Quint. Thy testimonie , which in another man's cause is smal worth , against thyself is weightie . So that the Argument drawne from the confession of the Aduersaries is the proof most conuincing against the Aduersarie himself .

A truth so cleare , that none more fully acknowledge the same , then our moderne Protestants , amongst whome writeth D. Morton thus : (45) (45) Appeale Ep. Ded. Which kind of assistance of learned Aduersaries the Apologists themselues haue layd downe for the greatest reason of satisfaction ; and we do accordingly admit . For if it be held an excellent point of Physick , Ex vipera theriacum , to turne poyson into an antidote against poyson ; and in God accounted a high degree of vengeance , to turne the Aegyptians against the Aegyptians ; and in Dauid celebrated as a principal matter of triumph , to cut of Goliah his head with his owne sword ; and in Christ obserued as an vnanswerable kind of conuiction , to iudge the euil seruant from his owne mouth ; and acknowledged in S. Paul as the most expedite meanes of confutation in the men of Crete , to oppose against them their owne Poet , whome he calleth their Prophet ; then may we iustly presume better of our cause , wherin our Romish Aduersaries wil proue our rightful Aduocats . For it must needs be acknowledged ( say other (46) (46) Academ . Ne mens . Resp. p. 84. Protestants ) for a great peece of work , to conuince the Aduersarie from himself . In like sort sayth D. Whitaker : (47) (47) De Eccles. Contr. 2 q 5. p. 366 Bellarmine maketh the confession of the Aduersaries to be the Thirteenth Mark ( of the Church ) Surely the argument must needs be strong , which is taken from hence &c. For the testimonie of the Aduersaries wil be effectual against themselues &c. And truly I doe acknowledge , that Truth enforceth testimonie euen from her enemies &c. With him agreeth D. Field saying : (48) (48) Of the Church . p. 182. The next Note , whereby Bellarmine endeauoureth to proue the Romish Synagogue to be the true Church of God , is our owne confession . Surely if he can proue , that we confesse it to be the Church , he needeth not to vse anie other arguments .

(49) (49) Common Places . Part. 2 p. 329. Doubtles ( sayth Peter Martyr ) among al testimonies , that testimonie is of greatest account , which is testifyed by the enemies . (50) (50) Peace of Rome . Ep. Dedic . fol. 1. I offer to your Highnes ( sayth M. Hal ) their fight against themselues , and therin for vs . What can be more aduantage to vs , or shame to them ? One blow of an enemie delt to his brother , is more worth then manie from an aduerse hand . Al our Apologies cannot hurt them so much , as their owne diuisions . And M. Cooke acknowledgeth , that the testimonie ( 15 ) of a friend against a friend , (51) (51) In his Pope Ioane . Pref. And see Dilingam cont . Bellarm. ep. Dedic . and of an enemie for an enemie , is inuincible . Lastly our late and most liberal Writer D. Beard auoucheth [52) [52) Retractiue f●om Romish Religion p 149. see White in the Way to the Chur. Pref. to the Reader . n. 18. that Truth like a chast matrone , though it be slandred , yet is so bold and powerful , that it feareth not to be tryed by those that are the greatest enemies therof .

Now this kind of inuincible and vnanswerable argument haue I specially chosen and pursued throughout this Treatise following , as wel thereby to take the most speedie & surest course for the final deciding of Controuersies , as also clearly to preuent the endles shifts , euasions , and deceipts , so generally and so cunningly practised by al kind of Sectaries . For who would not thinke , but that anie man of iudgement and learning diligently perusing the large and learned Works but only of Cardinal Bellarmine and Iodocus Coccius , men so studious , payneful , and sincere in describing the pedigree of the Church of Christ , but that he would easily see , iudge , and confesse the ancient primitiue Church , Faith , and Religion , the most approued General Councels , and learnedst Doctours , the most authentical Records , Histories , and Monuments of those purest times , al of them to testifye , to depose , and confirme the self-same Truth , Faith , and Religion , which the present Roman Church at this day beleeueth , practiseth , and professeth ? And yet what a world of tricks , fallacies , and inuentions hath the Enemie suggested to our moderne Hereticks , for the blemishing and obscuring of that clearest glasse of the Primitiue Church , wherin our present Roman is so liuely represented ? Who would thinke it equal to oppose a dark and casual saying of S. Austin ( for example ) against his knowne practise and laboured proof to the contrarie ? And who would not blush to oppose S. Austin ( to his fowlest disgrace ) as contrarie to himself ? What more desperate course can be taken , then to censure his most certain writings for counterfet , because they contradict and confute their impious Nouelties ? What greater schisme can be raised against the Church , then to pretend her chiefest Bishops , Doctours , and Pastours in the chiefest articles of Faith to be at mutual and deadlie warres amongst themselues ? What more audacious temeritie and base ingratitude can Malice itself offer to those our so noble Progenitours , then to alter and corrupt their learnedst writings , which as clearest euidences for the Catholick Faith they bequeathed to Posteritie ? And yet these and manie more then these are the ordinarie Sophismes of our late Sectaries . For the surest and final preuention of al which , what shorter or more expedite course can I take , then ( Protestants for example appealing to the Primitiue Church , and her Doctours and Pastours ) to produce themselues confessing al these to be their Enemies , and the Teachers and Patrons of Papistrie ? How more vnanswerably can I conuince , that S. Austin beleeued & taught our Catholick doctrine of Purgatorie , & Prayer and Sacrifice for the Dead , then if sundrie Protestants of greatest knowledge and reading , not beleeuing the same doctrine themselues , doe yet acknowledge and reproue the same in S. Austin ? Now whether in this Treatise following I performe this , and that by the confessions not of few , or of those of the least esteeme , but of very manie , and those of the primest Protestants that are or euer were , and these not only reprouing S. Austin , but with him S. Ambrose , S. Gregorie , S. Hierome , S. Chrysostom , S. Leo , S. Epiphanius , S. Gregorie Nazianzen , S. Gregorie Nyssen , S. Cyril , S. Hilarie , S. Basil , S. Cyprian , S. Ireneus , S. Ignatius , S. Dionisius , and the rest of the most renowned Doctours of the purest and most approued times , and this not only in the Doctrine of Purgatorie , but in al the points of chiefest weight ; I remit myself wholy to the seuerest Censures of al Iudicious and Diligent Readers .

You further affirme , that the [18] [18] Ib pag. 38. Apologists do truly obiect , that Osiander noted S. Gregorie to haue been a vehement vrger of single life in the Clergie . You confesse , that [19) [19) Ib pag. 604. Vigilantius and Iouinian are condemned for impugning the vnmarried life of Priests ; and that the (20) (20) Ib. pag. 480. Councel ( of Nice ) restrayneth them from marriage , who were vnmarried , when they entred into Orders ; And (21) (21) Ib. pag. 88. we finde ( say you ) that the Age next abutting vpon the Apostles time did practise a perpetual vow of Virginitie . You likewise auouch , that (22) (22) Ib pag. 46. Monachisme is a state of life greatly commended by S. Gregorie , who had been himself a Monk . And speaking of ancient (23) (23) Ib pag. 89. Votaries , you write that the Apostle requireth in his widowes the age of three score yeares ; and after times would not admit Virgins vnder 25. yeares old , nor veyled Nunnes til fourtie ; for which you cite seueral Councels .

As touching the Fast of Lent , you write : [24) [24) Ib pag. 303. This Fast we confesse was of great antiquitie , and &c. had in general vse and obseruation ; which S. Ambrose teacheth to haue been ordayned by the Diuine institution of Christ . And (25) (25) Ib. pag. 04. S. Augustin doth sometimes write of the fourtie dayes Fast , that it hath a Diuine authoritie . And where other Protestants do charge vs with the Heresies of the Manichees and Tatianists for abstaining from certain meates vpon prescribed dayes (26) (26) Ib pag. ●00 . yourself doth cleare vs and defend vs therin ; as also against the Heresie of the Manichees [27) [27) Ib pag. 139. 140. Communicating vnder one kind . And as concerning Ceremonies , you auouch that (28] (28] Ib. pag. 53. in the innouating and multiplying of new Rites Gregorie himself was not the least agent . And [29] [29] Ib. pag. 58. Be it knowne to al our Aduersaries , that the too manie Ceremonies vsed by Gregorie cannot excuse their now farre more multitudes ; nor can some of his not good &c. You charge him further to haue vsed (30) (30) Ibid. p. 53. Superstitious manner of Consecration of Churches ; In which [31] [31] Ibid. p. 57. he indeed requireth lights . And as for Holie-water , you say , that (32) (32) Ibid. p. 5● . true it is , that Aqua lustralis was vsed , but &c. as an inuention of Pope Alexander , who liued An. 109. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches , togeather with Prayers for the casting out of the filth of Idols and Diuels . And so likewise concerning the mingling of water with wine in the Chalice (33) (33) Ibid. p. 142. you referre this new Romish custome vnto ( the sayd ) Pope Alexander the supposed authour therof .